Chief Isaac Oluwole Delano: A Legend and His Legacy

No honor befits a person who enjoys life without helping his country. What glory is entitled to a lazy person that the courageous man does not have? The head of a lazy person is not comparable to the nail of the strong; shame follows the pride of the lazy.2 Chief Isaac Delano discovered his intellectual mission during the colonial moment. The nature of the colonial state influenced his writings. The body of his work operated in a context of colonial-modernist state. The colonial power, in its imperialist/messianic philosophy and the quest to inscribe European ethos on other cultures, the colonized people of Nigeria, like others elsewhere, were told that the root to modernity was the European way of life. Tough it claimed to be liberal as it evolved from an already civilized society, “magnanimous” enough to spread the gospel truth of this civility and civilization to other societies still living far below their human potentials in their various crude and barbaric enclaves, it was not liberal enough to the extent of accommodating all indigenous cultural elements of the colonized people. Delano had to respond to the limitation of the colonial modernist project. Tus, for one to be qualified as being civilized—or call it “modern” if you like—is to be successful in the indoctrinated inevitability of combating every feature of one’s culture, values, and traditions to win the trophy of modernity.

The HTR Model for Well-Being in Educating Community

With the aim of enhancing human capital by bringing out talents, this paper offers a theoretical model for innovating teaching/learning methodological approaches. The Humor Talent Resilience (HTR) Model for Well-Being in Educating Community recognizes Humor as a pedagogical device that jointly feeds both Talent and Resilience. This nourishment triggers a dynamic process between Talent and Resilience of reciprocal and constant interdependence, while developing a mutual positive contamination in continuous evolution. This process is itself a “generator of Well-Being” but it will be able to fully convey its educational effectiveness only if it is supported by an Educating Community. While aknowledging the enhancement of all human potentials, including the high or very high potentials, the pedagogy of Well-Being must assume the educational responsibility of offering teaching/learning contexts that allow all students to reach their highest level of development. Three open reflections are presented: the concepts of justice and equity of educational policies and practices aimed at respecting and enhancing all human potentials; the virtual educating (or dis-educating) community; the need for specific training for teachers and more opportunities for international discussion in the field of gifted and talented education.

Comparison of Real and Revelative Working Areas in Islamic Law

One of the human potentials that is very valuable as well as distinguishes it from other creatures is reason. The messages of Allah, both expressed through the redaction of His revelation in the Koran and implied in His creation, can be revealed by reason, so that the purpose of law (Maqashid al-Sharia) contained in it can be known and manifested in life real. The use of reason in the area of legal work, let alone to determine or stipulate a law, became a long debate for Islamic thinkers after the Prophet Muhammad died. Even though they agree that the third source of Islamic law is reason (al-Ra'yu) but in their ijtihad the mujtahids use reason in different portions and methods. Some use it very large, and some are very small portions. In general, the jurisdiction can be distinguished in the form of at-Ta'abbud, namely the legal area which is the right of Allah (haqqullah) and at-Ta'aqqul, namely the legal area which is the right of Insan (haqqul Ibad / insan /) to think about it. In the latter area it is the authority of reason.

Human Potential of Sam‘, Baṣar and Fu’ãd in Al-Qur’an: A Study on JAIS Integrated Holistic Education System (IHES)

Allah SWT has created human equipped with various imperfections such as potential which is not given to any other creature. The three basic human potentials have mentioned in al-Qur’an are hearing (sam‘), sight (baṣar) and heart (fu’ãd) leading to a discussion of education. Education is important in human life because it can develops human potential to be in a good direction even the importance of education also discussed in the Qur’an. These human potentials must be maximizing the usage through Islamic education perspective which is not only developing human’s intellectual but also perform in their spiritual (iman) and attitude (akhlak). Therefore, a study conducted on the title of “Human Potential of Sam‘, Baṣar and Fu’ãd in al-Qur’an: A Study on JAIS Integrated Holistic Education System (IHES)” helps to know the contribution of these potentials in teaching and learning system applied by Selangor Religious Institution (JAIS). The purpose of this research is to discuss the concept of human potential sam‘, baṣar and fu’ãd in al-Qur’an that have been applied in JAIS Integrated Holistic Education System (IHES). Thus, this study has been conducted using qualitative method which generally focuses on library research and document analysis to obtain the information needed. Generally, the findings are trying to find that IHES has applied human potential of sam‘, baṣar and fu’ãd through the integration of human potential, diversity curriculum and media that have been focused as main elements in IHES. Indeed, the objective of IHES to develop a Qur’anic generation as well as professionalism in order to achieve the objective of Islamic Education Division (BPI) JAIS in producing modal insan soleh (excellent human capital) has to be known all over the country and well accepted.

THE ROLE OF SOCIAL AND HUMAN CAPITAL IN THE FORMATION AND FUNCTIONING OF THE SOCIO-ECONOMIC SYSTEM OF THE STATE

The article is devoted to the study of the content of the categories "social capital" and "human capital" and their interrelationship. The results of the study show that the formation and effective functioning of the socio-economic system of the state is largely facilitated by the accumulation and capitalization of social and human potentials in the belarusian society.

Pragmatic Humanism and the Posthumanist Challenge: Between Biocentrism and the New Human Being

Humanism is charged with fostering a harmful anthropocentrism that has led to the exploitation of non-human beings and the environment. Posthumanist and transhumanist ideas prominently aim at rethinking our self-understanding and human-nature relations. Yet these approaches turn out to be flawed when it comes to addressing the challenges of the “age of the humanity”, the Anthropocene. Whereas posthumanism fails in acknowledging the exceptional role of human beings with regard to political agency and responsibility, transhumanism overemphasizes human capabilities of controlling nature and only deepens the human-nature dualism. Therefore, a critical and humble version of humanism is suggested as a viable alternative. Drawing on pragmatist thinkers William James and F.C.S. Schiller, a resource for de-centering the human being is provided that critically reflects our role in the larger ecosystem and underlines human potentials as well as human responsibilities.

PARADIGMA PENDIDIKAN DEMOKRASI DAN PENDIDIKAN ISLAM DALAM MENGHADAPI TANTANGAN GLOBALISASI DI INDONESIA

The study aims to explore the paradigm of Islamic education, democratic education to face the globalization challenges in Indonesia. This research method was a qualitative approach with type of literature study. Paradigmatically, democratic education is the process to develop all human potentials that values of plurarity and heterogeneity as a consequence of cultural, ethnic, ethnic, and religious diversity. The emphasized main values in democratic education are equality and tolerance. Whereas in Islamic education, the values of transcendence taught in the curriculum must be practiced in daily life in order to achieve the pious charity conference. The challenges of globalization that have penetrated into the world of education have become a driving force for inclusive and sustainable educational innovation.This study is expected to provide contributions for academician, education practical, and teacher in Indonesia as an actualization of Islamic education and democratic education to confront globalization challenges in Indonesia. Keywords: democratic education, Islamic education, and globalization challenges. Abstrak Penelitian ini bertujuan untuk mengeksplorasi paradigma pendidikan Islam, pendidikan demokratis untuk menghadapi tantangan globalisasi di Indonesia. Metode penelitian ini adalah pendekatan kualitatif dengan jenis studi literatur. Paradigmatically, pendidikan demokratis adalah proses untuk mengembangkan semua potensi manusia yang menghargai pluralitas dan heterogenitas sebagai konsekuensi dari keragaman budaya, etnis, etnis, dan agama. Nilai-nilai utama yang ditekankan dalam pendidikan demokratis adalah kesetaraan dan toleransi. Sedangkan dalam pendidikan Islam, nilai-nilai transendensi yang diajarkan dalam kurikulum harus dipraktikkan dalam kehidupan sehari-hari untuk mencapai konferensi amal saleh. Tantangan globalisasi yang telah merambah ke dunia pendidikan telah menjadi kekuatan pendorong bagi inovasi pendidikan yang inklusif dan berkelanjutan. Studi ini diharapkan dapat memberikan kontribusi bagi akademisi, praktik pendidikan, dan guru di Indonesia sebagai aktualisasi pendidikan Islam dan pendidikan demokrasi untuk menghadapi tantangan globalisasi di Indonesia. Kata kunci: pendidikan demokrasi, pendidikan Islam, dan tantangan globalisasi.

Rabbani Education: Basic Concepts, Design and Implications of Rabbani Education Learning

Rabbani education is a basic concept to overcome various problems in human life. This concept is understood as a process that actively develops human potentials through the process of purification, instilling and incarnation into a generation of rabbani. From this understanding, there are three core processes of rabbani education, namely the process of purification, instilling, and incarnation. The design of rabbani education learning is centered within Al-Qur'an Surah Al-Alaq verses 1-5. This surah is the first revelation revealed to the Prophet Muhammad. Not only this revelation signifies that the prophet as an Apostle or messenger, but also as a student who was educated by God and became an educator for all humanity. This first revelation contains the core theory of learning design. Therefore, the basic concept and design of rabbani education learning has several implications that can be actualized in the context of Islamic education in this century, namely: 1) rabbani education empties and ends at the peak of a life mission, which is divinity or monotheism; and 2) rabbani education that had been through by the Prophet Muhammad is a reflection of the ideality of an Islamic education process.