SEDULANG SETUDUNG

This paper explains the Sedulang Setudung Tradition in Gelebak Dalam Village, Rambutan District, Banyuasin Regency, South Sumatera Province. This tradition is still being preserved by the Gelebak Dalam community in the midst of the modernization era. Given the importance of values ?? contained in Sedulang Setudung tradition, the term "Sedulang Setudung" becomes the motto of Banyuasin district which was formed based on Law number 6 of 2002. This was qualitative research. The data were collected by conducting a literature study, having observation and interviews. The research was done in 2019. The informants included government officials, cultural observers, and religious figures. The data obtained were presented in a descriptive analysis. The findings of this study indicated that the Sedulang Setudung tradition carried out in the village mosque is a development of the alms tradition and the act of togetherness of the people in Gelebak Dalam Village. The Sedulang Setudung tradition is carried out in order to celebrate holidays and commemorate religious holidays.

NILAI - NILAI PSIKOLOGI PENDIDIKAN DALAM SEJARAH HIDUP BUYA HAMKA

The presence of a figure always has implications for changes in society. His life journey became a reference and inspiration. One of them is Buya Hamka. Known as a figure who has an authoritative mastery of knowledge in various scientific disciplines. One of them, in the field of educational psychology. The author discusses several of Buya Hamka's autobiographical books which aim to see the philosophical-ethological contribution and its relevance in the field of educational psychology. This research is categorized into qualitative research, the type of research library research, with its epistemological focus point on literature study. The results showed that there are philosophical-epistemological values ??in the study of educational psychology based on Buya Hamka's life journey, such as honesty, intelligence, tenacity, consistency, forgiveness, and egalitarian spirit, which are very functional and relevant to current education.

MENGIDENTIFIKASI PERJUANGAN RAHMAH EL-YUNUSIAH DALAM BIDANG PENDIDIKAN PEREMPUAN DI MINANGKABAU DAN PEGARUHNYA DI DINIYYAH PUTRI PADANG PANJANG SAMPAI SEKARANG

The main issue of this problem is Rahmah El Yunusiah's struggle in preparing Diniyyah Putri and her influence until now. The purpose of this study was to analyze the role of Rahmah Elyunusiah in women's education in Minangkabau and her role in managing Diniyyah Putri. The method used is the library research method with a study approach with the domain of analysis. With Rahmah el Yunusiah's findings, she succeeded in changing the community's perspective on the importance of women's education, and it was designed for a special school for girls (Diniyyah Putri). The educational thoughts expressed in Diniyyah Putri are still alive and well and are constantly changing and adapting to their times.

THE OTTOMAN EMPIRE RELATIONS WITH THE NUSANTARA (SPICE ISLANDS)

I feel the need to divide that into two categories; formal relationships and informal relationships. In this case, formal relations are based on politics and military, that is, relationships that were built in the 16th century. The farther away the year, the more cryptic the sources will be. But since the 1530s, Acehnese envoys began to appear in Istanbul, and they were involved in Aceh-Ottoman cooperation. They came to ask for military assistance to fight Portuguese colonialism in the region. By conducting literature study, verification, and interpretation, the author returns to the description of a brief history through the sources written when the Ottoman Turks were still standing. In Muhamad Farid Beik's work, which tells the Ottoman Turkish Government sent a complete fleet to the Archipelago complete with the crew and others. This means that formal relations were established before 1530 AD. After that, there had been diplomatic and military relations between the two sultanates. Turkish cannons that were brought to Aceh are still in the Dutch museum. The relationship between the Ottoman Turks and the Nusantara was not only based on benefit but also based on panic Islamism in facing the same enemy, namely the Portuguese colonialists. When Indonesia faced the Dutch, the Ottoman Turks still provided informal assistance through volunteers due to Western pressure, mainly the British.

KEBANGKITAN ISLAM MINANGKABAU

This article will discuss the Islamic revival in the perspective of the conflict anotomy and the unchanging political identity of Minangkabau. The study is based on the fact that continuity and change in the transformation and model of Islamization of the Minangkabau society until the early 20th century - are never separated from conflict. He is still driven and controlled by the scholars. In realizing the mission of Islamization itself, in certain matters it has remained relatively influenced by Middle Eastern intellectual thinkers. Ulama are polarized to two poles; the first pole, those who maintain various traditions in society in order to maintain the establishment, namely the Old People. The second pole is the ulama who want to make changes to what already exists and applies in society, to something they consider and believe to be true, namely the Youth. To analyze this, the research method used in this study is library research, using content analysis. By using a variety of literature (literature), in the form of books, notes, and research reports from previous studies, this study will describe in more detail about the themes discussed. In this study, the anatomy of conflict in the Islamic revivalis in the Minangkabau society is seen from three main elements: conflict structure, conflict actors, and conflict dynamics. The Islamic revival of Minangkabau that has occurred in its long history can be divided into two categories, revival in the form of purity (reformism) and the awakening of Islam in the form of renewal (modernization). The conflict in the Islamic revival within the framework of Minangkabau cultural identity is based on the socio-psychological conditions in which the Minangkabau people are always in turmoil because in it the philosophical teachings are "alam takambang menjadi guru", basabab bakarono, bakarano bakajadian.”

PERKEMBANGAN MADRASAH NIZAMIYAH (ANALISIS TERHADAP LEMBAGA DAN KURIKULUM PENDIDIKAN ISLAM

In this research study, the authors describe the existence of educational institutions (madrasah Nizamiyah) and educational curricula in the Nizam Al-Mulk era. Nizam Al-Mulk with several of his madrasas had built a network of higher education institutions in his time, and he was the first to be able to do so. Even so, the Nizamiyah madrasa is not the first madrasa in the history of Islamic education. Because there have been many madrasas before the Nizam Al-Mulk era. The Nizamiyah madrasah learning system applies a classical learning system, in which a teacher stands in front of the classroom presenting lecture material. While the students sat and listened on the bench provided, then continued with dialogue (questions and answers) between the teacher and students. Furthermore, the madrasa curriculum in the Nizam Al-Mulk era was centered on the Qur'an, which included reading, memorizing and writing, Arabic literature, the history of the prophet Muhammad SAW, and counting, with an emphasis on the Shafi'i school and the Asy 'theological system. ariyah. Philosophy itself is not included as part of the curriculum at this time.

HUBUNGAN AGAMA DAN PEKERJAAN SEBAGAI PSK DI KEMBANG KUNING SURABAYA

Commercial Sex Work is work that is prohibited by religion but is lawful for those who undergo this work. The woman who works as a commercial sex worker is considered a social disease in the community. In addition to religious factors that are forbidden, economic factors become the cause due to the increasing daily needs. These factors are the cause of someone doing this job. This research uses a descriptive qualitative method using the phenomenology of Alfred Schutz. Data collection techniques in this study using observation, interviews, and documentation. Data analysis techniques using data reduction, data presentation, and drawing conclusions. The results of this study are that someone who works as a prostitute is not only prohibited by religion but the economic factors that cause him to do this work

PERAN STRATEGIS PITI SUMATERA BARAT

Indonesia merilis perbedaan istilah-istilah tersebut, yaitu Cina, China, Tionghoa dan Tiongkok. Cina adalah sebutan untuk orang yang berwarga negara Cina yang setara dengan orang Jepang, Malaysia, Singapura, Taiwan, dan Indonesia yang berarti warga negara asing. Kemudian China (dengan tambahan ‘h’) adalah penulisan resmi oleh Kedutaan Republik Rakyat Cina yang merujuk pada negara Republik Rakyat China (RRC) dalam bahasa Indonesia. Istilah Tionghoa adalah sebutan untuk orang-orang keturunan Cina di Indonesia yang sepadan dengan orang Jawa, Sunda, Madura, Batak, dan lain-lain. Sedangkan Tiongkok adalah penyebutan negara China untuk Indo-nesia. Dalam kaitan ini Presiden SBY pada 14 Maret 2014 mengubah istilah China dengan sebutan Tionghoa. Pencabutan surat edaran itu berdasarkan Keppres Nomor 12 Tahun 2014 yang ditandatanganinya. Sejarah tentang Muslim Tonghoa di Sumatera Barat tidak dapat dipisahkan dari sejarah masuknya agama Islam ke wilayah Nusantara, Muslim Tionghoa merupakan salah satu komunitas masyarakat yang berada di Indonesia yang berasal dari Tionghoa. Sebutan Tionghoa merujuk kepada identitas masyarakat yang berasal dari kawasan Tiongkok. Teori lain tentang keberadaan China di Padang adalah berasal dari Pariaman. Menurut Ernawati, dalam buku Asap Hio di Ranah Minang, bahwa komunitas Tionghoa di Sumatera Barat sudah berada di Pariaman sejak abad XII Masehi. Saat Aceh masuk ke Pariaman, kawasan ini menjadi surga bagi kaum pedagang di zaman itu.

SEJARAH MELANGUN SUKU ANAK DALAM DESA MENTAWAK KECAMATAN NALO TANTAN KEBUPATEN MERANGIN

Tulisan ini bertujuan untuk menjelaskan bagaimana sejarah kehidupan melangun salah satu kelompok Suku Anak Dalam hingga menetap di Desa Mentawak Kecamatan Nalo Tantan, Kabupaten Merangin, Provinsi Jambi pada tahun 2011. Istilah melangun sendiri berasal dari nama adat istiadat Suku Anak Dalam, melangun didefenisikan sebagai kegiatan perpindahan tempat pemukiman kelompok Suku Anak Dalam dari suatu tempat ke tempat yang lain dengan alasan tertentu serta waktu perpindahan dan menetap sesuai mengikuti situasi dan kondisi kehidupan yang dihadapi kelompok tersebut selama kegiatan berlangsung. Hasil penelitian menunjukkan bahwa kelompok Suku Anak Dalam Desa Mentawak berasal dari Minangkabau, dengan kemiripan corak adat kebudayaan mereka, dekatnya dialek bahasa mereka yang merupakan dialek bahasa Melayu Minang, serta kesamaan mereka dalam sistem kekeluargaan yang dianut dimana Suku Anak Dalam menganut sistem matrilineal (garis keturunan dari ibu). Selain itu, berdasarkan hasil wawancara dengan tetua kelompok Suku Anak Dalam Desa Mentawak sekaligus mantan tumenggung (kepala suku) mereka yakni Kitab, beliau menerangkan bahwa mereka adalah masyarakat yang melarikan diri dari konflik paderi dan penjajahan Belanda di Minangkabau. Mereka terus berpindah-pindah hingga akhirnya kelompok ini menetap di Desa Mentawak pada tahun 2011.

KONTENPLASI MASYARAKAT MUSLIM MELAYU PALEMBANG DALAM TANTANGAN EKONOMI GLOBAL

Along with the fast flow of change and the strong acculturation process of Palembang Malay Muslim community, Malay culture is like a ship that sails in the middle of a storm. This is based on the fact that our development places too much emphasis on material aspects that have given birth to an imbalance in the behavior patterns of the Palembang Malay Muslim community, which has increasingly been eroded by economic globalization. Excessive material competition has produced anomicous societies. The embodiment of the way the Palembang Malays behave is also reflected in their work ethic which can be roughly seen from the social structure and norms of the community. The purpose of this study is to determine the extent to which the global economy has the potential to obscure the Malay identity and the pure Muslim identity. The qualitative approach was chosen using the method of field research carried out in an effort to understand the symptoms in such a way as a phenomenon that is not external expressed through their views. The results of this study found the fact that enthusiasm and work ethic were actually not reflected in most Palembang Malay Muslim communities. Malay and Islamic relations actually obscure the role and competitiveness of the community in the practice of social relations and in earning a living. Religion is still considered as an element of local culture which is concentrated in the form of traditional customary behavior, not as a foothold, direction and way of life. Indeed religion serves to encourage humans to get involved in economic roles and behavior, because religion can reduce anxiety and fear not too found in this study. Where the aftereffect of this condition arises a generation that is deprived of values, a generation that is fragile from the spiritual aspect, easily influenced, not easily cared for and loses its cultural footing.