STUDI KOMPARASI: MANAJEMEN PENGEMBANGAN BUDAYA RELIGIUS DI SMA NEGERI 5 YOGYAKARTA DAN MAN 1 YOGYAKARTA

This research aims at identifying the management of planning, implementation, result and follow-ups, and aspects of religious culture development. This research used a qualitative approach and the data were compiled through observation, interview, and documentation. Further, a validity test was done through triangulation of the source, technique, and time. The data analysis was done through the process of reduction, data presentation, and conclusion. Based on the research conducted, the results showed that: When compared, the management aspects of planning implementation, result and the follow-ups, and other influencing factors towards the religious development management at both schools are different. In terms of the planning, both schools’ plans are different. In terms of implementation, and results and follow-ups, they share similarities. Whilst in terms of the influencing factors, they have differences.

The Role of Dayah Salafiyah in the Development of Religious Culture in Langsa

Dayah sustainably transmits religious, intellectual, and spiritual traditions (Islamic Boarding Schools). Several Dayah Salafiyah in Langsa City, for example, are also involved in implementing and developing strategies for the cultivation of such religious cultures. To conduct a deeper examination, this phenomenological study examined the involvement, implementation, and strategies used in those Dayahs. Observations were used to collect data. Meanwhile, the data were organized using Miles and Huberman's qualitative data analysis framework. The findings indicated that religious activities based on religious culture at the Dayah Salafiyah in Langsa City were always developed in collaboration with the dayah's leaders, teungku dayah, santri, and community. To begin, the dayah's leader serves as a facilitator, motivator, and mediator in the students' and community's religious activities and a controller of the dayah's activities. Additionally, it is critical to remember that the most fundamental form of salafiyah dayah implementation promotes good behaviour. To ensure that the religious culture development program is carried out as planned, salafiyah education incorporates religious culture into all aspects of its operations. This strategy for religious culture development is carried out by establishing policies, habituation, and student awareness, exemplary behaviour, discipline, and civilization. The dayah's leaders have absolute authority to monitor and evaluate all efforts made by teachers and students to foster a strong religious culture in the school.

Faith Culture of Thanh Hoa Coast Residents (A Study in Vietnam)

Thanh Hoa has a coastline of 102km, passing through districts from Nga Son, Hau Loc, Hoang Hoa, Sam Son, Quang Xuong to Nghi Son. Along the coast are the mouths of Hoat river, Ma river, Yen river, Lach Truong, Cu Nham, Lach Bang,... creating a long and relatively large coastal area. This is also a long-standing residence, labor, and production area of Thanh people. The desire to reach out to sea and the struggles to protect maritime sovereignty against foreign invaders have created a typical religious culture of the people in the coastal areas of Thanh - that is "marine culture"

From the History of the Reign of Solomon I in Imereti (1766-1768)

All known official appeals from Imereti to the Russian court in the 18th century were made under strict secrecy from the Ottoman Empire, and the embassies were either headed by clergy or representatives of the clergy were always part of the embassies. The principle of forming the composition of the embassy clearly indicates that the clergy of Imereti, as well as Kartli-Kakheti, was directly involved in political issues, and the ambassadors were supporters of the current rulers or kings. The clergy served as a living proof of Imereti’s commitment to the Christian world, despite Ottoman rule, oppression and the decline of religious culture. However, during the period we are considering, the first appeal of Solomon I to Russia for support (1766), he attracts only a representative from the Imeretian princes. The organization of the message was entrusted to Prince Kaihosro Tsereteli. Then the connection with Kizlyar was secretly maintained through the hegumen of the Ossetian spiritual commission Gregory, who already in 1768 was instructed to deliver a response message from Russia to Solomon, on condition that the secrecy of the owner’s correspondence with Russia be kept. The Imeretian and Abkhaz Catholicos Vissarion, acting at that time, cannot participate in this secret case, due to opposition to the king of the Rachinsky Eristovs, other persons from the Georgian clergy are not involved by Solomon either. Solomon’s non-representative appeal to Russia can only be associated with his position ol an exile and his inability to form the composition of the embassy, which is assigned to the tsar. Instead, we see that King Solomon is sending a single “messenger” with an important message from the princes of Tsereteli. Based on a comparison of the known historical facts of the reign of Solomon I in Imereti and the information presented in the document under consideration, the conditions and reasons that led Solomon in 1766 to a written appeal to Russia about the possibility of granting him political asylum are clarified.

Pengembangan Desa Wisata Taro berbasis digital marketing sosial media

Taro Village is one of the tourism villages that has the oldest history in Bali. This Taro Tourism Village is an old village in Bali that is rich in stories and cultural relics of the past. The existence of this village is closely related to the visit of a sacred person in the past from East Java to Bali around the 8th century. This Taro Tourism Village has green and beautiful nature. The cool air and the trees make the atmosphere shady. As well as residents' houses with the characteristics of traditional Balinese houses. Besides enjoying the natural atmosphere, the tourist village of Taro also has many cultural values that can be an interesting source of knowledge for visitors to the tourist village. However, along with the development of the times, the Taro Tourism Village began to experience a setback because of the many other tourist attractions that offered new "experiences" for tourists. so it requires the need for new packaging of tourism activities while still using religious culture and beautiful nature as the main components.

Study of religious traditions as a factor in ensuring the secular nature of culture and education

This paper examines the dialogue and mutual influence of secular and religious culture in the system of secular education from two points of view: firstly, the influence of teaching knowledge about religion on the implementation of the secular nature of education and, secondly, the impact of the need to comply with state educational standards on the form of presentation of religious culture. The study assumes that religious thinking, culture, lifestyle are not something contrary to everyday rational thinking and scientific character, being in their high forms the carriers of self-discipline and ordering of human life. The long history of the dialogue between religion and science has led to the fact that today religion speaks with science in the same language of scientific concepts, and often religious organizations, paying attention to certain scientific and technical achievements, are a factor in increasing interest in science in the whole society. The processes of the expulsion of religious discourse from the public sphere that took place in the past led to the replacement of the authentic religious tradition, tuned in to dialogue with science, with forms of “low” religiosity, often of an obscurantist, fundamentalist and anti-scientific nature. And the forcible imposition of the «only true» secular ideology ultimately negatively affects the pace of scientific development.

Traditional Romani Christianity vs Pentecostal and neo-Protestant Christianity: A grounded picture of religiosity and spirituality among the Roma in the twenty-first century in Slovakia

Through the example of specific locations settled by the Roma population in Slovakia, the study offers a grounded picture of Romani religiosity and spirituality in the twenty-first century. The author provides a brief overview of the analytical grasping of this phenomenon in the scientific community, as well as remarks on the seemingly neutral analytical terms used for the description of religiosity and spirituality among the Roma, which may contain clichés or be eventually culturally and intellectually colonialist. Based on multi-sited ethnographies in Slovakia, the author elucidates how traditional Romani Christianity is confronted with Pentecostal and neo-Protestant Christianity, which are considered non-traditional within the traditionally Roman Catholic Slovakia. To avoid scientific exotization of Romani religious culture, the author describes the main elements of traditional Romani Christianity based on the emic insights of non-Pentecostal Roma from various localities and through the lenses of the Pentecostal discourse (converts and pastors). She also mentions the fluid and postmodern features of Romani Christianity, which have preserved numerous traditional elements fluidly mixed with post-traditional and ultra-modern forms of spirituality and religiosity.

Kurban in the Context of the Gagauz Orthodox Identity: History and Modernity

In this article, the Kurban rite (animal sacrifice), which occupies an important place in the Gagauz calendar and family rituals, is analyzed through the prism of Orthodox identity. The form and content of various varieties of this rite are considered, as well as its role and significance in the ethnocultural code of the Gagauz people. The author especially dwells on the study of the qurban of the church, in which the elements of Christian-pagan syncretism are clearly manifested. Based on the analysis, it is concluded that over time, the Kurban rite among the Gagauz people acquired the form of a ritual institution and became an important component of Orthodox rituals. The fact that it has survived is not a small merit of the Orthodox clergy. The article provides information that in the second half of the 20th – early 21st centuries. As a result, the ritual acquired a more Christianized form, but, despite this, some of its archaic features continue to be preserved. It is emphasized that in the Gagauz folk-religious culture this form of sacrifice is associated with the Old Testament tradition – the Abrahamic sacrifice, the plot of which is widely represented in the Gagauz song folklore. It is concluded that both the ethnic component of the Gagauz Orthodoxy and their characteristic Balkan cultural and regional identity are clearly expressed in private and general holiday celebrations, of which Kurban is an integral part. In conclusion, it is noted that the Kurban rite continues to remain an important part of the Gagauz Orthodox rituals and identity, being an integral component of their ethnocultural code. This is evidenced by the degree of preservation of this institution of sacrifice and its significance in the religious and folk ideas of the Gagauz people.

Islamic Education of Kyrgyzstan on the Way of Development

The article examines the development of Islamic religious education in the history of the Kyrgyz Republic over the past 30 years. According to the study, religious Islamic education is divided into 3 stages: the first stage — 1991–2000, the second stage — 2000–2006, the third stage — 2006–2010, and the fourth — 2011–2020. The features of the development of Islamic education at each stage are analyzed. In addition, the process of implementation of the concept of “Reform of religious education and religious studies” adopted by the Government of Kyrgyzstan was analyzed. The attempts of the Commission on Religious Affairs of the Kyrgyz Republic and the Spiritual Directorate of Muslims of Kyrgyzstan to include secular subjects in the curricula of madrasahs and institutes were highlighted. For 30 years, the subject “History of Religious Culture” has been introduced in secondary schools on a pilot basis.

MEMBANGUN BUDAYA RELIGIOUS DI SEKOLAH

Building a religious culture is not easy, for school-based educational institutions have various challenges to civilize religion, because it cannot be denied that schools are not intended for certain religious groups, but all religions have the right to continue their education in each school. In line with the above problems, this study aims to reveal how the opportunities and challenges faced by principals in building religious culture. This research method is qualitatively descriptive, research data obtained through observation, interviews and documentation studies. Data sources are principals, teachers and learners who are selected purposively. The results of the study are first, the Implementation of Religious Culture in SMP Negeri 5 Padang has been going well and programmed and there are evaluations carried out, ranging from the implementation of congregational prayers, the habituation of dhuha prayer, Muslim dress, guidance of tahfidz qur'an, kultum Friday, tahsin and tilawah Alqur'an, the implementation of Rohis, and the construction of Tahsin Alqur'an to all teacher councils. Second, challenges and obstacles in building a religious culture certainly exist, but all of them are considered by the principal as whips and become a morale booster to work. Third, while the opportunities owned by the principal to build a religious culture are among the regulations are very important, support from a solid teacher council, support from parents, support from the committee and support from alumni coupled with the availability of budgets. Fourth, different policies and strategies in realizing the program and goals to be achieved. So the Head of State Junior High School 5 Padang approached from heart-to-heart both to the Council of teachers and to all parties.