scholarly journals Manajemen Peserta Didik dalam Pembinaan Perilaku Keberagamaan

2018 ◽  
Vol 16 (2) ◽  
pp. 409
Author(s):  
Fery Diantoro

Religious behavior becomes an important point that is very fundamental to be owned by every student, because this is closely related to the attitudes and behaviors that will be demonstrated by students in their daily life. Therefore, the schools should be able to present good behavior and religious attitudes to students. Religious behavior coaching is the process of behavior formation, morality and character for students to stock the present and future life. Behavior coaching of students into the work domain of the student management. The school must manage the students well to create students that are in accordance with what has been expected and aspired. In this study using a descriptive qualitative approach, describe the student management in the religious behavior coaching in MTs Al-Burhan Watulimo. With the findings consists of students' orientation activities, the worship habituation, reading Al-Qur'an, scientific and Islamic studies, and guidance of discipline and character.يصبح السلوك الديني نقطة مهمة جدا أن تكون مملوكة من قبل كل المتعلم، لأن هذا يرتبط ارتباطا وثيقا المواقف والسلوكيات التي سيتم إثباتها من قبل المتعلمين في حياتهم اليومية. لذلك، ينبغي أن تكون المدرسة قادرة على تقديم السلوك الجيد والمواقف الدينية للمتعلمين. توجيه السلوك الديني هو عملية تشكيل السلوك والأخلاق والطابع للمتعلمين لتخزن الحياة الحالية والمستقبلية. توجيه سلوك المتعلمين في مجال عمل إدارة المتعلمين. يجب على المدرسة إدارة المتعلمين بشكل جيد لخلق المتعلمين التي تتوافق مع ما كان متوقعا وتطلعا. في هذه الدراسة استخدم المنهج الوصفي النوعي، وصف إدارة المتعلمين في السلوك الديني في المدرسة الثناوية "البرهان" واتوليمو. مع النتائج التى تتكون من أنشطة توجيه المتعلمين، والعبادة التعود، وتعزيز قراءة القرآن، ودراسة علمية والإسلامية، وكذلك تدريب الانضباط والأخلاق.

2018 ◽  
Vol 1 (1) ◽  
pp. 63-72
Author(s):  
Witrin Gamayanti

Violent behaviors conducted by children were unimaginable by our mind that we have set our mind that children are group of people who still innocent, and the hope for our future. Violence—in our mind—is perhaps the trait that labeled to some thugs, robbers, and many criminals whose world are full of violence they lived in. What is happening with our society and our children? Violence conducted by children can be seen as social behavior disturbance since there are violations to the moral values and humanity, family and society normative rules. Violent behavior—verbal and non verbal—including bad attitudes and behaviors that disturb many our environment are violation to what we call as society norms and laws. Children who conducted violent behavior were not a result of instant process but a cumulative result of many aspects they have seen, heard and felt in daily life. Aggression and anti social behavior are a learned behavior which means that children learned it from imitation process from something and someone who they meet, see, heard and copied.


2016 ◽  
Vol 6 (1) ◽  
pp. 248-273
Author(s):  
Sunarto AS

Kiai Khoiron is a unique figure who has conduct-ed an intensive dakwah (religious propaganda) at the localiza-tion of Surabaya. Through his exceptional method of dakwah, there have been many prostitutes and the pimps who have repented. Preaching in an unusual environment has certainly resulted in a particular phenomenon. This article intention-ally presents Kiai Khoiron’s method of dakwah. Employing descriptive-qualitative approach, the article explores the phenomenon of dakwah promulgated by Kiai Khoiron. It deals with approaches, characteristics, and typology of dakwah conducted by Kiai Khoiron to the residents of localization, prostitutes, and pimps. The findings of this study suggest that the approach of dakwah is centered upon the objects (mad‘û), i.e. the people of the localization. He seeks to change religious views held by the objects (mad‘û), not only at the level of understanding, but also their attitudes and behaviors. All the elements of propaganda delivered certainly conform to the conditions of the objects, either in the form of by-speech propaganda (bi al-lisân) or by-example preaching (bi al-hâl). With reference to the materials and approaches of dakwah carried by Kiai Khoiron, it seems that he can be characterized as an adaptive, attentive, solution-giver, and humorous preacher.


Health ◽  
2010 ◽  
Vol 02 (07) ◽  
pp. 796-803
Author(s):  
Elizabeth A. Catlin ◽  
Jeanne H. Guillemin ◽  
Julie M. Freedman ◽  
Mary Martha Thiel

JURNAL PESONA ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 1-13
Author(s):  
Jafar Fakhrurozi ◽  
Dian Puspita

 AbstrakPenelitian ini mengkaji konsep Piil Pesenggiri yang terkandung dalam wawancan masyarakat Lampung Saibatin. Piil Pesenggiri dapat diartikan sebagai keharusan hidup bermoral tinggi, berjiwa besar, tahu diri dan kewajiban. Piil Pesenggiri merupakan falsafah hidup masyarakat adat Lampung yang dijadikan landasan sikap dan perilaku masyarakat dalam kehidupan sehari-hari. Sikap dan perilaku tersebut dapat ditunjukkan melalui sastra lisan. Berdasarkan hal tersebut, penelitian ini berusaha untuk menunjukkan teks wawancan yang mencerminkan konsepsi piil pesenggiri. Penelitian ini menggunakan pendekatan kualitatif dengan metode etnografi. Pengumpulan data dilakukan dengan proses wawancara, dan pendokumentasian tuturan. Selanjutnya data diolah dan dianalisis sehingga dapat terungkap hasil penelitian. Secara umum hasil penelitian menunjukkan adanya empat konsep piil pesenggiri dalam teks wawancan. Hasil penelitian ini dapat dijadikan sebagai upaya pendokumentasian, penyelamatan, dan pelestarian bahasa dan budaya Lampung.Kata kunci: Piil Pesenggiri, Sastra Lisan, Wawancan, Lampung, Saibatin  AbstractThis study examines the concept of Piil Pesenggiri contained in the wawancan of the Lampung Saibatin community. Piil Pesenggiri can be interpreted as the necessity to live with high morals, to have a big spirit, to know yourself and to have obligations. Piil Pesenggiri is a phil osophy of life for the indigenous people of Lampung which is used as the basis for people's attitudes and behavior in their daily life. These attitudes and behaviors can be shown through oral literature. Based on this, this study seeks to show wawancan texts that reflect the conception of piil pesenggiri. This study uses a qualitative approach with ethnographic methods. The data was collected by means of an interview process and documentation of the speech. Furthermore, the data is processed and analyzed so that it can reveal the results of the research. In general, the results of the study indicate that there are four concepts of piil pesenggiri in wawancan texts. The results of this research can be used as an effort to document, save, and preserve Lampung language and culture.Key words: Piil Pesenggiri, Oral Literature, Wawancan, Lampung, Saibatin 


2018 ◽  
Vol 10 (1) ◽  
pp. 63-71 ◽  
Author(s):  
Jennifer E. Farrell ◽  
Joshua N. Hook ◽  
Hansong Zhang ◽  
David Mosher ◽  
Jamie D. Aten ◽  
...  

Author(s):  
Nurlaili Rafiah

Amongraga & Tembanglaras novel is one of the very interesting literary works to be studied because this novel contains a lot of religious values illustrated from the attitudes of the characters contained in the story for example, mutual assistance, behaving honestly and politely to anyone. We can apply this attitude in social life. This study aims to find and describe the attitudes or behaviors of people who are motivated by the teachings of their religion shown in attitudes and behavior in social life for example, helping one another, being honest and polite. The method used in this study is a qualitative approach that is supported by data collection using document or library techniques. The data source in this research is Novel Amongraga & Tembanglaras Karya Ardian Kresna. Data analysis techniques in this study use the concept of hermeneutics by taking steps namely, reading, marking, coding, analyzing. The results of the study showed that in the novel Amongraga & Tembanglaras depicted many positive attitudes and behaviors shown by good deeds, friendly, and polite to anyone and can be used as an example in daily life.


2014 ◽  
Vol 57 (1) ◽  
pp. 63-86 ◽  
Author(s):  
Sing-Hang Cheung ◽  
C. Harry Hui ◽  
Esther Yuet Ying Lau ◽  
Shu-Fai Cheung ◽  
Doris Shui Ying Mok

2018 ◽  
Author(s):  
Jadon Sokoll-Ward

What is the effect of one’s religious attitudes and behaviors on the frequency of different emotions? I propose that a stronger religious affiliation and a higher frequency of attending religious services will lead to feeling happy and ashamed more often and feeling sad, anxious, and mad less often. Further, I propose that a higher frequency of prayer will lead to feeling sad, anxious, mad, and ashamed more often and feeling happy less often. I analyze the frequency of these emotions in 892 respondents to the 1996 General Social Survey, a nationally representative dataset obtained via face to face interviews. Regression analysis revealed that more frequent prayer leads to feeling sad and ashamed more often, and more frequent religious service attendance leads to feeling anxious less often. Demographic control variables are also found to have an effect on how frequently one feels sad, mad, and anxious. The results offer partial support for the hypotheses. Further research is necessary to reconcile these differences and to explain the mechanisms by which the relationship between religiosity and emotions operates.


2022 ◽  
Author(s):  
Minh-Hoang Nguyen

While mindset plays a crucial role in determining our perceptions, thinking, attitudes, and behaviors in daily life (including creativity making and serendipity), I do not know for sure what forms one’s mindset. Yet, after several discussions with my mentor (Dr. Quan-Hoang Vuong) and my friend (Mr. Tam-Tri Le), I think that the survival demands of humans may heavily influence the mindset because, without these demands, humans would have gone extinct.


2019 ◽  
Vol 17 (2) ◽  
pp. 218
Author(s):  
Anasri Anasri

The purpose of this study is to obtain a formula for Islamic Education in the perspective of al quran. The results of the study found that Character in an Islamic perspective is nothing but morality. Noble character is the fruit that results from the process of applying sharia (worship and muamalah) which is based on a solid foundation of aqeedah. Like a building, character or morals are the perfection of the building after the foundation and the building are strong. It is impossible for a character or noble character to manifest in someone if he does not have the right aqeedah and sharia. A Muslim who has true aqeedah or faith will surely manifest in attitudes and behaviors in daily life based on his faith. For example, people who have good and true faith in Allah SWT, he will always obey and carry out all His commands and stay away from all His prohibitions. He will always do good and stay away from things that are prohibited (bad). Faith is not only to Allah SWT, but also to angels, books, Apostles and so on will make their attitudes and behavior directed and controlled, so that they will manifest noble character or character. The same thing happened in the case of sharia implementation. All Islamic sharia provisions lead to the realization of noble character or character


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