Community Service Learning (CSL) is designed to help communities in solving their social problems. The role of adult learning facilitators is important to ensure that all the programs of CSL are running well. This study aims to investigate the competences of adult learning facilitators in community service learning programs. The methodology used in this study is literature review. A total of 85 journal papers were identified by the search machine. However, only 15 articles selected to be reviewed in this study. The result shows that there are five main competences that should be mastered by learning facilitators in community services, such as: Knowledge, Management, Communication, Assessment, and Motivation (KoMCAMo). It can be concluded that the competences of adult learning facilitators play significant role to implement the CSL among community`s members. For recommendation, the future projects related to CSL need to require competent facilitators to enhance participation of community for joining the programs. The regular trainings are encouraged to adult learning facilitators to create an effective CLS`s program.
Nowadays, the proliferation of radicalization among the so-called Generation Z in the online space shows an alarming phenomenon. This article is to explore how online media is used by a woman of generation Z, Nurdhania, to access ideological propaganda of the Islamic State in Iraq and Syria (ISIS). The questions are how was the propaganda embedded in Nurdhania’s mind? How big are the Nurdhania’s commitment, involvement, and struggle in supporting ISIS? To answer these questions, this research used the method of ethnography, through the internet, of blogs and social media that belong to Nurdhania, and conducted an interview with one of her relatives in Yogyakarta. This article argues that Nurdhania was exposed to the ideology of ISIS because of (1) her confusion with the uncertainty of the future; (2) a ‘moral panic’ she had experienced; and (3) the Islamic State highlighted as the most ideal state system.
<p>Allah SWT hates divorce the most even though He still allows us to do it. If the repudiation (talaq) has been conducted three times, the husband and wife should not reconcile unless the ex-wife marries another man (<em>muḥallil</em>) and has been divorced by her second husband after having an intercourse as a husband and wife. In contrast, there is an obligation for married couples who have been separated because of the third talaq to remarry in Nagari Binjai. This obligation is based on the belief that this is a religious obligation that must be followed by the tradition. The separation because of the third talaq is believed to bring disaster to the village and the subjects will suffer in present life and will not smell the heaven aroma in the hereafter. Even though <em>kawin maupah</em> tradition is maslahah and permissible by some Islamic scholars, it still requires the husband and wife to conduct intercourse prior to the divorce. The maslahah of the <em>kawin maupah</em> is contrary to the Prophet’s guidance, since there is no sexual intercourse in this payment-ordered marriage. Therefore, the practice of <em>kawin maupah</em> by the Nagari Binjai community does not fulfill the qaṣd al-Syâri’ and maqâṣid al-aṣliyah which should be actualized in the maqâṣid al-syarî'ah’s<em> </em>theory.</p>
Berangkat dari fenomena anak-anak muda yang beragam identitasnya berkumpul dalam salah satu forum kajian dakwah di Yogyakarta, tulisan ini mencoba menelisik tentang bagaimana hibridasi identitas keislaman anak-anak muda itu dikelola dalam gerakan dakwah tertentu. Untuk mendapatkan gambaran yang komprehensif terkait permasalahan tersebut, artikel ini mengambil studi kasus pada lembaga Teras Dakwah di Yogyakarta yang secara masif menggelar kajian-kajian dakwah di kalangan anak muda. Data artikel ini diperoleh melalui kerja etnografi berupa observasi partisipan, komunikasi pribadi dan didukung dengan data-data online atau netnografi. Dari data yang diperoleh, artikel ini menunjukkan bahwa konsekuensi dari hibridasi identitas anak muda Islam pada gilirannya juga mengarah pada pengelolaan dakwah yang hybrid. Teras dakwah, misalnya, mereka mengelola dakwah dengan mengkolaborasikan antara Islam dan budaya populer.Kata Kunci: Hibridtitas, Anak Muda, Dakwah
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