This study aims to explore the thoughts of Y.B. Mangunwijaya on religiosity and socio-ecological spirituality. By using descriptive-inventive methods and character studies, this research focuses on exploring the ideas of Y.B. Mangunwijaya about religiosity and socio-ecological spirituality rooted in the context of Indonesian society. This study finds an important idea that religiosity is the thrill of every individual in living together in the midst of this universe. Meanwhile, spirituality is the driving force in each individual to work together in developing the quality of life in the midst of a sustainable nature. Religiosity and spirituality are at the core of the experience of religious life. Various groups and local communities of the pluralistic Indonesian society have inherited religiosity and spirituality which includes self-awareness as part of nature sensitivity to various natural problems, competence or skills to maintain the environment and social responsibility to cooperate in developing environmental conservation movements. These four things need to be developed as a point for parties to build unity and cooperation among community members. This idea is a contribution and inspiration to develop the ecoliteracy movement in the community and in the family.
Di tengah berbagai persoalan kerusakan lingkungan yang sangat masif, tanggung jawab untuk merawat lingkungan perlu ditanamkan melalui pendidikan lingkungan hidup sejak usia dini. Tujuan penelitian ini adalah untuk mengeksplorasi pendidikan lingkungan hidup di Taman Kanak-kanak Eksperimental Mangunan. Penelitian ini menggunakan pendekatan kualitatif dengan metode wawancara untuk mengumpulkan data. Kerangka analisis data menggunakan gagasan Y.B. Mangunwijaya tentang teologi pemerdekaan. Hasil penelitian ini menunjukkan bahwa pendidikan lingkungan hidup melalui praktik merawat lingkungan dan membantu orang-orang miskin merupakan merupakan sarana efektif untuk pengembangan anak-anak secara integral sejak usia dini. Hal ini sejalan dengan gagasan Y.B. Mangunwijaya tentang teologi pemerdekaan sebagai gerakan pemekaran diri secara integral. Praktik pembelajaran lingkungan hidup membantu para siswa mengalami relasi kasih persaudaraan dengan sesama, alam, dan Tuhan. Pembelajaran ini mengembangkan karakter peduli, bela rasa dan empati.
Education is one of the forms of the Indonesian Church's apostolate. In the context of Indonesia that fought for its independence, Y.B. Mangunwijaya affirmed the importance of theology of independence as an anthropological foundation of developing a liberating education. By using analytical descriptive method, this research focuses on finding the main ideas of YB. Mangunwijaya about theology of independence as a foundation of education and learning process at school. There are three important things found in this research. First, theology of independence is the right formula that unites Christian values and the struggle for national life. It bases on the movement of Jesus Christ that is inclusive and universal for the sake of a more human life. Second, theology of independence becomes the foundation to develop a child-centered learning to develop or liberate themselves exploratively, creatively and integrally. Third, in order to develop liberating education, teachers who love children and dare to explore with the children for optimal child development are needed. Y.B. Mangunwijaya's thoughts provide a foundation for reconstructing the vision, mission and praxis of Catholic education in Indonesia contextually for a more liberating national life.
Dengan menggunakan pendekatan kualitatif dan metode focus group discussion (FGD), penelitian ini bertujuan untuk memotret persepsi para mahasiswa tentang komunikasi dialogis dengan dosen pembimbing dalam proses penulisan skripsi. Pemikiran Y.B. Mangunwijaya tentang seni berkomunikasi menjadi kerangka analisis terhadap data-data yang ditemukan. Ada tiga poin penting yang ditemukan dalam penelitian ini. Pertama, para mahasiswa melihat bahwa menyelesaikan skripsi merupakan tanggungjawab yang harus dilaksanakan. Kedua, dalam proses penulisan skripsi, para mahasiswa merindukan adanya komunikasi dialogis dengan teman-teman, dosen pembimbing dan pimpinan program studi untuk menyemangati dan menemukan solusi terhadap kesulitan yang dihadapi. Ketiga, komunikasi dialogis intensif selama proses penulisan skripsi merupakan kesempatan untuk menemukan jalan-jalan alternatif dalam mengurai persoalan, menemukan solusi dan saling mengembangkan diri. Dari hasil penelitian dapat disimpulkan bahwa para mahasiswa memiliki semangat dan tanggungjawab untuk menyelesaikan skripsi. Komunikasi dialogis dengan dosen pembimbing, teman-teman dan orangtua sangat membantu untuk menemukan dukungan dan solusi.
A blind and deaf child has a natural power to relate to other people even in situations and conditions of physical limitations. In relating and communicating with a blind and deaf child, teachers and caregivers need to recognize the child's modality. This study aimed to explore the experience of accompanying and educating a blind and deaf child. This qualitative research used an Interpretative Phenomenological Analysis (IPA) approach and a case study using the interview method to collect data. The case studied was the experience of a teacher in accompanying and educating a blind and deaf student at the Helen Keller Special School (SLB G/AB) Helen Keller, Wirobrajan, Yogyakarta. Helen Keller's thoughts on relationships with children with special needs became the framework for analyzing research data. The results of the study showed that blind and deaf children related to other people by using the senses of touch, smell, and taste. These three senses were modalities and bridges for teachers to build relationships with blind and deaf children in the process of learning and to live together. Affective and empathic attention and relationships become the basis for assisting and educating blind and deaf children.
Abstract:The main tasks of the university are implementing learning, research, and community service. In a multicultural and multireligious Asia, the actualization of these tasks requires a dialogue with cultures, religions, and the poor. Today, the university must consider radical movements and fundamentalism that threaten harmony in the society. This paper is focused on opportunities that can be explored to realise the task of the Catholic universities in Yogyakarta in developing dialogue and harmony in Yogyakarta. This task might need a new and effective model of dialogue for a better living together in harmony. By applying a method of documental study and interviews, this study is focused on the exploration of challenges encountered by the Catholic universities in Yogyakarta in developing a community transformative dialogue. There are three main points. First, a description of the meaning of the community transformative dialogue. Second, an exploration of cultural potentials in Yogyakarta for developing community transformative dialogue. Third, a proposal for developing community transformative dialogue. These are 32.3.2016 [248-265] 249 MELINTAS 32.3.2016 three important results of this study. This transformative dialogue is a contextual and cultural dialogue that could be effective and appropriate for the multicultural and multireligious societies. In Yogyakarta, unity and harmony (keselarasan) are the core of the community that is necessary for the development of dialogue towards the well-being of the society. Catholic universities should encourage student activities in the campus and in the society as a praxis of continuous dialogue for a harmonious living together.
John Dewey expresses repeatedly that the significance of democracy is more than political discourse. He invites us to realize that democracy is primarily moral idea that animates a process of living and should be actualized continuously. He underlines that the idea of liberty, equality and fraternity, which is the democratic trinity, is ethical ideal of humanity in which personality is at the centre of reflection. Every human individual is free to actualize its self-realization. His liberty is based on the belief that every human individual has a right to equal opportunity with every other person to develop whatever endowment he has. Then, democracy indicates fraternity as an ethical value, which every human individual is able to actualize his capacities only in actively cooperative relationship with other. Political and social democracy presenting in a real association of life will be effectively sustained if its values of ideal hu-manity becomes an animating force of life. In other words, he envisions that democracy becomes a personal way of life. Keywords: values of democracy, social responsibility, culture of democracy, transformation of life, peaceful life. Absrak: John Dewey menyatakan berulangkali bahwa demokrasi lebih dari sekedar persoalan politik. Ia menunjukkan bahwa demokrasi pertama-tama merupakan sebuah gagasan etis yang menjiwai proses hidup secara terus-menerus. Kebebasan, kesederajatan, dan persaudaraan yang menjadi inti demokrasi merupakan nilai-nilai etis kemanusiaan yang menjadi arah hidup manusia di dalam kehidupan bersama di tengah masyarakat. Setiap individu adalah bebas untuk mewujudkan dirinya. Kebebasannya didasarkan pada keyakinan bahwa setiap individu mempunyai hak dan kesempatan yang sama untuk mengembangkan diri sesuai dengan potensi yang dianugerahkan kepadanya. Persaudaraan merupakan nilai etis yang menegaskan bahwa setiap individu hanya mampu mewujudkan diri di dalam relasi dan kerjasama dengan sesamanya. Ketiga nilai etis tersebut seharusnya menjiwai tata hidup bersama. Dengan kata lain, demokrasi seharusnya menjadi pola hidup setiap pribadi sebagai anggota masyarakat. Kata-kata Kunci: nilai-nilai demokrasi, tanggung jawab sosial, budaya demo-krasi, transformasi hidup, hidup damai.
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