Underside of the good: pupils suicide and reformation of the Russian education system in the early 20th century

Known as sho [書], shodō [書道], shosha [書写] or shūji [習字] in the twenty-first century, calligraphy holds an ambiguous and complicated status as art in modern Japan. Practiced by high society members and Buddhist monks in earlier periods, calligraphy gained public popularity during the Edo period (1603–1868). However, calligraphy’s status became contentious during the Meiji period (1868–1912), with the introduction of European concepts of art and the emphasis on calligraphy’s practical skill in the newly structured education system. New expressions in calligraphy emerged, not only because of European influences, but also due to the discovery of Chinese calligraphy classics from the Six Dynasties period (third to sixth centuries). During the Taisho period (1912–1926), calligraphers participated in international and public exhibitions, which led to the establishment of an independent role for professional calligraphers in the Shōwa period (1926–1989). The passing of a style from master to disciple became common among calligraphers. While calligraphy remains a social practice as much as an artistic one, geijutsu-sho, or artistic calligraphy, was established in the early 20th century.

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The Islamic Education Reform Early 20th Century

Al-Tahrir Jurnal Pemikiran Islam ◽

10.21154/altahrir.v20i1.2008 ◽

2020 ◽

Vol 20 (1) ◽

pp. 121-141

Author(s):

M. Fahim Tharaba ◽

Mukhibat Mukhibat

Keyword(s):

Content Analysis ◽

Education Reform ◽

20Th Century ◽

Education System ◽

Capital Investment ◽

Science And Technology ◽

Islamic Education ◽

Early 20Th Century ◽

The Times ◽

Agent Of Change

Abstract: The Islamic education reform comprises a change that affects people’s choice of education as an agent of change and human and capital investment. Thus, it is a need to modernize the thought of renewing Islamic education according to the time’s advances. The study of the Islamic education reform in early 20th century has become relevant in the context of valuable lessons for reform and or modernization of Islamic education in subsequent developments. This research employed a philosophical and implemental approach. It was bibliographic research with the content analysis of the meaning and substance contained in the whole thought about the reform of the Islamic education in early 20th century. This study found that there were three patterns of renewal of Islamic education; (1) modern orientation in Europe, (2) the refinement of Islamic teachings, and (3) nationalism reform. The concept of Islamic education reform encompasses all ideas that are guided by the Qur’an and Sunnah, and continues to follow the times consciously and systematically and directed towards the interests that refer to the progress of science and technology, and based on faith and devotion (IMTAQ). The reform of the Islamic education system has included both the conceptual-theoretical and operational-practical levels, as well as the fundamental aspects that underlie the students’ lives; it is monotheistic faith which has a monolatry dimension of piety to God. It encourages and ignites to play a real role in all aspects of life.الملخص: إصلاح التعليم الإسلامي هو شكل من أشكال التغيير الذي يؤثر على اختيار الناس للتعليم كعامل للتغيير والاستثمار البشري ورأس المال. فلذلك, يجب تحديث فكرة مجددي التعليم الإسلامي دائما وقفا بالزمان الواقع أومما هو أبعد وأجدد منه. أصبحت دراسة إصلاح التعليم الإسلامي في أوائل القرن العشرين مناسبا وأكثر اهتماما من أجل استكشاف التجارب القيمة أو المعلومات أو الإمكانات المتعلقة بتطوير التعليم الإسلامي في المستفبل. استخدم الباحث المنهج الفلسفي والمنهج التنفيذي على أنواع ببليوغرافية مع تحليل محتوى المعنى والمضمون المتضمن في جميع التفكير حول إصلاح التعليم الإسلامي في أوائل القرن العشرين. وجد الباحث في هذا البحث على الأقل ثلاثة انماط لتجديد التربية الإسلامية. الأول كمنحى التحديث في أوروبا, والثاني للتخليص التعاليم الإسلامية, والثالث كالتحديث الوطنية. يشمل مفهوم إصلاح التعليم الإسلامي جميع المفاهيم التي يسترشد بها القرآن والسنة ويثبت في متابعة الزمان وتشير إلى تقدم العلم والتكنولوجيا على أساس الإيمان والتقوى بالله. يشمل تحديث نظام التعليم الإسلامي كلا من المستويات المفاهيمية النظرية والعملية الواقعية بالإضافة إلى المفاصل الأساسية التي تؤسس حياة الطلاب وهو الإيمان والتوحيد بالله تعالى من أجل تشجيع وتحفيز الطلاب ليلعب دورا حقيقيا في جميع مجال الحياة.Abstrak: Reformasi pendidikan Islam merupakan bentuk perubahan yang mempengaruhi pilihan masyarakat terhadap pendidikan sebagai agent of change dan human and capital investmen. Maka, pemikiran pembaharuan pendidikan Islam harus selalu dimodernisasi sesuai bahkan melampaui perkembangan zaman. Kajian reformasi pendidikan Islam awal abad-20 ini menjadi sangat relevan dalam rangka pelajaran berharga untuk reformasi dan atau modernisasi pendidikan Islam dalam perkembangan selanjutnya. Penelitian dengan pendekatan filosofis dan implementatif ini bersifat penelitian bibliografic resarch dengan content analysis terhadap makna dan substansi yang terkandung dalam keseluruhan pemikiran tentang reformasi pendidikan Islam awal abad-20. Kajian ini menemukan setidaknya ada tiga pola pembaharuan pendidikan Islam; (1) oreintasi modern di Eropa, (2) untuk pemurnian kembali ajaran Islam, (3) pembaharuan bersifat nasionalisme. Konsep reformasi pendidikan Islam meliputi segala konsep yang berpatok kepada al-Qur’an dan Sunnah, dan tetap mengikuti perkembangan zaman yang secara sadar dan sistematis serta terarah pada kepentingan yang mengacu pada kemajuan ilmu pengetahuan dan teknologi (IPTEK), dan dilandasi dengan keimanan dan ketaqwaan (IMTAQ). Pembaharuan sistem Pendidikan Islam telah mencangkup baik pada tataran konseptual-teoritis maupun operasional-praktis, serta sendi-sendi fundamental yang mendasari kehidupan peserta didik, yaitu iman tauhid yang berdimensi ketakwaan yang monoloyal kepada Allah, dalam rangka mendorong dan memacu untuk berperan nyata dalam semua lini kehidupan.

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Jamiat Kheir dan Al-Irsyad: Kajian Komunitas Arab dalam Modernisasi Pendidikan Islam Awal Abad XX di Jakarta

Buletin Al-Turas ◽

10.15408/bat.v25i2.12798 ◽

2019 ◽

Vol 25 (2) ◽

pp. 163-176

Author(s):

Abdul Wahid Hasyim ◽

Pauzan Haryono

Keyword(s):

Indigenous People ◽

20Th Century ◽

Significant Role ◽

Education System ◽

18Th Century ◽

Islamic Education ◽

Early 20Th Century ◽

Arab People ◽

Early Establishment

Sejak abad 18 Orang Arab telah berbondong-bondong mendatangi tanah Batavia karena dianggap tempat yang memesona dan menjanjikan. Sejak itu pula orang Arab telah menjadi salah satu bagian multikulturalisme di Jakarta. Mereka berkecimpung dalam berbagai aspek kehidupan dan mencoba berbaur dengan orang Pribumi. Penelitian ini bertujuan untuk menganalisis peran komunitas Arab di Jakarta dalam modernisasi Pendidikan Islam di awal abad XX di Jakarta. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan melakukan wawancara, observasi dan dokumentasi. Wawancara dilakukan kepada tokoh-tokoh-tokoh Jami’at Kheir dan Al-Irsyad; Observasi, dengan mengunjungi langsung sekolah-sekolah yang dimiliki oleh organisasi Jami’at Kheir dan Al-Irsyad; Dokumentasi dengan mengamati naskah-naskah pendirian awal sekolah Jami’at Kheir dan Al-Irsyad. Hasil penelitian menunjukkan bahwa orang-orang Arab telah memainkan peran yang cukup penting dalam pendidikan Islam di Jakarta. Mereka bersumbangsih besar dalam modernisasi pendidikan Islam di Jakarta pada awal abad 20, melalui dua organisasi yang didirikannya di Jakarta, Jami’at Kheir dan Al-Irsyad. Mereka mengabdikan diri dalam pendidikan Islam dan mencetuskan konsep baru sistem pendidikan Islam di Jakarta. Since the 18th century Arab People had come to the land of Batavia because it was considered a charming and promising place. Since then, Arab People have become a part of multiculturalism in Jakarta. They are involved in various aspects of life and try to blend in with the Indigenous people. This study aims to analyze the role of the Arab community in Jakarta in the modernization of Islamic Education in the early XX century in Jakarta. The method used in this study was qualitative by conducting interviews, observation and documentation. Interviews were conducted with prominent figures of Jami'at Kheir and Al-Irshad; observation, by visiting schools directly owned by the Jami'at Kheir and Al-Irshad organizations; documentation by observing manuscripts of the early establishment of the Jami'at Kheir and Al-Irshad schools. The Arab People had also played a significant role in Islamic education in Jakarta. They contributed greatly to the modernization of Islamic education in Jakarta in the early 20th century, through the two organizations was founded in Jakarta, Jami'at Kheir and Al-Irshad. They devoted themselves to Islamic education and sparked a new concept of the Islamic education system in Jakarta.

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