scholarly journals REVITALISASI FUNGSI MASJID SEBAGAI UPAYA PENCEGAHAN JUVENILE DELINQUENCY (KENAKALAN REMAJA)

2019 ◽  
Vol 2 (1) ◽  
pp. 53-64
Author(s):  
Salis Irvan Fuadi
Keyword(s):  
Juvenile Delinquency ◽  
Religious Activities ◽  
Social Field ◽  
Youth Delinquency ◽  
The People ◽  
Youth Activities ◽  
Juvenile Deliquency ◽  
Worship Education ◽  
Sense Of Shame

The mosque at this time its function has somewhat faded, it looks much different when themosque functioned as the center of the activities of the people in the time of Rasulluah SAW.Nowadays the mosque's function is only used in activities that are merely like a prayer.People, especially teenagers, rarely maximize mosques for non-religious activities. Thisis for teenagers will cause a sense of shame on the mosque and more worrying about theless controlled youth activities. Juvenile delinquency is very prevalent in the community.Revitalization of mosque functions as an effort to prevent Juvenile Deliqeuecy (JuvenileDelinquency) is necessary. The revitalization of the function of the mosque as an effortto prevent Juvenile Deliquency (Youth Delinquency) covers the field of organization,worship, education, social and economic. In the field of organization is to maximize therole of adolescent mosque bonds, in the field of worship is the program "shame withoutberjama'ah", then in the field of education is "mosque science warehouse", and "mosquesolution msyarakat" revitalisasi social field and the last field of economy that is " economicteen-based mosque ".

Management Dakwah Mosque in Eradicate Use Drugs Problem in Adolescent

2016 ◽  
Vol 1 ◽  
pp. 224-231
Author(s):  
Abdul Aziz
Keyword(s):  
Drug Abuse ◽  
Social Action ◽  
Field Research ◽  
Drug Problem ◽  
Religious Activities ◽  
Central Java ◽  
Youth Activities ◽  
Younger Generation ◽  
Education And Development ◽  
Central Java Province

The mosque is a building or an environment surrounded by a fence, especially built for the worship of God Almighty and most commendable. The mosque will function and will be very meaningful if there is proper management and good. Mainly using management science, and one of them is religious propaganda management. It is one of the Islamization of education all because it is a kenyatan that education and development as a process of intensive, to make someone to be able to optimize the physical and non physical aspects. Purpose writing  this is to describe the management of the mosque and its application to ensure that drug abuse does not occur in the younger generation. Today, this problem becomes a reality in cities and villages almost become a culture, as we all know that genersi youth as part of the religion, country and product of the nation if it was not in physical condition is good and fit will take them on social action, crime such as theft, drug abuse. One solution is the mosque's activities. Based on these problems, the authors really want to know the role of propaganda bagimana done to address the drug problem in the younger generation. Writing is supported by literature and field research. And the authors get the data through observation, interviews and documentation. Then analyze the data from a reduction, to see the data and conclusions. While the subject of research is the mosque of Abu Bakr As-Sidiqdesa Grujugan Kemranjen districts Banyumas in Central Java province of Indonesia. Based on the results there are: (1) Masjid Abu Bakar As-Sidiq using good management on the physical plane and function. (2) Management of religious proselytizing by DKM and Ikrima to ensure to prevent drug abuse in rural districts Grujugan Kemranjen Banyumas regency, Central Java Province using religious activities such as youth activities in the field of sports, the call of young people or youth build character.

POLA KOMUNIKASI ANTAR UMAT BERAGAMA MASYARAKAT DESA SINDANG JAYA, REJANG LEBONG, BENGKULU

2020 ◽  
Vol 18 (2) ◽  
pp. 283
Author(s):  
Idi Warsah ◽  
Amelia Avisa ◽  
Anrial Anrial
Keyword(s):  
Data Collection ◽  
Religious Freedom ◽  
Qualitative Approach ◽  
Communication Pattern ◽  
Religious Leaders ◽  
Mutual Respect ◽  
Religious Activities ◽  
Religious People ◽  
The People ◽  
Kinship Relations

This study aimed at finding out a depiction of the communication pattern among religious people in the Sindang Jaya community, Rejang Lebong Regency, Bengkulu Province. This study used a qualitative approach, and the data collection techniques were observation and interviews. After the data were collected, the analysis was carried out with the stages of reduction, presentation, and drawing conclusion. This study drew the conclusion that First, the pattern of communication set by the people of Sindang Jaya Village was based on mutual respect among religions. Second, there were three forms of tolerance given by the people of Sindang Jaya Village, namely cooperation, religious freedom, and appreciation for the religious activities of other religions. Third, the strategy carried out to avoid conflicts was that both religious leaders, village officials, and the community in general always became fair, respected each other, had kinship relations, discussed every problem, helped each other, and cooperated with one another.

Evwie (Kola Nut) and its socio-religious values among Idjerhe people of Nigeria PEOPLE OF NIGERIA

2021 ◽  
Vol 42 (1) ◽  
pp. 51-63
Author(s):  
Peter O. O. Ottuh ◽  
Keyword(s):  
West Africa ◽  
Critical Review ◽  
Religious Values ◽  
Mutual Trust ◽  
Religious Activities ◽  
Edible Fruit ◽  
The Earth ◽  
The People ◽  
The Subject ◽  
Participatory Observation

The popular edible fruit called kola nut that is found all over the Earth is native to the people of West Africa. In Idjerhe (Jesse) culture, the kola nut is part of the people’s traditional religious activities and spirituality. The presentation, breaking, and eating of the kola nut signifies hospitality, friendship, love, mutual trust, manliness, peace, acceptance, happiness, fellowship, and communion with the gods and spirits. These socio-religious values of the kola nut among the Idjerhe people are not well documented,however, and this paper aims to fill the lacuna. It employs participatory observation and oral interviews, supported by a critical review of scholarly literature on the subject. The research posits that churches can use the kola nut as a Eucharistic element that would be meaningful and indigenous to the Idjerhe people.

scholarly journals EARLY CHILDHOOD ISLAMIC EDUCATION IN DISRUPTION ERA

2019 ◽  
Vol 3 (1) ◽  
pp. 36-45
Author(s):  
Aulia Wahyunisa
Keyword(s):  
Early Childhood ◽  
Character Education ◽  
Family Environment ◽  
Islamic Education ◽  
Roles And Responsibilities ◽  
The People ◽  
Good School ◽  
Good Advice ◽  
Worship Education ◽  
Education And Development

Islamic Education for Early Childhood should be based on the values of manners, characters or moral animated by the Al-Quran and Sunnah. Achieving manners, characters or the perfect moral are the real purpose of education. Additionally, manners, characters or morality is a basic foundation of one's life in society and the state. The purpose of this paper is to know more clearly what is Early Childhood Islamic Education (PIAUD), and how these concepts in disruption era. The conclusion is the Early Childhood Islamic Education will get more from a family environment, education as a preparation for the child to live in the larger environment, the people. The education should be given to early children is 1) Faith Education and Investment 2) Worship Education and Investment 3) Character Education and development. The Islamic concepts of early childhood education in the era of disruption must start from the family as the first education for children. And the things that must be waged to the families in order to instill the concept of Islamic education itself are: 1) Parents should understand their roles and responsibilities; 2) Family as the first education for children; 3) Commitment to being a good educator for children: 4) Modelling the Prophet as an example; 5) Choose a good school for the children; 6). Being a parent does not have to know everything. And all the concepts of Islamic education will be given to the children by doing the method of habituation, modelling, giving good advice, every attitudes should be punished or rewarded, ordering and prohibiting.

scholarly journals Massification of youth religious studies to prevent juvenile delinquency in Bandung

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Mohammad T. Rahman ◽  
Muslim Mufti
Keyword(s):  
Social Media ◽  
Juvenile Delinquency ◽  
Urban Space ◽  
Phenomenological Study ◽  
Social Institutions ◽  
City Government ◽  
Religious Movement ◽  
Religious Activities ◽  
Social Phenomena ◽  
Social Mobilisation

This article suggests that social media and public spaces in contemporary Indonesia play an essential role as a context for Islamic ideologisation by developing social mobilisation methods and transforming its ideology and culture. This socio-phenomenological study highlights the historical and social processes that underlie pious youth’s rise in an Indonesia’s contemporary urban space, for example, Bandung. The Hijrah [Migrating] Youth Community is an Islamic movement based on mosques and social media such as Twitter, Facebook and YouTube to migrate Hijrah to a better life. This study draws on the forms of articulation culture that emerged from the ideals of the revival and reinvention of Islam in the materiality of secular popular culture. The religious activities of Hijrah youth may reduce the disorders of young people, however since the young are rebellious, extreme religious activities may also arise from the community. Thus, different parties, especially parents, the Bandung City government and other social institutions must supervise the development of the youths’ life based on religious parties.Contribution: This study describes the operation of a youth religious movement, which tries to overcome the problem they usually face, namely juvenile delinquency. This study can develop research patterns that can analyse social phenomena and and apply them to policy consideration.

Social science and archaeological enquiry

Antiquity ◽  
2017 ◽  
Vol 91 (356) ◽  
pp. 520-528 ◽  
Author(s):  
Michael E. Smith
Keyword(s):  
Social Science ◽  
Field Of Study ◽  
Social Field ◽  
The Past ◽  
The People ◽  
Archaeological Science ◽  
Science Part

Is archaeology a social science? Most archaeologists would probably agree that the goal of our discipline is to learn about the people, societies and cultures of the past. Thus there should be little objection to labelling archaeology a ‘social’ field of study. We study both people and society, but what about the ‘science’ part? This label is more controversial. Many archaeologists reject the notion that archaeology is, can be or should be a science. Others assume that archaeology is indeed a science and get on with their work, not worrying much about epistemology or definitions of science. Still others pursue decidedly non-scientific goals yet borrow scientific techniques from other disciplines and call it ‘archaeological science’.

Being, Belief, Comprehension and Confusion: An Exploration of the Assemblages of English Post-Reformation Parochial Religion

2017 ◽  
Vol 27 (1) ◽  
pp. 141-154 ◽  
Author(s):  
Jude Jones
Keyword(s):  
Early Modern ◽  
Religious Identity ◽  
Early Modern England ◽  
The Political ◽  
Religious Activities ◽  
Parish Church ◽  
The People ◽  
Or Groups ◽  
The Many ◽  
Selection Of

The religious temperature of post-Reformation early modern England was constantly over-heating. Given that Protestant belief was frequently challenged by residual dissent, religious identity of whatever kind was crucial to both individual and parochial cosmological understanding. Hence, the many spatial, sensory, material and performative changes which were visited on parish churches over this period were designed to shape and redirect belief, but could also act to confuse believers. In order to penetrate this mass of religious reaction and response, I employ Assemblage Theory, particularly that of the political theorist, Jane Bennett, whose thinking is currently strongly influential amongst archaeologists. Using her work on the vitality of matter and the importance of the assemblage as a phenomenon containing material, non-material and human components, I apply a selection of her ideas to diagnostic elements of being and belief visible in the religious activities and materiality of the early modern parish church. While I refrain from discussing particular human individuals or groups, my chosen examples are intended to foreground the ontology of early modern parishioners, their perception of their hierarchical status within Anglican cosmology, their territorial conceptions of religious space and the workings of time as seen through the sequential assemblages of monumental tombs. Following Bennett, but departing from the current archaeological concentration on the primacy of materiality, this essay is designed to plug some of the people-shaped holes which are sometimes left unfilled by their surrounding material networks.

scholarly journals DEVELOPMENT OF THE ACEH COMMUNITY IN JAKARTA BY TAMAN ISKANDAR MUDA (TIM) THROUGH THE UTILIZATION OF MEUNASAH

ICCD ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 257-262
Author(s):  
Umaimah Wahid ◽  
Surya Darma
Keyword(s):  
Social Media ◽  
Community Development ◽  
Cultural Values ◽  
Religious Education ◽  
Communication Channels ◽  
Community Center ◽  
The Internet ◽  
Learning Center ◽  
Religious Activities ◽  
The People

The Aceh Aceh community and its surroundings have been part of the Taman Iskandar Muda (TIM) organization since 1950. TIM has a membership of 265,000 people, forty-seven (47) branches and thirty (30) Meunasahs spread across Jakarta, Bogor, Bekasi, Tangerang, Cilegon, Serang and Kerawang. The TIMdeveloped the Aceh Aceh community by utilizing the meunasah-meunasah in an effort to maintain or reconstruct Aceh's socio-cultural values so as not to disappear. Activities are carried out based on the Outline of the Organization of Taman Iskandar Muda (GBHO-TIM), namely Tahiro Gampong, Tajunjong Nanggroe, Tapakoe Members and Tapeuluah Syedara as the paradigm of community development. Meunasah as a learning center and community center for the people of Aceh Jakarta as follows 1) Silaturrahim, 2) Religious education (recitation of children and adults), 3) Secretariat of Taman Iskandar Muda (TIM) branch. 4) Containment for conflict resolution, 5) Boarding for students and the people of Aceh. 6) Economic and business planning 7) Organizing religious activities. TIM in the last 5 years has utilized the internet network to facilitate the process and communication channels of organizations, both internal and external with the TIM Website, email and using social media facilities such as what’sApp, Facebook, Instagram, while maintaining correspondence.

scholarly journals Keterlibatan Elit Lokal dalam Peningkatan Partisipasi Politik pada Pemilihan Bupati dan Wakil Bupati Kabupaten Toraja Utara Tahun 2015

2018 ◽  
Author(s):  
Jurnal ARISTO ◽  
Muhammad Fadli ◽  
Muh. Kausar Bailusy ◽  
Jayadi Nas ◽  
Achmad Zulfikar
Keyword(s):  
Political Participation ◽  
The Political ◽  
Religious Leaders ◽  
Motivating Factors ◽  
Religious Activities ◽  
Local Elites ◽  
North Sulawesi ◽  
The People ◽  
Qualitative Descriptive

This research aims to illustrate and analyze the role of local elites in increasing voter participation and impact of local elite involvement in North Toraja District Head Vice Regent and Vice Regent 2015 by using qualitative descriptive method. Data were obtained by using interviews as well as literature and document studies.The results indicate that local elites play a role in increasing participation in Pilkada in North Toraja according to their capacity. Local political elites socialize candidate pairs, become campaign teams and volunteer teams of candidates for regent / vice bupati candidates. Religious figures become part of the election organizers and socialize the implementation of Pilkada through religious activities. Adat leaders play a role by utilizing the charisma owned socialize information Pilkada to the community, build communication with the candidate pair then support it in the elections.The involvement of local elites in the implementation of North Sulawesi District Head Vice Regent and Vice Regent 2015 has a significant impact on the political participation of the community. Increasing the political participation of the people in Pilkada is not solely because of the involvement of local elites in disseminating information on Regional Head Election. However, there are other motivating factors that enable the community to actively participate, namely (1) to be given material rewards (including piloting gambling activities) and (2) the religious sentiments of one of the candidate pairs on religious leaders in worship activities.

scholarly journals SPIRIT PEACEBUILDING MELALUI KOMUNITAS PEMUDA DI YOGYAKARTA

2016 ◽  
Vol 10 (1) ◽  
pp. 273
Author(s):  
BJ Sujibto
Keyword(s):  
Youth Violence ◽  
Peace Education ◽  
Peace Movement ◽  
Sustainable Peace ◽  
The People ◽  
Youth Activities ◽  
Youth Community ◽  
Near Future

This research examines the role of youth-based community involved in pence movement on promoting peacebuilding among youths In Yogyakarta and it surrounding. This grassroots Movement as micro-level peacebuilding spectrum ruled by youth faces more challenges in term of students’ brawls and othcr violence in which peer-age youths have taken apart in this cases over last few decades. The escalation -of youth violence represented by students of both from university and senior high school getting involved in bowls has Increased to open the access into public sphere and they have made scared everywhere by pointing ‘hoi zone’ of violence. Peacebuilding process can lake an important role to end youths’ violence by training to attain personal achievement, involving in social activities and addressing a basic peace education so that a “peace” word can be familiar one fid become part of their everyday’s life style with friends in school instead of talking about harm and taking revenge against their enemy from other school. Peacebuilding talkabout reconcilitation how to make peace and live in harmony among the people by understanding indigenous capacities which don’t merely focus on conflct resolution hut it takes time into sustainable peace process. Youth community/ which concerns on peace movement is the answer for eradicating youth’ potential violence in near future. It accomodates widely-opened places, bridging dialog, inviting more and more young generations to meet and talk each other, understanding identities and respecting difference among them. Peace generations represents a community which is active in conflct resolution and peace within youth society. In has involved and initiated many youth activities concerning in peacebuilding process by promoting its core’ values such as youth, participations, pluralism, and active non-violence as the essential basic of its movement. In doing so, youth in the community must be frontrunner for peace to make possibility of achieving a real long-term gain of peace cultures and peace patterns, counting for the peaceful means to practice. Youth initiatives, however, to peacebuilding among their peer are exactly needed in process of sustainable peace by intriguing indigenous capacities as main preference to make patterns of peace culture

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