This article explain aboute the persuasive communication on instruction. Persuasive communication is an effective communication technique in education, because by using these communication techniques students are able to do something that they are desired by a teacher without feeling any burden and fear. The learning process is actually the activity of communication and social interactions between teachers and students in order to deliver the knowledge face to face either in small groups and large groups. In learning activities, there is teaching techniques so that the learning objectives are able to be achieved. The activity of persuasive communication in education is a communication that orients to students' psychological in order to raise the awareness to learn for their future and the Indonesian's drem. The teacher should broad themselves with the theories of persuasive communication to make them effective communicator. The communication and education are not much difference. The differences are just the purpose of communication and education. From the effects' point of view, the goal of communication is general while the goal of education is specific. The purpose of education is specific; to raise the knowledge of someone about something until that person is able to master it while the purpose of communication is to change the attitudes and opinions.
In the last decade, along with the huge social media, religious piety among national celebrities has increased dramatically. This trend is characterized by the emergence of a number of artists with traditional Islamic-Salafi fashion community. Trousers above the ankle, bushy beards, thin mustaches, women's veils and the common term of akhi and ukhti, as well as many other anomalies. Salafi da’wa is, on the one hand, a condensed way of da’wa (not much by fiqh logic). His opinions concentrated more on the actual understanding of the Quran and the Sunnah. But, on the other hand, a lot of artists who are typically middle-class, educated and rationalist suit the community. This article seeks to address the question of why the phenomenon of religious piety of artists is more in line with the trend of the Salafi communities? Phenomenological descriptive methodology is the analysis tool used. To address the above question, the author presents the paradigm of Benford and Snow da’wa. The results of this study reveal that the Salaf da’wa was able to frame its da'wah concepts in accordance with reason, Islamic, modern standards, and to respond to the demands of the Ummah in such a way that many artists followed.
This article aims to reveal the role of Nahdlatul Ulama culture boarding schools in instilling plurality and multicultural values in their education system. The focus of his research was conducted on two pesantren. Pesantren Salafiyah Syafiiyah and Pesantren Sirojut Tholibin Gorontalo. The research method used is qualitative with a phenomenological approach. The data collection is done by interviewing the leaders of the pesantren and related parties. The information obtained is then reviewed and adjusted to data from observations and documentation. In this study the authors use educational theories about in, at and beyond the wall. Through the concept of education in the wall, the pesantren emphasizes lessons only on the religion it adheres to tafaqquh fi al-din without conducting dialogue on other religions. Meanwhile, through the concept at the wall, the pesantren does not only try to understand the religion it adopts, but also other religions. Meanwhile, the concept of beyond the wall pesantren requires not only understanding, but also living together in communities of different religions. Based on the results of the study concluded thatthe Pesantren Salafiyah-Syafiiyah and the Pesantren Sirojut Tholibin have been shown to have a significant role in establishing multicultural-pluralist values in accordance with the basic principles of the Nahdlatul Ulama-an. Basic principles such as Ukhuwah Wathaniyah (Brotherhood on the basis of equality of nationality / nationalism), Ukhuwah Insaniyyah (Brotherhood on the basis of humanity), to the attitudes of al-Ikhlas (sincerity), al-Adalah (justice), al-Tawassut (moderation), al-Tawazzun (balance), al-Tasamuh (tolerance) manifested in pesantrenan activities.
An electric car is a car that is driven by a DC motor using energy stored in the battery. The use of electric cars is considered more effective in addition to not causing air pollution and a simpler engine construction and as an alternative means of transportation. The frame/chassis is the main part of the car that functions to support other components such as the engine, battery, steering system, braking system, driver's seat and other vehicle equipment, and also as a vibration damper if the vehicle runs on various types of road surfaces and various modes of motion. From the vehicle, the frame used is a ladder frame which has a simpler and stronger structure. This study aims to design and manufacture the frame of an electric car and analyze the load received and the maximum load that the frame can withstand. This research begins with the design of the frame, then the assembly of the frame will be carried out then data will be collected on the frame which will then be processed to determine the load received by the frame and analyze the value of the welding stress on the frame.
Al-Khairaat is an Islamic Boarding School founded by a charismatic cleric of Hadramaut descent, Sayyid Idrus bin SÄlim Al-Jufrie in Palu, Central Sulawesi. Since its establishment in 1930, more than 500 branches of Al-Khairaat schools have spread in the central, northern, southeast, and western parts of Sulawesi Island to Gorontalo area. The development of Al-Khairaat became interesting because the school curriculum represents a pattern of HadrÄmÄ« tradition offered in society (ahwal). Besides, the charismatic dominance of Sayyid Idrus bin SÄlim Al-Jufrie as a descendant of the Prophet became an appeal in gaining public trust in Al-Khairaat. This research aimed to analyze the extent of how the HadrÄmÄ« tradition applied and the influence of Sayyid Idrus Bin SÄlim Al-Jufrie as a descendant of the Prophet to develop Al-Khairaat boarding school. The field research was carried out using an ethnographic method. The research results showed that the tradition of HadrÄmÄ« in the form of wirid, dhikr, and shalawat had become an appeal. It conforms to the social conditions of Gorontalo people, who appear to be traditionalists in the practice of religion and some of their people are similar to the rituals of urban sufism. In addition, people who want their children to become proficient in religion often claim that Al-Khairaat can deliver these values. As for the dominance of habÄib, it is more noticeable in culture, social, and symbol in the context of a high appreciation of it in society's social stratification and even things considered non-scientific.
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