scholarly journals Pendekatan Budaya “Jagongan” pada Masyarakat Pedesaan di Kabupaten Bojonegoro

2020 ◽  
Vol 5 (1) ◽  
Author(s):  
Sri Minarti
Keyword(s):  
Rural Communities ◽  
Human Life ◽  
Religious Leaders ◽  
Religious Behavior ◽  
Religious Activities ◽  
Animal Society

Religious behavior is a condition that exists in humans, which encourages someone to do or behave related to religious teachings. Various institutions in human life will influence and direct the actions or behavior of citizens. To build the religious behavior of rural communities religious leaders conduct guidance with weekly recitation, tahlil, and sholawatan. The animal society is still lacking in religious behavior, most residents and children cannot read the Koran, let alone understand the teachings of Islam, and on average they have not performed the five-time compulsory prayer. Based on data from Kedewan Village 100% of its citizens are Muslim, the habit of people gathering at night or in the morning when they take their sons and daughters to study, such community meetings are called "jagongan". Therefore, one of the methods or approaches taken in the context of building religious behavior in the community is by taking part in the show, because they are not yet accustomed to paper invitations, but still through direct talks to meet each other. In this watch, it gives input to the parents' thoughts about religious activities so that changes in behavior and practice of Islamic teachings occur.

scholarly journals Kematangan Beragama dalam Perspektif Psikologi Tasawuf

2019 ◽  
Vol 10 (2) ◽  
pp. 305-325
Author(s):  
Zulkarnain Zulkarnain
Keyword(s):  
Psychiatric Illness ◽  
Human Life ◽  
Holistic Approach ◽  
Modern Human ◽  
Religious Behavior ◽  
Religious Activities ◽  
Strong Connection ◽  
Religious Maturity ◽  
Modern Times ◽  
Worship Practices

The psychology of Sufism has a strong connection in all areas of human life in modern times. The modern human is not enough to be able to understand the material, scientific, technological and cultural needs. Certainly, modern humans demand answers on how to display spirituality in religious practices. Psychology and Sufism as a holistic approach oration that integrates psychic and spiritual can provide solutions to human problems. Through spirituality, a person will be able to purify the soul in religious behavior, improve morals, the reference lines in the noble values ​​of the religion he believes. Religious maturity contains patterns of adjustment with religious awareness and religious beliefs adopted. Applying the noble values ​​of religion that are embraced comprehensive in aspects of daily life. As a spiritual door (Sufism) is a container for the formation of a person's religious behavior carried out in religious activities. The purpose of this paper is to describe and certainly to know the maturity of religion from the perspective of Sufism psychology based on theorization. The psychology of Sufism is a typical paradigm to overcome the problem of human psychiatric illness through religious worship practices, healthy mental processes in life. Certainly able to find peace and happiness in living in diversity.

The Movement Patterns of The School Da’wa: Restraining Radicalization Among Adolescent

2016 ◽  
Vol 1 ◽  
pp. 328-336
Author(s):  
Abdul Basit
Keyword(s):  
Religious Education ◽  
Movement Patterns ◽  
Phenomenological Approach ◽  
Religious Organizations ◽  
Religious Leaders ◽  
Religious Activities ◽  
School Students ◽  
Group Discussions ◽  
Religious Ideology ◽  
Psychological Conditions

Based on the results of research that conducted by previous researchers suggest that the schools are the institutions most vulnerable to enter the radical religious ideology. Many factors could be cause this to happen. The lack regulation of the process of Islamic religious education in the schools, psychological conditions adolescentare unstable and looking for identity, the lack of religious comprehension in the students, and the religious organizations that entered to school institutions with a various of ideologies very easy, are part of the factors that cause vulnerability school institute from radical religious comprehension. In the respect to these conditions are required the model of the da’wa movement that can be accepted by adolescent and it be an alternative in the development of da’wa in the schools.To get the data, the authors conducted a qualitative study in the area of ​​Purwokerto using the phenomenological approach. The researchers conducted interviews and focus group discussions with the school leaders, teachers, students, activists of religious organizations, and religious leaders who understand the problems in this study. The main data is processed by combining the results of the observation and study of literature through a phenomenological approach that emphasizes the meaning behind the phrases or statements from informan.To produce the movement patterns of school da’wathat can be acceptable to all the communities in the schools, the school needs to make the movement patterns of integratif school da’wa,both intra-curricular, co-curricular and extra-curricularactivities. The religious activities and cultivation of religious values ​​are part of the process of da’wa that do not separated in the schools. In the practice of this the movement patterns, the school should pay attention to the characteristics of the school, students' backgrounds, as well as involvedstakeholders and the da’wa organizations.

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.

scholarly journals HAK ATAS TANAH ADAT DAN PERMASALAHANNYA

GANEC SWARA ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 120
Author(s):  
WAYAN RESMINI
Keyword(s):  
Human Life ◽  
Customary Law ◽  
Religious Leaders ◽  
Educational Approach ◽  
Economic Rights ◽  
Positive Law ◽  
The People ◽  
Land Disputes ◽  
Objective Understanding ◽  
Customary Land

Land for human life contains a multidimensional meaning, both in terms of social, economic, political and sacred aspects. Because it has a multidimensional meaning, unquestionably every person who owns land will defend his land in any way if his rights are violated.     Land disputes are not a new thing happening in the community. But the dimension of disputes is increasingly widespread in the present, including customary land in its development also has a new value, besides as a means of production, also as a means to speculate (economy) that land has become a commodity where economic transactions take place with expectations of margin (financial) trade in exchanged commodities.     Issues of customary land with a formal juridical approach will not achieve effective results. Law not merely customary is expected to overcome land problems that are so complex and too related to the application of existing laws and regulations. This is needed support with various efforts to ensure the fulfillment of the economic rights of the people, so that at least similar demands can be minimized in the future. In addition, a synergy of positive law in the land sector is needed with customary law in the community, namely (1) an objective understanding of State land, communal land and land rights is needed in the context of customary law and positive law. (2) The approach taken is a persuasive-educational approach and not imposing unilateral will. (3) the need for a cultural religious approach, which can be implemented through three (3) leadership elements, namely traditional leaders, religious leaders, and formal leaders who truly understand traditional law and positive law (UUPA and implementing regulations)

scholarly journals NILAI BUDAYA KEARIFAN LOKAL DALAM MELESTARIKAN LINGKUNGAN DI DESA CIMANGGU KECAMATAN NGAMPRAH BANDUNG BARAT

2020 ◽  
Vol 5 (1) ◽  
pp. 93
Author(s):  
Sri Seti Indriani ◽  
Muhammad Zen Al-Faqih
Keyword(s):  
Rural Communities ◽  
Cultural Values ◽  
Local Community ◽  
Phenomenological Study ◽  
Human Life ◽  
Media Exposure ◽  
Study Approach ◽  
Positive Side ◽  
The Media ◽  
And Shifts

Humans as caliphs in the world must preserve the environment because human survival is very dependent on the environment. In encouraging the preservation of the environment, the community must live up to the values of wisdom that support the maintenance and preservation of the environment. However, in the digital age, this has led to a shift in cultural values of local wisdom. These values are increasingly fading because media exposure is increasingly dominating all human life. As experienced by the community in Cimanggu Village, Ngamprah District, West Bandung. They recognize that there are changes and shifts in cultural values. The focus of this research is to look at the cultural values  of local wisdom that exist in the village and how the meaning of the shift in cultural values  of local wisdom by the media for the local community. This research is qualitative research with a phenomenological study approach. Data collection techniques using observation, in-depth interviews, and documentation studies. The results of the study revealed that the cultural values  of local wisdom in the Cimanggu village were (1) Ngahiras, (2) Nyalin, (3) Tarawangsa, (4) Palak Science, (5) Palakiah, and (6) Kotok Jewer. The meaning of shifting the cultural values of local wisdom by the media for the local community includes: (1) Village communities perceive technological media as making rural communities more consumptive, (2) creating a shift in the professional direction of rice farmers into vegetable growers, and (3) Media exposure has a positive side as well as the negative side.

scholarly journals STUDY OF POTENTIAL MELAYU VILLAGE AS A HERITAGE AREA IN SEMARANG

2018 ◽  
Vol 5 (1) ◽  
pp. 43
Author(s):  
Nuzulia Anggita ◽  
Nany Yuliastuti
Keyword(s):  
Spatial Analysis ◽  
Human Life ◽  
Early Period ◽  
Residential Density ◽  
Religious Activities ◽  
The Past ◽  
Urban Village ◽  
Cultural Conditions ◽  
History Of ◽  
Heritage Area

The urban village is a settlement that was established in the early period of the formation city and is the embryo of Semarang. Melayu Village is a heritage area where the existing heritage assets is inseparable from the history of the past. The enviromental of Melayu Village is quality conditions suffered environmental degradation because the threat of catastrophic tidal flood, the level of residential density is high, and there are several old buildings that were damaged. Assets contained in this region shows the evolution of human life and settlements from time to time that are still functioning properly. The purpose of this study to assess the potential in Melayu Village as a heritage area. This study uses descriptive quantitative and spatial analysis. The results of this study indicate that RW IV and RW VII are potentially as a heritage district with a score of 2.4 that characterized by a socio-cultural conditions that their religious activities in the form of cultural activities. This is also supported by the discovery of artifacts buildings in RW VII that Layur Tower Mosque and Shrine Kam Hok Bio who survived and functioned until today. Based on the potential of Melayu Village already should be protected as a heritage area.

Taixu

Buddhism ◽  
2019 ◽  
Author(s):  
Charles B. Jones
Keyword(s):  
Human Life ◽  
Modern World ◽  
Religious Leaders ◽  
Pure Land ◽  
Buddhist Tradition ◽  
Thich Nhat Hanh ◽  
The Government ◽  
The Times ◽  
Material Studies ◽  
Humanistic Buddhism

During the revolutionary period in which China moved from imperial rule to republicanism, many new political leaders deprecated all religion as superstition and urged the government to confiscate religious property for new secular use. While many traditionalist religious leaders simply sought to counter such moves, some, such as Taixu (b. 1890–d. 1947), were more progressive. Agreeing that Buddhism in China had fallen behind the times, Taixu worked and wrote to help Buddhists create new organizations and bring their teachings and practices more into line with the needs of the modern world. Perhaps more than anything else, he is known as the founder of a form of Buddhism called “Buddhism for Human Life” (rensheng fojiao) and “Buddhism for the Human Realm” (renjian fojiao), terms often rendered into English both as “Engaged Buddhism” and “Humanistic Buddhism.” Only recently have scholars begun to acknowledge that Taixu kept much of the Buddhist tradition intact even as he tried to reorient it toward engagement with contemporary social and political problems. However, his successors (Such as Sheng Yen and Thich Nhat Hanh) have moved even further away from premodern concepts and “escapist” goals in order to focus Buddhist attention on this-worldly issues such as environmental degradation, women’s issues, and human rights. Because of the increased recent attention to the more traditional elements of Taixu’s Buddhist belief and practice, those who use the items in the following bibliography for research should pay attention to the date of the material. Studies published prior to 1990 will invariably present Taixu strictly as a modernizer and declare wrongly that he opposed such things as ritualism and Pure Land devotions, and place him in opposition to another Buddhist faction labeled “traditionalist” or “conservative.” More recent studies will note his own devotion to Maitreya and aspiration for rebirth in that future buddha’s abode, his rich ritual life, and his friendly relations with many of those deemed “conservative.” To date, not many studies on Taixu have appeared, and so the following bibliography is not extensive.

Buddhism and Abortion

Buddhism ◽  
2014 ◽  
Author(s):  
Damien Keown
Keyword(s):  
Family Planning ◽  
Human Life ◽  
Limited Range ◽  
Controversial Issue ◽  
Controversial Issues ◽  
Religious Leaders ◽  
The West ◽  
Marked Contrast ◽  
Large Numbers ◽  
The Subject

In Buddhist countries, abortion is not the controversial issue it is in the West. There is comparatively little public debate surrounding it, and, in marked contrast to the voluminous multidisciplinary literature available in the West, little has been published on the subject from a Buddhist perspective. Accordingly, there are gaps in the scholarly coverage, and the researcher familiar with Western studies on abortion is likely to be disappointed with the limited range of material currently available. The reasons for the comparatively low level of interest are not altogether clear, and the literature itself sheds little light on this question. One reason may be the greater reticence on the part of religious leaders in Buddhist societies to comment publicly on controversial issues. Buddhism is also less prescriptive in its ethico-religious rules than the Abrahamic traditions, and Buddhist monastics would rarely be called upon for advice or guidance by the laity on matters of abortion or family planning. Monks and nuns follow their own code of monastic law (Vinaya), which enjoins celibacy and prohibits them from any involvement in the taking of life, explicitly including abortion. The first of the five precepts followed by the laity also prohibits the taking of human life, and abortion is generally regarded as falling under this prohibition and therefore is considered morally wrong. Nevertheless, and despite the existence of restrictive laws in many countries, large numbers of abortions—both legal and illegal—are performed each year by Buddhists throughout Asia.

scholarly journals SHARING ONE ANOTHER'S BURDENS: CONGREGATIONAL SUPPORT OF CAREGIVERS FOR PERSONS LIVING WITH DEMENTIA

2019 ◽  
Vol 3 (Supplement_1) ◽  
pp. S359-S359
Author(s):  
Brianna Garrison
Keyword(s):  
Older Adults ◽  
Underserved Populations ◽  
Religious Leaders ◽  
Religious Activities ◽  
Social Work Practitioners ◽  
Meaningful Engagement ◽  
Congregational Support ◽  
Local Congregations ◽  
Psychosocial Benefits ◽  
The Impact

Abstract This presentation will discuss the findings and implications from a mixed-methods study examining the impact of support services for caregivers of persons living with Dementia in their faith community. Caregivers and persons living with dementia participating in religious activities report numerous psychosocial benefits. Faith communities are the primary social network for older adults, with 48% of older adults attending religious services at least once weekly. Results will highlight specific opportunities for local congregations to foster spiritual connection and meaningful engagement with caregivers of persons living with Dementia. Findings will also describe key considerations and pathways for social work practitioners, researchers, and religious leaders to better serve older adults in their communities by providing education and strengths-based interventions in the context of local congregations. These findings have the potential to increase the reach of such programs to diverse, underserved populations.

Reliability of Estimates of Return of Lost Letters as a Measure of Public Attitudes to Taking Human Life

2002 ◽  
Vol 90 (3) ◽  
pp. 947-948
Author(s):  
F. Stephen Bridges ◽  
Debra A. Anzalone ◽  
Neil P. Coady ◽  
Fanancy L. Anzalone
Keyword(s):  
Rural Communities ◽  
Human Life ◽  
Public Attitudes ◽  
South Florida ◽  
Return Rates ◽  
North And South

An analysis of letters distributed in cities and smaller rural communities in north and south Florida ( ns = 400 and 448) showed return rates among several addressees were slightly but significantly correlated ( rs = .10 and .10) so very small interpoll agreement is present.

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