scholarly journals DEKONTRUKSI ALASAN MAKNAWI DALAM PENERAPAN AJARAN HIMSA KARMA PADA TRADISI MAJAGA-JAGA DI DESA PAKRAMAN BESANG KAWAN TOHJIWA KECAMATAN KLUNGKUNG KABUPATENKLUNGKUNG (Perspektif Pendidikan Sosio-Religius)

2018 ◽  
Vol 2 (1) ◽  
pp. 134
Author(s):  
Ni Luh Kadek Purnama Dewi ◽  
I Made Redana ◽  
I Wayan Sugita
Keyword(s):  
Religious Education ◽  
Religious Life ◽  
Problem Formulation ◽  
The North ◽  
Religious Theory ◽  
The Guardian ◽  
The Village ◽  
The Temple ◽  
The Universe

<p><em>Majaga-jaga  is a legacy of ancestors who should be preserved. The uniqueness is very visible at the time of execution of the master-guard traditions in the village of Pakraman Besang Kawan Tohjiwa during the ceremony using the means of cattle, cows used in cattle jagiran (male) and without mala (physical defect), the cow must be red. At the time of the ceremony took place cow paraded from the intersection of Agung (Catus Pata) to the north of the temple puseh then in upacarai. The conduct of the drill-keeping ceremony aims to invoke the clarity of the universe and to ward off the mala or disturbance of the bhuta kala.</em></p><p><em>Formulation of problem in this research that is; 1) What is the religious system in the practice of majaga-jaga  traditions in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency ?, 2) What is the deconstruction of the meaning of non-violent teachings / himsa karma in the tradition of the majaga-jaga  master tradition in Pakraman Village Besang Kawan Tohjiwa, Klungkung Sub-district, Klungkung Regency, and 3) What is the expectation of the non-violent teachings / himsa karma in the majaga-jaga  tradition in Pakraman Village Besang Kawan Tohjiwa, in the context of the values of socio-religious education?</em></p><p><em>This research uses three theories namely; religious theory, deconstruction theory, and theory of meaning, in which these three theories will dissect the problem formulation in this study. This research is qualitative, the source of data collected through observation, interview and documentation study. Determination of informants using purposive sampling method.</em></p><p><em>The results of the study are as follows; (1) Implementation of the majaga-jaga  traditions in Pakraman Village Besang Kawan Tohjiwa is one of the forms of bhuta yadnya implementation with its facilities and infrastructures. The use of upakara or banten is a supporting or auxiliary facilities that become the main means of cattle. The time and place of the execution is very important, in which case the holding of the majaga-jaga  ceremony is sasih karo and the place of execution is the village area with five directions, namely north, south, east, west and center. The ceremony is led by the village stakeholders, especially the stakeholders and the puseh dibanru by other stakeholders and the customary and all the community, (2) Deconstruction of the Meaning of Maknawi Nir Violence / Himsa Karma in Tradition The majaga-jaga in Pakraman Village Besang Kawan Tohjiwa is 1) The Reason of Religious Emotions and 2) Reasons for Preserving Dresta's Village-Based Traditions. (3) Expectation of Socio-religious Education in the guardian-watch tradition in Pakraman Village Besang Kawan Tohjiwa are: 1) Dekrakruksi Based Ahimsa's Teachings, 2) Expectation of Socio-Religious Education which is divided into three namely; a) Expectation of the Non-Violent Teachings of Harmony in Religious Life, b) Expectations on Harmonization in Religious Life, and c) Expectations on the Formation of Behavior / Ethics.</em></p>

scholarly journals PEMUJAANN PATUNG GANESA DALAM UPACARA PERNKAHAN DI DESA PETANDAKAN KECAMATAN BLELENG KABUPATEN BULELENG

2018 ◽  
Vol 2 (1) ◽  
pp. 90
Author(s):  
Jul Budi Wijayanti ◽  
I Ketut Mardika ◽  
I Made Luwih
Keyword(s):  
Religious Education ◽  
Function Theory ◽  
Problem Formulation ◽  
Value Theory ◽  
Social Value ◽  
The Social ◽  
Wedding Ceremony ◽  
The Aesthetic ◽  
Religious Theory ◽  
The Village

<p><em>The statue is positioned as art, and the puja in Petandakan Village is the God of Yajna. namely the statue of Ganesha in the wedding ceremony. which is implemented to pay the debt (nyegaraain) for women who married out of the village of Petandakan pay for worship (nyegarain) which is still held until now. In order to run a household is always healthy and given a family fortune. And contains the value of Hindu religious education. The problems that will be discussed are: (1) How to implement Ganesha worshiping ceremony in Wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (2) whether the function of worship of Ganesha statue in wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) ) The values that are contained in the worship of the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district of Buleleng Regency, The research aims to find out (1) how the procession of worshiping the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district Buleleng Regency, (2) worship of the statue of Ganesha in a wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) Hindu religious education values contained in the worship of Ganesha statue in the wedding ceremony, Theories used to analyze the problem formulation are: (1) Religious theory of Koentjaraningrat. (2) Function theory is used to dissect the formulation of Rorbet Darmodihajo problem, (3) Value theory. Values that contain the meaning of bernar and sound the value of the beauty of Darji Darmodihajo in Ni Luh Kinten's research. The methods used are observation, interview, and documentation study. </em></p><p><em>The results showed (1) the procession of the implementation of the statue of Ganesha sculptor in the wedding ceremony of the exact time of its implementation. Ganesha worship facility in the wedding ceremony, the leader of the worship ceremony of the statue of Ganesha in the wedding ceremony contained in the worship of the statue of Ganesha Ganesha is (2) the function contained in the worship of the statue of Ganesha in the wedding ceremony, the religious function as sujud devotion to Ida Sang Hyang Widi Wasa . Sosil function is used in order to interact with the surrounding community, the aesthetic function of the taste art value as a characteristic of a work contained in the worship of the statue of Ganesha in the wedding ceremony, the function of psychology is the moral or activities contained in the worship of the statue of Ganesha in a wedding ceremony. (3) the value of sanctity is the state of a clean place is spiritual, the ethical value of custom or custom, the value of ceremony that is in the process of execution on the establishment of Ganesha statue in the wedding ceremony, the social value contained is a togetherness of a collection of individuals.</em></p>

XLI. Observations upon some Celtic Remains, lately discovered by the Public Road leading from London to Cambridge, near to the Village of Sawston, distant seven miles from the University, by Edward Daniel Clarke, LL.D. Professor of Mineralogy in the University of Cambridge. Communicated by the Rev. Thomas Kerrich, M.A. F.S.A.

Archaeologia ◽  
1817 ◽  
Vol 18 ◽  
pp. 340-343
Author(s):  
Edward Daniel Clarke
Keyword(s):  
Great Britain ◽  
Asia Minor ◽  
Ancient History ◽  
The Public ◽  
The North ◽  
Public Road ◽  
University Of Cambridge ◽  
The University ◽  
The Village ◽  
The Temple

It is not attaching too high a degree of importance to the study of Celtic antiquities, to maintain, that, owing to the attention now paid to it in this country, a light begins to break in upon that part of ancient history, which, beyond every other, seemed to present a forlorn investigation. All that relates to the aboriginal inhabitants of the north of Europe, would be involved in darkness but for the enquiries now instituted respecting Celtic sepulchres. From the information already received, concerning these sepulchres, it may be assumed, as a fact almost capable of actual demonstration, that the mounds, or barrows, common to all Great Britain, and to the neighbouring continent, together with all the tumuli fabled by Grecian and by Roman historians as the tombs of Giants, are so many several vestiges of that mighty family of Titan-Celts who gradually possessed all the eastern shores of the Mediterranean, and who extended their colonies over all the countries where Cyclopéan structures may be recognized; whether in the walls of Crotona, or the temple at Stonehénge; in the Cromlechs of Wales, or the trilithal monuments of Cimbrica Chersonesus; in Greece, or in Asia-Minor; in Syria, or in Egypt. It is with respect to Egypt alone, that an exception might perhaps be required; but history, while it deduces the origin of the worship of Minerva, at Sais, from the Phrygians, also relates of this people, that they were the oldest of mankind. The Cyclopéan architecture of Egypt may therefore be referred originally to the same source; but, as in making the following Observations brevity must be a principal object, it will be necessary to divest them of every thing that may seem like a Dissertation; and confine the statement, here offered, to the simple narrative of those facts, which have led to its introduction.

Apollo Lermenus

1887 ◽  
Vol 8 ◽  
pp. 376-400
Author(s):  
W. M. Ramsay ◽  
D. G. Hogarth
Keyword(s):  
Roman Period ◽  
The North ◽  
The Hill ◽  
The Village ◽  
The Temple

In May of the current year, while Professor W. M. Ramsay, accompanied by Mr. H. A. Brown and myself, was travelling in the Tchal district, we were informed at Demirdjikeui of the existence of ruins in or near Badinlar, three hours away to the north. In a previous year Professor Ramsay had paid a hasty visit to this village and seen nothing of importance: on this occasion fortune favoured us: for, visiting the village a day or two later, we were guided on Whit Sunday to the site of a small temple situate on a conical eminence, which fell on the further side to the southern bank of the Maeander, which here enters on one of the narrowest passes of its gorge. Only the platform on which the temple had stood remained in situ, and very few fragments could we find of columns or cornice: such as remained of the frieze showed by their formal regular ornament the Ionic of Roman period. Overlooking the river was a vaulted tomb, and traces of sarcophagi were apparent among the heaps of grey stone covering the summit of the hill.

scholarly journals TARI SAKRAL TUGLENG-TUGLENG DALAM UPACARA NGUSABA SAMBAH DI DESA PAKRAMAN KASTALA KECAMATAN BEBANDEM KABUPATEN KARANGSEM (Prespektif Pendidikan Agama Hindu)

2018 ◽  
Vol 2 (1) ◽  
pp. 96
Author(s):  
Ni Wayan Novi Savitri ◽  
I Ketut Mardika ◽  
I Made Luwih
Keyword(s):  
Religious Education ◽  
Value Theory ◽  
Functional Theory ◽  
The Public ◽  
Modern Period ◽  
The People ◽  
Research Interview ◽  
The Village ◽  
Sacred Dance ◽  
The Universe

<p>The sacred dance found in the Ngusaba Sambah ceremony in the village of Pakraman Kastala, Bebandem district of karangasem district is the sacred dance of Tugleng-tugleng. Tugleng-tugleng sacred dance is a tradition that must be implemented every Ngusaba Sambah in the village of Pakraman Kastala, Bebandem district, Karangasem district has been completed. Until now with the present (modern) period is still maintained as a tradition from generation to generation. This dance aims to request the safety of the village of pakraman kastala and is a complement of the ceremony as a form of gratitude to God Almighty to clean the mala (Bhuta Kala) after the completion of Usaba Sambah ceremony.</p><p>The issues discussed are 1) How is the procession of implementing Tugleng-tugleng sacred Dance? 2). What is the function of the sacred dance of Tugleng-tugleng, and what kind of Hindu religious education is contained in the sacred dance of Tugleng-tugleng at the Ngusaba Sambah ceremony in the village of Pakraman Kastala? The general objective of this research is to provide an understanding of Tugleng-tugleng sacred dance at Ngusaba Sambah in Desa Pakraman Kastala to the public in general and society. Knowing the procession of implementation, function, and know the value of Hindu religious education contained in the Tugleng-Tugleng Sacred Dance in Desa Pakraman Kastala.</p><p>This research uses phenomenology theory, structural functional theory, and value theory. In collecting data using several techniques that is by observation to place of research, interview to society which is assumed to know and study of library. The Tugleng-tugleng Sacred Dance consists of the stages, ie Nyineb Ida Betara Puseh, absent krama and megibungan, collecting and animating firewood, metabuh, and Tugleng-tugleng Dance Procession.</p><p>The function of the Tugleng-Tugleng Sacred Dance for the people of Pakraman Kastala village in general is as a form of Sraddha Bhakti and the gratitude of society to the creator. In addition, to clean themselves from elements of Mala (Bhuta Kala) attached to each krama. Tugleng-Tugleng Sacred Dance is an implementation of Tri Hita Karana's teaching that is: Tatwa value. The value of Susila based on Tri Kaya Parisudha are: Kayika, Wacika, and Manacika. And the Value of Ceremony (Ritual) in Tugleng-tugleng Sacred Dance, As already known that the universe and its contents were created by Ida Sang Hyang Widhi through yadnya</p>

The Theory of the Major Theological Principles of Eight Anthologies

2021 ◽  
Vol 3 (S-2) ◽  
pp. 218-221
Author(s):  
Jeyabharathi T
Keyword(s):  
The North ◽  
The Creation ◽  
The Dead ◽  
The Difference ◽  
Definition Of ◽  
The Guardian ◽  
The Village

The creation of God is the belief that we will be safe by creating rituals and temples that are sacrificed by men who are afraid of the fury of nature. They also gave their hunting tools to the gods who created it and also established idolatry. Among the gods that were so, there is a dual ity of the small god. At first, the small deities were worshipped on the border of the village as a place where the dead ancestors lived as people. This is called the Guardian Goddess. The great deities are considered to be the deity of every deity shown in Thelly. The difference between the minor gods and the great gods does not appear to have been in the Sangam literature. However, it is a discretion to match the definition of today. In the society where the dead were usually the middle stones, the stones became worship. The study is the only small-sighted cult of the four temples that were built for the king, the deceased, the dead from the north, the life of the goddess, the king and the living.

Archaeology in Greece, 1928–1929

1929 ◽  
Vol 49 (2) ◽  
pp. 220-239 ◽  
Author(s):  
A. M. Woodward
Keyword(s):  
American School ◽  
Rock Face ◽  
The North ◽  
French School ◽  
German School ◽  
Work Done ◽  
The Village ◽  
The Temple

This report, in which the usual arrangement is adopted, includes all the excavation-accounts which have reached me up to September 30th, 1929. Those concerning the work of the French School, the German School and the Greek Archaeological Service relate to work done in 1928; the rest mainly concern the campaigns of 1929.American SchoolDuring the season of 1929 the American School, under Professor Rhys Carpenter, have continued their work on Old Corinth, selecting three areas for excavation:—the first, just north of the Peribolos of Apollo and east of the Lechaeum Road, revealed a large though much-destroyed Roman thermal establishment, where the well-preserved floor-piers of two hypocaust rooms and a deep marble-lined pool leave no doubt as to the purpose of the building, identified by Professor Carpenter with the famous Baths of Eurykles, described by Pausanias. The second area lies between the Temple of Apollo and the village road on the north. In antiquity the rocky hill on which the Temple stood had been cut away to a vertical rock-face, some 20 feet high, and Professor Carpenter's purpose is to restore the ancient isolation of the Temple.

scholarly journals PEMENTASAN TARI SANG HYANG LEGONG TOPENG SAKRAL DALAM PIODALAN DI PURA JOGAN AGUNG DESA KETEWEL, KECAMATAN SUKAWATI, KABUPATEN GIANYAR (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

2018 ◽  
Vol 2 (1) ◽  
pp. 73
Author(s):  
Ida Ayu Made Yuli Rahayuni ◽  
I Nengah Sumantra ◽  
I Made Wirahadi Kusuma
Keyword(s):  
Problem Formulation ◽  
Structural Theory ◽  
Aesthetic Value ◽  
Cultural Arts ◽  
The People ◽  
History Of ◽  
Theory Of Value ◽  
Religious Theory ◽  
Sacred Dance ◽  
The Universe

<p><em>Every human being is aware of the invisible or invisible nature of the world that exists beyond its senses and beyond its boundaries. System of belief in a religion that there is a shadow of people will form the magical world in the villageKetewel who have long had a tradition to perform Dance Sang Hyang Legong Mask Sacral is not staged then all kinds of diseases will attack the people Ketewel.</em></p><p><em>Based on the background of the above problems then can be formulated the problem are: (1) How the history of Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency, (2) What is the function of Dance Sang Hyang Legong Topeng Sakral in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati Sub-district, Gianyar Regency, (3) What are the values of education contained in Sang Hyang Legong Dance Sacred Mask Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency? Based on the formulation of the above problems, the research objectives are: (1) to know the history of Dance Sang Hyang Legong Topeng Sakral in Piodalan Pura Jogan AgungDesaKetewel, District Sukawati, Gianyar Regency, (2) to know the function of Dance Sang Hyang Legong Topeng Sacred in Piodalan in Pura Jogan AgungDesaKetewel, Sukawati District, Gianyar Regency, (3) to know the values of education contained in the Dance Sang Hyang Legong Mask Sacral in Piodalan Pura Jogan Agung Ketewel Village, Sukawati District, Gianyar Regency.The theories used to analyze the problem formulation are: Religious theory of Koentjaraningrat, the functional structural theory of Artadi, the theory of value of Good. The methods used to collect data are observation, interview, literature, and documentation.</em></p><p><em>The results of this study show that: (1) History of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency of Sang Hyang Legong Topeng Sakral originated from King Kediri get pawisik from Ida Sang Hyang Pasupati bersthana on Mount Semeru. Sang Hyang Legong Mask Sakral is performed only at the ceremony of both pujawali pretend and piodalan in Ketewel village houses. (2) The function of Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, Sukawati District, Gianyar Regency is the neutralizing of the universe, the means of bhakti to Ida Sang Hyang Widhi Wasa and the preservation of Balinese cultural arts. (3) The value of education which is contained in Dance Sang Hyang Legong Topeng Sacred Dance in Piodalan in Pura Jogan Agung Ketesi Village, District Sukawati, Gianyar Regency is the value of divinity, atmanastuti value, aesthetic value, yadnya value / ceremony.</em></p>

scholarly journals Procession Of Pujawali Mupuk Kembang At Pura Agung Banjar Adat Gegadon: Hindu Religion Edudcation Values

2018 ◽  
Vol 2 (2) ◽  
pp. 276
Author(s):  
Ni Made Rai Setyawati ◽  
I Made Suastika ◽  
Made Iwan Indrawan Jendra
Keyword(s):  
Religious Education ◽  
Value Theory ◽  
Primary Sources ◽  
Functional Theory ◽  
Secondary Sources ◽  
Hindu Religion ◽  
Analysis Technique ◽  
The World ◽  
Religious Theory ◽  
The Temple

<p>One of the ways taken by Hindu people to keep the harmony and prosperity in the world is by performing  <em>yajña</em>. It is being exercised by <em>krama</em> Custom  Banjar of  Gegadon Kapal by conducting a <em>ritual</em> of  <em>pujawali  </em><em> </em>at the Great Temple of Custom <em>Banjar</em> Gegadon. The temple is a small temple but enthroned by Ida Ratu Gede Sakti. The <em>Pujawali  </em><em> </em>is performed exactly on the day of <em>budha</em> <em>kliwon</em><em> </em><em>wuku Pahang</em>.  This research discusses: (1) The form of procession of <em>Pujawali   Mupuk Kembang </em> at the Great Temple of Custom <em>Banjar</em> Gegadon, Village of Kapal, District of Mengwi, Regency of  Badung. (2) The function of procession practice of <em>Pujawali   Mupuk Kembang </em> at the Temple (3) The Hindu religious education valuecontained in the procession.The theories being used in this research includ: 1) Structural functional theory, 2)Religious Theory, 3) Value Theory. The  type  of the research  is descriptive qualitative. The primary sources for the data are  congregation figures,  religious figures andpublic figures, and its secondary sources are in the form of research results of books, articles, which are related with  <em>pujawali  </em><em> </em>practice. The research instrument is interview guideline by using purposive technique, observation and documentation, the analysis technique, descriptive. The result of the research can be concluded as follows: (1) The procession of  <em>Pujawali   Mupuk Kembang </em>  is a series of  <em>pujawali  </em><em> </em><em>ritual</em> from the beginning until the endwhich is closed with <em>nyineb</em> ceremony, (2) The function of  <em>pujawali  </em><em> </em>consists of education, social, and religious function, (3) The values contained within <em>pujawali  </em><em> </em>procession is Hindu Religious education values namely <em>tattva</em>, ethic and ceremony.</p>

scholarly journals PELAKSANAAN UPACARA MALANCARAN SESUUNAN DEWA BAGUS RATU AYU DI DESA PAKRAMAN KEPAON, KOTA DENPASAR (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

2018 ◽  
Vol 2 (1) ◽  
pp. 114
Author(s):  
Luh Eka Prawitarini ◽  
I Wayan Darna ◽  
. Marsono
Keyword(s):  
Character Education ◽  
Religious Education ◽  
Participant Observation ◽  
Structured Interview ◽  
Literature Study ◽  
The People ◽  
Late Evening ◽  
Religious Theory ◽  
The Village ◽  
Value Of Education

<p>Every area in Bali has a variety of traditions that have been preserved to this day. There is a unique that is only available in the area. Tradition is then carried out from generation to generation so that it becomes distinctive from each region. One of the traditions related to the religious rituals performed in the village of Pakraman Kepaon Suwung Kauh is Malararan Tradition Sesuunan Dewa Bagus Ratu Ayu. Malancaran word can be defined as a walk, the Malancaran Ceremony is a series of ceremonies of its implementation by accompanying all the Sesuunan that disungsung around the village area and at each end of the village area dedicated upakara yadnya. Malancaran ceremony is a form of bhuta yadnya ceremony in the hope that people can avoid the disease outbreak. This ceremony is routinely carried out by the villagers of Pakraman Kepaon Suwung Kauh every holy day of kajeng kliwon enyitan once every 30 days as a form of yadnya ceremony in the preservation of community tradition. Things that want to be studied from the phenomenon are (1) How is the process of performing the Malancaran Ceremony Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon ?, (2) How Malancaran Ceremony Function Dewa Bagus Adaptation of Ratu Ayu, Desa Pakraman Kepaon ?, (3) Educational Value What Hindu religion is contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon?. Theories used to analyze the above problems are: Religious Theory of Koentjaraningrat, Structural Functional Theory of Triguna and Theory Value of Artadi. Techniques used to collect data are: participant observation, structured interview, literature study and document recording.</p><p>The results of this study indicate that: (1) In the Ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu in the village of Pakraman Kepaon initially is a show because it is religus make barong and rangda become sacral and Sesuunan jagat. The ceremony of "Malancaran" Sesuunan Dewa Bagus Ratu Ayu is held on the holy day of kajeng kliwon enyitan right on sandikala (late evening) is a revelation from god in the past to expel bhuta kala and melt epidemic diseases that occurred in suwung kauh area through "Malancaran" Dewa Bagus Ratu Ayu is maintained by the people of suwung kauh until now. (2) The function of the Malraran Ritual of Sesuunan Dewa Bagus Ratu Ayu in Pakraman village kepaon is: religious function, harmony function. Cultural preservation function. (3) The values of Hindu religious education contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Pakraman village kepaon suwung kauh South Denpasar district, Denpasar City namely: the value of character education, the value of aesthetic education, the value of health education, the value of education yadnya, the value of education atmanastuti.<strong></strong></p>

scholarly journals Pengembangan dan Evaluasi Kurikulum Pendidikan Di Pondok Pesantren Desa Ganjaran Gondanglegi Malang

2019 ◽  
Vol 5 (2) ◽  
pp. 215-234
Author(s):  
Yazidul Busthomi ◽  
Syamsul A’dlom
Keyword(s):  
Religious Education ◽  
Participant Observation ◽  
Boarding School ◽  
Problem Formulation ◽  
Educational Institutions ◽  
Education Curriculum ◽  
Measurement Instruments ◽  
School Based ◽  
The Village ◽  
Standard Tests

Abstract: Islamic boarding schools in the village of Malang Ganjara n Gondanglegi are Islamic educational institutions with a Salaf Islamic curriculum so far believed to be a place of religious education, proven to be one of the places where preaching education still exists. However, curriculum development and evaluation i n this Islamic boarding school, there is still no data that can be ascertained, so it is interesting to study. So the researcher raised a title "development and evaluation of educational curricula in Malang Ganjaran Gondanglegi boarding school". Based on t he background of the problem stated above, the problem formulation can be taken, namely: 1) How is the development of the Islamic religious education curriculum in the Islamic boarding school of Ganjaran Gondanglegi village in Malang ?. 2) What is the eval uation of the Islamic religious education curriculum in the Islamic boarding school of Ganjaran Gondanglegi village in Malang ?. This study uses a qualitative approach. Data was collected through interviews, participant observation and documentation. From the results of this study it was found that the development of the Islamic religious education curriculum in the Ganjaran village Islamic boarding school is by developing a curriculum plan with clear objectives, developing curriculum plans according to the characteristics of the santri, preparing the lesson schedule, determining the teaching materials to be taught, determining the material that must be read by santri, provide a source of teaching and learning processes, prepare prospective Islamic religious education teachers, and in the application of educational curriculum is strongly influenced by the ability of the teacher. The evaluation of the Islamic religious curriculum in the Ganjaran village boarding school was carried out twice in the development of its curriculum, using measurement instruments in the form of standard tests, teacher - made tests, oral tests, and questionnaires.  

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