Implementasi pendekatan problem posing untuk meningkatkan prestasi belajar Fisika dan keterampilan berpikir siswa

Penelitian ini bertujuan untuk mengetahui apakah prestasi belajar dan thinking skill (kemampuan berpikir) siswa dengan pembelajaran menggunakan pendekatan problem posing lebih tinggi daripada pembelajaran konvensional menggunakan metode ceramah. Penelitian ini merupakan penelitian quasi experimentation dengan rancangan randomized posttest control group design. Sampel penelitian terdiri atas siswa kelas XI IPA 1 yang berjumlah 42 siswa sebagai kelas kontrol dan XI IPA 3 yang berjumlah 41 siswa sebagai kelas eksperimen. Hasil penelitian ini membuktikan bahwa pembelajaran fisika dengan pendekatan problem posing dapat meningkatkan prestasi belajar dan thinking skill siswa. Prestasi belajar fisika dan kemampuan berpikir siswa dengan pembelajaran menggunakan pendekatan problem posing lebih tinggi daripada siswa dengan pembelajaran konvensional menggunakan metode ceramah. Siswa kelas sampel dengan pembelajaran menggunakan pendekatan problem posing memiliki rata-rata prestasi belajar 87,4 dan presentase kemampuan berpikir 75% sedangkan siswa kelas sampel dengan pembelajaran konvensional menggunakan metose ceramah rata-rata prestasi belajar 76,3 dan persentase kemampuan berpikir 60%. This study aims to determine whether students' learning and thinking skills (thinking ability) with learning use a problem posing approach higher than conventional learning using the lecture method. This study was a quasi-experimentation study with a randomized posttest control group design. The study sample consisted of students of class XI IPA 1, amounting to 42 students as the control class and XI IPA 3, amounting to 41 students as the experimental class. The results of this study prove that physics learning with a problem posing approach can improve student achievement and thinking skills. Physics learning achievement and students' thinking ability with learning use a problem posing approach higher than students with conventional learning using the lecture method. Sample class students with learning using the problem posing approach have an average learning achievement of 87.4 and a percentage of thinking skills of 75% while students in the sample class with conventional learning use lecture method average learning achievement 76.3 and the percentage of thinking ability 60%.

The use of Webquest in blended EFL learning in Indonesia to improve students’ speaking skills

This study aimed to investigate the implementation of Webquest in a blended EFL (English as Foreign Language) learning context and the students’ speaking skills improvement dealing with it. A number of 21 students were involved in the classroom action research designed. This classroom action research focused on two pedagogical issues of the methodology as well as the students’ improvement of their speaking skills. The lesson plan including the test instruments was prepared in line with the proposed teaching model. To begin, the observation supported with field notes was executed to describe the teaching and learning process. We played the role of passive participant in this period. Subsequently, the students’ speaking skills were evaluated through oral test in which the results of pre-cycle test as well as after-cycles were analyzed using t-test. We found that there was a significant improvement on the students’ speaking skills in term of pronunciation, intonation, fluency, grammar and vocabulary within two cycles of action research. Thus, the implementation of Webquest as media in blended learning was successful to improve the students’ speaking skills.

Spirit Islam dalam teknologi pendidikan di era revolusi industri 4.0

Tulisan ini bertujuan untuk menggali konsep spirit Islam dalam Teknologi Pendidikan di Era revolusi Industri 4.0. Melalui studi pustaka dan analisis deskriptif, kajian ini menghasilkan gagasan, bahwa: 1) Spirit Islam dalam teknologi pendidikan muncul akibat adanya kekhawatiran teknologi pendidikan yang dikembangkan akan tercemar dengan pendidikan yang diajarkan oleh bangsa Barat seperti paham sekulerisme, materialisme, liberalisme, kapitalisme, dan paham-paham yang bertentangan dengan ajaran Islam lainnya. Penyimpangan paham-paham tersebut dalam Islam dialihkan agar pendidikan seyogyanya mampu meningkatkan potensi diri peserta didik. 2) Islam merespon kepada masyarakat agar dalam bertindak dan berfikir selalu berbasis pada pengetahuan, dari masyarakat industri menjadi masyarakat pasca-industri, dan dari masyarakat pasca-industri menjadi masyarakat pembelajaran abadi. 3) Islam berperan mengisi nilai tentang metode atau cara bagaimana teknologi pendidikan dapat berlangsung dengan baik, Islam menjadi standarisasi ilmu pengetahuan dengan mengintegrasikan ilmu umum dan agama, karena Islam berdasarkan pada pemilik segala ilmu yang ilmu-Nya mencakup segala sesuatu. 4) Landasaran kebenaran teknologi pendidikan dibangun berdasarkan nilai-nilai rukun iman dan Islam. This paper aims to explore the concept of the spirit of Islam in Educational Technology in the Era of Industrial Revolution 4.0. Through literature studies and descriptive analysis, this study produced the idea that: 1) Islamic spirit in educational technology arose due to concerns that educational technology developed would be tainted with education taught by Western nations such as secularism, materialism, liberalism, capitalism and understanding ideas that conflict with other Islamic teachings. Deviations of these ideologies in Islam are diverted so that education should be able to increase the potential of students. 2) Islam responds to society so that in acting and thinking is always based on knowledge, from industrial societies to post-industrial societies, and from post-industrial societies to eternal learning societies. 3) Islam has a role to fill the value of the method or method of how educational technology can take place well, Islam becomes a standardization of science by integrating general science and religion, because Islam is based on the owner of all knowledge whose knowledge includes everything. 4) The objective of the truth of educational technology is based on the values of the pillars of faith and Islam.

Analisis dimensi kebutuhan pra implementasi e-learning untuk meningkatkan mutu layanan pendidikan kampus di era revolusi industri 4.0

Era revolusi industri 4.0 adalah era cyber physical. Secara fundamental, era ini menuntut perubahan akan cara pandang, cara kerja, dan conceptual framework baru bagi dunia pendidikan dalam upaya menghasilkan output generasi bangsa yang lebih kompetitif di dunia global. Pemanfaatan e-learning sudah sangat populer di seluruh dunia. Berbagai penelitian memberikan gambaran bahwa e-learning memberikan dampak positif dalam upaya pelayanan terbaik di dunia pendidikan. Namun, Implementasi e-learning membutuhkan keyakinan semua pihak bahwasanya e-learning mempunyai kekuatan untuk meningkatkan lingkungan belajar yang menguntungkan bagi mahasiswa, selain penguasaan dan kematangan konsep serta ketepatan dalam memilih strategi maupun evaluasi. Untuk dapat mengambil keuntungan yang ditawarkan e-learning dan sekaligus meminimalisir kegagalan, maka sangat dibutuhkan analisis dimensi kebutuhan mulai dari dimensi SDM, organisasi, lingkungan, teknologi, dan content. Penelitian ini memberikan gambaran dimensi kebutuhan implementasi e-learning menggunakan sebuah framework sehingga dapat dijadikan rujukan proses pra implementasi e-learning.

Terminology of Indonesia Islamic Education in plurality discourse

This study aims to explore the attitudes of the academic community of the Faculty of Tarbiyah and Science Teachers (FTIK) of the State Islamic Institute (IAIN) Salatiga against the use of Islamic education terminology in Indonesia, so as to know the views of respondents about Islam is single or plural. This research uses quantitative descriptive research type. The population of this study are students of the third semester and the fifth semester at FTIK IAIN Salatiga as many as 1763 respondents. Researcher took 355 samples of respondents with cluster random sampling technique. Data collection use questionnaire method. Data were analyzed with descriptive statistics. The data that has been collected then followed the stages of description, reduction, selection, discussion, analysis and conclusions. This research concluded that the majority of the academic community of IAIN Salatiga were disagree with the terminology of Islamic education of Indonesia. They are more amenable to use the term Islamic education in Indonesia. This shows that the academic community of the FTIK IAIN Salatiga views that Islam as single rather than plural. The study also found that respondents who have more understanding about the conception of Islamic education who reject the terminology of Islamic education in Indonesia are greater than those who have less understanding of the conception of Islamic education. Therefore, it is suspected that there is a negative correlation between the level of understanding of the concept of Islamic education with plurality attitude.

ICONIS Book Two

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Cover & Preliminary Pages

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Book One

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

Fenomena hamil di luar nikah di kalangan remaja ditinjau dalam perspektif pendidikan Islam

Mencuatnya fenomena hamil pranikah di kalangan remaja yang tidak segera ditangani akan menimbulkan konflik antar individu dan masyarakat. Oleh karena itu, diperlukan pendekatan Islami sebagai pisau analisisnya. Penelitian kualitatif dengan jenis studi kasus ini menggunakan pengumpulan data melalui observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukan bahwa: 1) Fenomena hamil pranikah yang terjadi pada remaja di Kecamatan Jambu disebabkan oleh 3 faktor, yaitu: a) faktor perilaku: perilaku berpacaran yang terlalu bebas dan rasa penasaran terhadap hubungan seksual. b) faktor keluarga: perceraian, kurangnya perhatian orang tua terhadap anak, keluarga broken home, kondisi orang tua yang permisivisme dan jauh dari pendidikan Islam. c) faktor lingkungan: lingkungan pergaulan bebas, peluang yang mendukung untuk melakukan hubungan seksual. 2) Kondisi kehidupan remaja hamil pranikah, yaitu: a) lebih banyak bertanggung jawab. b) kebutuhan ekonomi masih dicukupi oleh orang tua. c) sebagian besar suaminya bekerja. d) kurang memahami nilai-nilai Islami sehingga hubungan setelah menikah ada yang harmonis dan bercerai. 3) Alasan remaja hamil pranikah, yaitu: a) orang tua tidak setuju. b) dicekoki minuman keras. c) rasa cinta terhadap pasangan. d) suka sama suka dan berniat melakukan hubungan seksual. e) ada kesempatan. 4) Islam memberi solusi tentang kasus ini melalui pernikahan.

Pendidikan karakter peduli lingkungan (studi kasus di sekolah menengah Assalihiyah, Thailand)

Kerusakan lingkungan hidup yang terjadi adalah karena ulah tangan manusia itu sendiri yaitu kurangnya rasa peduli lingkungan yang dimiliki. Oleh karenanya, nilai-nilai budaya peduli lingkungan ini akan lebih baik jika ditanamkan sejak dini pada peserta didik. Penelitian ini bertujuan untuk mengetahui pendidikan karakter peduli lingkungan di Sekolah Menengah Assalihiyah Thungphla, Khokpho, Pattani, Thailand Selatan beserta faktor-faktor yang menjadi penunjang dan penghambat dalam penanaman karakter peduli lingkungan pada siswa. Jenis penelitian ini adalah penelitian lapangan (field research) dan bersifat deskriptif kualitatif. Pengumpulan data dalam penelitian ini melalui wawancara, observasi, dan dokumentasi. Hasil penelitian menunjukkan bahwa pertama, pelaksanaan pendidikan karakter peduli lingkungan di Sekolah Menengah Assalihiyah dititikberatkan pada masalah menjaga kebersihan lingkungan yang berdasarkan hadits Rasulullah Saw. yaitu kebersihan merupakan bagian dari iman. Penanaman karakter peduli lingkungan ini termasuk realisasi program Green Environment seperti yang berlaku di negara Indonesia. Pendidikan karakter peduli lingkungan diberikan dengan berbagai model salah satunya keteladanan. Kedua, faktor penunjang pendidikan karakter peduli lingkungan di sini adalah kebiasaan siswa di rumah yang rajin dan peran serta guru. Sedangkan faktor penghambatnya adalah sifat malas siswa dan kondisi luar masyarakat yang berbeda. The environmental damage that occurs is because of the human hands themselves, namely the lack of a sense of care for the environment they have. Therefore, cultural values that care about the environment will be better if they are instilled early on in the students. This study aims to find out the environmentally caring character education in Assalihiyah Thungphla Middle School, Khokpho, Pattani, Southern Thailand along with the factors that are supporting and inhibiting the cultivation of environmental caring characters in students. This type of research is field research and is qualitative descriptive. Data of this study were collected through interviews, observation, and documentation. The results showed that the implementation of character education in Assalihiyah Middle School was focused on the problem of maintaining environmental cleanliness. The cultivation of character caring for the environment includes the realization of the Green Environment program as applicable in Indonesia. Environmental care character education is provided with various models, one of which is exemplary. The supporting factors for character education in the environment here are the habit of diligent home students and the participation of teachers, while the inhibiting factor is the laziness of students and different conditions outside the community.