scholarly journals MADRASAH WIWITAN DI BADUY LUAR

2020 ◽  
Vol 18 (1) ◽  
Author(s):  
Iyoh Mastiyah
Keyword(s):  
Data Collection ◽  
Indigenous Peoples ◽  
Formal Education ◽  
Educational Institution ◽  
Educational Services ◽  
Education Services ◽  
The People ◽  
Communal Land ◽  
Research Findings

AbstractThis paper is the result of research that reveals the role of the Alam Wiwitan madrasah in providing educational services to  Baduy community in Cicakal Girang as an area including Assistance. This study uses qualitative methods with data collection techniques through interviews, observation and documentation guidelines. The research findings show that Cicakal Girang is one of the assisting villages for Baduy people who violate customary rules or because they move on their own. But they are still bound by the Baduy pikukuh (regulations). Because they are still in the communal land (power) Kanekes (Baduy). The people who live in the Kanekes area are unique, where all the inhabitants adhere to the religion of Islam, even though they are traditionally still bound by the Baduy tribe who have Sundanese Wiwitan beliefs. The famous Baduy community still considers taboo on formal education. But in fact, in that region, there has been a formal educational institution in the form of madrasa as a formal education unit that provides education services to children. The following article will reveal how the existence of madrasas in the midst of indigenous peoples who are still intoxicating towards formal education.AbstrakTulisan ini merupakan hasil penelitian yang mengungkap kiprah madrasah Alam Wiwitan dalam memberikan layanan pendidikan pada masyarakat Baduy di Cicakal Girang sebagai wilayah termasuk Penampingan. Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data melalui pedoman wawancara, observasi dan dokumentasi. Hasil temuan penelitian bahwa Cicakal Girang merupakan salah satu kampung penampingan bagi masyarakat Baduy yang melanggar peraturan adat atau karena pindah atas keinginan sendiri. Namun mereka masih terikat oleh pikukuh (peraturan) adat Baduy. Karena mereka masih berada di tanah ulayat (kekuasaan) Kanekes (Baduy). Masyarakat yang tinggal di wilayah Kanekes ini memiliki keunikan, dimana semua penduduknya menganut agama  Islam, padahal secara adat mereka masih terikat oleh pikukuh Baduy yang memiliki kepercayaan Sunda Wiwitan. Masyarakat Baduy terkenal masih menganggap tabu terhadap pendidikan formal. Namun kenyataanya di wilayah tersebut telah ada Lembaga Pendidikan formal dalam bentuk madrasah sebagai satuan pendidikan formal yang memberikan layanan Pendidikan kepada anak-anak. Tulisan berikut  akan mengungkap bagaimana eksistensi  madrasah  di tengah masyarakat  adat yang masih mentabukan  terhadap pendidikan Formal.

scholarly journals Totem: Soa and Its Role in the Indigenous Peoples Lives of Negeri Hutumuri - Maluku

Society ◽  
2021 ◽  
Vol 9 (2) ◽  
pp. 429-446
Author(s):  
Jenny Koce Matitaputty
Keyword(s):  
Data Collection ◽  
Indigenous Peoples ◽  
Maritime Security ◽  
Purposive Sampling ◽  
The People ◽  
Data Source ◽  
Role Based ◽  
Participatory Observation

Soa is a combination of several genealogically territorial eyes of the house. Each Soa usually has a symbol in the form of Totem, which is the identity of each Soa. Soa is still maintained until now. Even every symbol or Totem is still present in implementing traditional ceremonies. This study aimed to discover Soa and its role based on Totem in Negeri Hutumuri, South Leitimur Sub-district, Ambon City. This research is qualitative. The data source was obtained by purposive sampling. The Soa heads and traditional elders were used as informants. Data collection techniques through interviews, participatory observation, and documentation. The results of the study show: 1) Soa in the life of the people of Negeri Hutumuri consists of 5 Soa, namely Soa Pattihutung, Soa Mokihutung, Soa Tutupasar, Soa Lapaut, and Soa Puasel. 2) The role of each Soa is based on the Totem: 1. Soa Pattihutung, with the symbol of the Soa pigeon is role as an honest leader in leadership (King); 2. Soa Mokihutung symbolizes the Soa Mangole bird in charge of maintaining maritime security (Kewang sea/marine police). 3. Soa Tutupasar with the symbol of Soa, namely Soa-Soa, in charge of maintaining forest security (Kewang land/forest police). 4. Soa Lapaut, with the symbol of the Soa snake, is in charge of maintaining security and order (police/soldiers). 5. Soa Puasel, with the symbol of the Soa frog maintaining the cleanliness of water and art in the Negeri Hutumuri.

Analisis Pengembalian Kredit Terhadap Profitabilitas Pada PT Bank Sumut Cabang Gunungsitoli

Owner ◽  
2019 ◽  
Vol 3 (2) ◽  
pp. 160
Author(s):  
Victorinus Laoli
Keyword(s):  
Data Collection ◽  
Positive Influence ◽  
Business Continuity ◽  
Working Capital ◽  
The People ◽  
Data Collection Technique

One manifestation of the important role of banking in a region, as implemented by PT Bank Sumut, Gunungsitoli Branch, is to distribute loans for investment, consumption and working capital for the people in the area. The purpose of providing credit for banks is the return of credit that earns interest and can increase income to finance activities and business continuity. From the results of research conducted with this data collection technique, it shows that PT Bank Sumut has a number of loans from 2009 to 2014 which each year rises. From this study, it is also known that the rate of credit repayment has a positive influence on the level of profitability.

TOLERANSI DAN KERUKUNAN ANTARUMAT BERAGAMA (POLA KOMUNIKASI TOKOH AGAMA DESA ANGGRASMANIS, JENAWI, KARANGANYAR)

2020 ◽  
Vol 1 (1) ◽  
pp. 58
Author(s):  
Noval Setiawan ◽  
Sarbini Sarbini
Keyword(s):  
Data Collection ◽  
Qualitative Approach ◽  
Communication Patterns ◽  
Qualitative Description ◽  
Religious Communities ◽  
The People ◽  
Direct Feedback ◽  
The Village

The people who live in Anggrasmanis village, consist of various kinds of religions. There are Islam, Christian, and Hinduism. The tolerance between religious communities in Anggrasmanis village was maintained even though it was often tinged with tension and suspicion. This encourages religious figure to build communication. This study aims to describe how the pattern of communication inter-religious figures in Anggrasmanis village, so attitude of tolerance is born. The type of research used  is a qualitative description method with qualitative approach. Data collection techniques using observation, interviews, and documentation. Researchers’ finding communication patterns of religious figures in Anggrasmanis village are linear communication patterns and circular communication patterns that occur in direct conversation between religious figures and direct feedback. The role of religious figures to building tolerance at Anggrasmanis village is by participating in activities at the village such as religious holidays.

scholarly journals Lack Of Basic Education Accessibility In The Periphery Area Of Indonesia (A Research in Takirin Village, Tasifeto Timur Sub-District, Belu Regency, NTT Province - Indonesia)

2019 ◽  
pp. 124
Author(s):  
M. N. B. C. Neolaka ◽  
Rikhardus S. Klau ◽  
Metriani Epifania Nahak
Keyword(s):  
Basic Education ◽  
Educational Institution ◽  
The State ◽  
Religious Institutions ◽  
Education Services ◽  
Remote Areas ◽  
Basic Rights ◽  
The People ◽  
The Government ◽  
The Village

The presence of a school in the village is a sign of the concrete presence of the State to fulfill the basic rights of the community in the field of education. Remembering that schools always assume interaction with other elements of society such as parents, students, religious institutions and village governments, their presence also demands responsibility and involvement of all parties at the grassroots in synergic cooperation. Only through quality cooperation involving all parties, an educational institution can become the backbone of a society's progress. Quality cooperation can be evaluated by looking at how the community responds to the concrete problems they face in the field. One of the fundamental problems commonly found in remote areas of Indonesia is the low access to basic education services. By recognizing and identifying problems that occur in their own environment, people are encouraged to recognize violations of their basic rights. In turn, the people themselves are encouraged to collect their rights to the Government and at the same time are aware of being actively involved in development.

Reimagining the Nation-State: Indigenous Peoples and the Making of Plurinationalism in Latin America

2018 ◽  
Vol 31 (4) ◽  
pp. 773-792 ◽  
Author(s):  
ROGER MERINO
Keyword(s):  
Indigenous Peoples ◽  
State Transformation ◽  
Liberal State ◽  
Local Resources ◽  
The People ◽  
Indigenous Perspectives ◽  
Political Foundations ◽  
Political Differences ◽  
The One

AbstractIn the last two decades, the concept of plurinationalism has appeared in discussions about nationalism, statehood and multilevel governance, being formulated as a new state model that accommodates cultural diversity within the liberal state with the aim of solving nationalistic conflicts in countries marked by profound ethnic grievances, mainly in Europe. However, these discussions have paid less attention to the meaning of plurinationalism in ex-colonial contexts, particularly in recent experiences of state transformation in Bolivia and Ecuador, where the role of indigenous peoples in the plurinational project has been crucial. To fill this gap, this article explores the legal and political foundations, challenges and local and international dynamics in the building of the plurinational model in both countries. Under a critical engagement with Third World Approaches to International Law (TWAIL), this article argues that plurinationality from indigenous perspectives departs from multicultural liberal models associated with current European plurinational views, and addresses two challenges: a global political economy of resource extraction, and a racialized state structure working as a barrier to actual plurinational implementation. These limitations explain an intrinsic tension in the Bolivian and Ecuadorian experience: on the one hand, plurinational governments try to unify the people around the ‘national interest’ of developing extractive industries; and on the other hand, they attempt to recognize ethno-political differences that often challenge the transnational exploitation of local resources.

scholarly journals Street-connectedness and education in Kenya: Experiences of formal schooling as rationale for inclusive pedagogies of practice

Prospects ◽  
2020 ◽  
Vol 49 (3-4) ◽  
pp. 265-280
Author(s):  
Su Lyn Corcoran ◽  
Lillian Aoko Awimbo ◽  
Kelvin Mugwanga ◽  
Irene Atieno Aluoch
Keyword(s):  
Young People ◽  
Empirical Evidence ◽  
Inclusive Education ◽  
Formal Education ◽  
Original Research ◽  
Data Generation ◽  
Formal Schooling ◽  
Research Findings ◽  
Insight Into

AbstractThis article contributes to the literature on street-connectedness and inclusive education, presenting original research findings from two Kenyan studies. Both studies aim to understand street-connected young people’s experiences of education. The first focused on transitioning from the street into education or training, to explore the challenges of making that transition. The second focused on young people who had lived on the street for extended periods of time and were still there at the time of data generation. Both studies generated significant insight into (a) education as motivating initial migrations to the street, (b) the role of fear, embarrassment, and shame in preventing young people from going (back) into formal education, and (c) how acceptance and support are key to overcoming feelings of not belonging and other challenges when transitioning from the street into school. The article provides empirical evidence that should be considered when planning inclusive education provision for street-connected young people globally.

scholarly journals Peranan Majelis Taklim Mardhotillah Dalam Internalisasi Nilai-Nilai Keislaman

2020 ◽  
Vol 5 (1) ◽  
pp. 139
Author(s):  
Baryanto Baryanto
Keyword(s):  
Qualitative Research ◽  
Teaching And Learning ◽  
Educational Institution ◽  
Learning Activities ◽  
Religious Values ◽  
Religious Knowledge ◽  
The People ◽  
Housing Complex ◽  
Islamic Values

Majelis Taklim is a non-formal educational institution that acts as a place for education, training, and teaching and learning activities to learn, explore, and understand Islamic religious knowledge. The purpose of the establishment of majlis taklim is as a forum to carry out various activities that provide benefits to pilgrims and the community through recitation activities that can foster religious awareness, shape Muslim personality, enhance the ability to read and write Al-Qur'an as well as understanding and guiding towards a view of life that is Islamic. This article aims to find out the role of the Taklim Mardhotillah Assembly located in the BTN Idaman Permai housing complex in Air Bang Sub-district, Curup Tengah District in instilling Islamic values in the community. This research uses descriptive qualitative research, is inductive and aimed at describing and analyzing social activities, events, phenomena, perceptions, ethics, and beliefs in Majlis Ta'lim. Data collection techniques are using observation, interview and documentation methods. This study concludes that the role of Majlis Ta'lim Mardhotillah as a place of study that conveys material about increasing aqidah values, sharia values, religious values and socio-religious values in the people of Central Curup District especially BTN Idaman Permai Air Bang housing residents

scholarly journals ROLE OF QUALITY MANAGEMENT SYSTEM (QMS) ON THE PERFORMANCE OF TEACHER IN N 2 JEMBER

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Agus Dedi Mustofa ◽  
Suwignyo Widagdo ◽  
Muhaimin Dimyati
Keyword(s):  
Quality Management ◽  
Data Collection ◽  
Human Resources ◽  
Management System ◽  
Total Population ◽  
Quality Management System ◽  
Survey Technique ◽  
Research Findings

This research is aimed at identifying and analyzing the roles of Quality Management System (QMS) towards the productive teachers’ performance of SMKN 2 Jember. The hypothesis of this research says Quality Management System (QMS) is partially significant effect on performance. The population of the research is productive teachers of SMKN 2 Jember. This research uses survey technique for sampling taken as a whole from the total population of productive teachers of SMKN 2 Jember. The samples of the population are 50 respondents of productive teachers of SMKN 2 Jember. The methods of data collection of this research are observation, interviews, questionnaires and documentation. The implications of research findings may contribute to the development of academic sciences and practitioners. The result of this research is to improve the productive teachers’ performance which is consistent with the concept of human resources and the aspects of the Quality Management System towards productive teachers’ performance which has partially significant effect on their performance.

scholarly journals PERUBAHAN PERAN PEMUKA ADAT PUNYIMBANG PADA MASYARAKAT ADAT PEPADUN

SOSIETAS ◽  
2016 ◽  
Vol 6 (2) ◽  
Author(s):  
Saras Sarita ◽  
Siti Nurbayani
Keyword(s):  
Indigenous Peoples ◽  
Cultural Changes ◽  
Public Response ◽  
The Public ◽  
The People ◽  
The Social ◽  
Changing Role ◽  
The Village

This study is about the changing role of traditional leaders called punyimbang in pepadun community. This research was conducted in the village of Terbanggi Besar, Terbanggi Besar District of Central Lampung regency. This research was motivated by the social and cultural changes taking place in society. The research is a qualitative research method of case study that compares difference conditions punyimbang role ago and today. The results of this study are firstly the social and cultural changes that occurred in the community so that the role punyimbang the first switch and always involved in every aspect of community life is starting at left, second, the factors that cause changes in this role is the modernization that began touching indigenous peoples pepadun village Terbanggi great so that people began to leave things that are traditional, third, these changes have an impact on the conflict in the community, due to the people lost figure punyimbang that exemplifies the good things that people are starting to do a lot of irregularities such as conflict between villages, spoliation, and the conflict between generations, fourth, related to the changing role of public response punyimbang happens is people still assume the existence punyimbang needed as long as there customary held by the public but does not bind as before.

scholarly journals PERAN DA’I DESA DALAM MEMBINA MASYARAKAT DESA SEMELAKO 1 DI KABUPATEN LEBONG

2021 ◽  
pp. 207
Author(s):  
Poby Marpelta ◽  
Anrial Anrial ◽  
Pajrun Kamil
Keyword(s):  
Data Collection ◽  
Qualitative Approach ◽  
Religious Leaders ◽  
Family Needs ◽  
Inhibiting Factors ◽  
The People ◽  
Materials Used

This study aimed to find out a depiction of the role of Da'i in Semelako 1 Village, Lebong Regency, Bengkulu, in fostering the community. This study applied a qualitative approach. Data collection techniques were observation and interviews. After the data were collected, the data were further analyzed using Miles’s et al approach. This study revealed the following conclusion: First, Da'i activities in delivering da'wah to the people of Semelako 1 Village, Lebong Tengah Sub-district, Lebong Regency, were not going well because the Da’i did not have a plan; the preaching pattern was still monotonous; the materials used were not yet well-organized and very much set according to the wishes of the mad'u / audiences; and the methods used were less varied. Second, the supporting factors of Da'i in efforts to develop religion were the supports from the village’s government and religious leaders in the form of appeals to participate in Islamic study activities, and the provision of facilities and infrastructure such as mosques and prayer rooms. The inhibiting factors extended to the level of the economy classified as underprivileged, and the busy routines of people who worked as farmers every day so that they prioritized fulfilling family needs rather than attending Islamic study activities.

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