The rapid development of the digital age has led humans to adapt new habits in communication. Communication activities are even very easy to do through digital platforms such as Instagram social media. Virtual communication activities conducted through halal culinary content are considered capable of creating information exchange. It is this exchange of information that makes participation happen virtually. Participation can not be considered as an activity without meaning, but when participation is done repeatedly, then the participation activity becomes a form of culture that has a certain meaning and interest. This research reveals virtual communication conducted by Muslim Instagram users who are actively producing kulier (Muslim foodgram) content through halal culinary content. The virtual ethnographic method was used by researchers to examine Henry Jenkins' theory of participation culture combined with smith's concept of researcher meaning. Based on the results of the study conducted for approximately eight months, researchers obtained data that virtual communication activities conducted by Muslim foodgrams are divided into several forms of participation such as affiliation, expression, collaboration, and circulation. not only a form of participation, researchers found that participation activities carried out by Muslim foodgrams through virtual communication occur continuously to form a culture. Participation culture formed from virtual communication activities include participation based on appreciation, participation based on existence, participation based on pleasure. The establishment of a culture of participation in virtual communication turns out to contain several meanings such as reputational interests, self-image, awards, hobbies, to careers.Perkembangan era digital yang semakin pesat telah membawa manusia pada adaptasi kebiasaan baru dalam berkomunikasi. Aktifitas komunikasi bahkan dengan sangat mudah dilakukan melalui platfoam digital seperti media sosial Instagram. Aktifitas komunikasi virtual yang dilakukan melalui konten kuliner halal dianggap mampu menciptakan pertukaran informasi. Pertukaran informasi inilah yang membuat adanya partisipasi terjadi secara virtual. Partisipasi tidak bisa dianggap sebagai aktifitas tanpa makna, tapi ketika partisipasi dilakukan berulang kali, maka aktifitas partisipasi menjadi bentuk budaya yang memiliki makna dan kepentingan tertentu. Penelitian ini mengungkap komunikasi virtual yang dilakukan oleh para pengguna Instagram muslim yang aktif memproduksi konten kulier (foodgram muslim) melalui sebuah konten kuliner halal. Metode etnografi virtual digunakan peneliti untuk mengkaji teori budaya partisipasi Henry Jenkins yang dikombinasikan dengan konsep makna peneliti dari Smith. Berdasarkan hasil penelitian yang dilakukan selama kurang lebih delapan bulan, peneliti mendapatkan data bahwa aktifitas komunikasi virtual yang dilakukan oleh foodgram muslim terbagi menjadi beberapa bentuk partisipasi seperti affiliation, expression, collaboration, dan circulation. tidak hanya bentuk partisipasi, peneliti menemukan bahwa aktifitas partisipasi yang dilakukan oleh foodgram muslim melalui komunikasi virtual terjadi terus-menerus hingga membentuk budaya. Budaya partisipasi yang terbentuk dari aktifitas komunikasi virtual meliputi participation based on appreciation, participation based on existence, participation based on pleasure. Terbentuknya budaya partisipasi dalam komunikasi virtual ternyata mengandung beberapa makna seperti kepentingan reputasi, citra diri, penghargaan, hobi, hingga karir.
Al-Attas is one of the figures whose ideas continue to be the current discussion and reference in highlighting Islam as a worldview in this contemporary time. Broadly speaking, the underlying thought of al-Attas is about the condition of the decline of Muslims in various living systems, especially in the educational sector and the development of science. In his works, al-Attas is generally focus on the idea of restoring the value of Islam as a worldview (re-actualization of Islamic teachings), carrying the independence of Islam from the dependency on the Western civilization (westernization) and from the idea of de-secularization. This is an effort to integrate Islamic science and restore the harmony between Islam and science. Therefore, al-Attas offers several renewal concepts such as: First, the Islamization of science, that is the process of deconstruction of Western science and then reconstruct into the Islamic knowledge system. Second, the concept of Islamic education that aims to create a perfect human being, a person who is aware of their individuality and relationship with God, society, and nature. Both are the embodiments of the re-actualization of the rise of Islamic civilization.Abstrak: Al-Attas adalah salah satu tokoh yang pemikirannya terus menjadi perbincangan dan acuan dalam menyoroti Islam sebagai pandangan dunia di era kontemporer ini. Secara garis besar, yang melandasi pemikiran al-Attas adalah situasi kemunduran umat Islam dalam berbagai sistem kehidupan, terutama dalam dunia pendidikan dan perkembangan ilmu pengetahuan. Maka dari itu, memang dalam karya-karyanya, al-Attas secara umum memfokuskan pemikirannya dalam mengembalikan nilai Islam sebagai pandangan dunia (reaktualisasi ajaran Islam), mengusung kemandirian Islam dari jeratan peradaban Barat (dewesternisasi) dan gagasan desekularisasi, suatu upaya mengintegrasikan ilmu-ilmu keislaman, mengembalikan keharmonisan antara agama (Islam) dengan sains. Untuk itu, al-Attas menawarkan beberapa konsep pembaharuan, seperti islamisasi ilmu yang merupakan proses dekonstruksi terhadap ilmu pengetahuan Barat untuk kemudian direkonstruksi ke dalam sistem pengetahuan Islam, dan konsep pendidikan Islam yang bertujuan menciptakan manusia paripurna, yaitu manusia yang sadar akan individualitasnya dan hubungannya yang tepat dengan Tuhan, masyarakat, dan alam. Keduanya adalah perwujudan dari reaktualisasi kebangkitan peradaban Islam.
The purpose of this study is to analyze the pedagogical competence of PAI (Pendidikan Agama Islam/ Islamic education) teachers, the school's strategies to develop PAI teacher's pedagogical competence, the factors that inhibit school strategies, and the evaluation conducted by SMAN 3 (Sekolah Menengah Atas Negeri /Senior High School) 3 Tasikmalaya, Indonesia toward the implementation of the strategies. The research method used is qualitative descriptive which reveals phenomenon holistically and contextually. Data were collected by observation, interview, and documentation. Qualitative descriptive data were analyzed by arranging and classifying the data, thus providing a real picture to the reader. The study conclude that the teachers had already good pedagogical competence, like the ability to understand the diversity of learners, to prepare lesson plans and strategies, to create active, creative, effective, and fun learning, and to evaluate students' learning outcomes. The school had employed strategy to develop PAI teacher's pedagogical competence such as developing teachers regularly every month, involving teachers in various scientific activities, improving the welfare of teachers and educational facilities, supervising, monitoring and evaluating the performance of teachers by providing guidance, giving rewards to outstanding teachers. Thus, the factors inhibited the teachers' pedagogical competence development were two kinds, internal and external factor.
Abstrak Penelitian ini mengangkat dua fokus penelitian, yaitu: (1) Bagaimana strategi perencanaan komunikasi lintas agama FKUB Kota Surabaya sebelum menangani konflik, (2) Bagaimana strategi tindakan komunikasi lintas agama FKUB Kota Surabaya saat menangani konflik. Untuk menjawab fokus penelitian tersebut secara menyeluruh dan mendalam, dalam penelitian ini digunakan metode deskriptif kualitatif dengan pendekatan fenomenologi yang berguna untuk memberikan fakta dan data mengenai strategi komunikasi lintas agama FKUB Kota Surabaya dalam menangani konflik. Data yang diperoleh dianalisis dengan menggunakan teknik analisis data model interaksi Miles dan Huberman. Dari hasil penelitian ditemukan bahwa: (1) Proses penyelesaian konflik yang dilakukan FKUB Kota Surabaya diawali dengan perencanaan langkah strategis yaitu musyawarah internal diantara pengurus FKUB untuk merumuskan tindakan terbaik yang akan dilakukan baik rencana tindakan jangka pendek, jangka menengah dan jangka panjang. (2) Secara secara garis besar penanganan konflik yang dilakukan FKUB dapat dipetakan dalam beberapa langkah. Pertama, melakukan koordinasi dengan instansi pemerintah. Kedua, melakukan komunikasi dan pendekatan kepada pihak yang terlibat konflik. Apabila mengalami kebuntuan dalam proses rekonsiliasi maka akan dilakukan pendekatan pada organisasi keagamaan/tokoh agama setempat, pendekatan kultural, pendekatan pemahaman keagamaan berwawasan kebangsaan dan pendekatan sosialisasi aturan yang berlaku. Ketiga, melakukan pembinaan pasca konflik seperti memberikan penyuluhan dan bimbingan hidup rukun kepada masyarakat, meningkatkan silaturrahmi, dialog, temu ilmiah secara rutin antar pemuda, cendikiawan, pemuka agama, membentuk jaringan kerjasama antar umat beragama.
Parables are one of the quranic language styles of conveying messages to people. One such parable is to perpetuate the spider house as a symbol of weak protection. Although its basic meaning can be understood simply, the depth of meaning behind the spider amthal in surah al-Ankabut leaves questions for Muslims. This article attempts to explore the interpretation of the mufasir related to the value and education of the parable of the spider house in QS. al-Ankabut: 41. The method used in this study is the analytical method of the text to get a general understanding of the mufasir. From the studies conducted, it was found that this parable is a depiction of errors in seeking protection. The meaning to be conveyed is that there is no essential protection other than the protection of God. Any other form of protection is a weak pseudo-protection, as weak as a cobweb when used as an expectation to protect against rain and storms even though it can be used as a web to catch prey. For the rest, this verse theologically hints at the values of godliness, the power of Allah Swt, and the powerlessness of beings. The lesson is that it is very inappropriate for human beings to ask for sustenance, salvation, blessings, mates and other things other than Allah Swt. Only Allah is the only place to shelter and depend. Perumpamaan merupakan salah satu gaya bahasa Alquran dalam menyampaikan pesan kepada manusia. Salah satu perumpamaan tersebut seperti mengabadikan rumah laba-laba sebagai simbol perlindungan yang lemah. Meskipun makna dasarnya dapat dipahami secara sederhana, tetapi tentang kedalaman makna di balik amthal laba-laba dalam surah al-Ankabut menyisakan pertanyaan bagi umat Islam. Artikel ini mencoba mengekspolarasi penafsiran mufasir terkait nilai dan edukasi dari perumpamaan rumah laba-laba dalam QS. al-Ankabut: 41. Metode yang digunakan dalam penelitian ini ialah metode analisis teks untuk mendapatkan pemahaman umum dari para mufasir. Dari kajian yang dilakukan, ditemukan bahwa perumpamaan ini sebagai penggambaran kesalahan dalam mencari perlindungan. Makna yang ingin disampaikan adalah bahwa tidak ada perlindungan yang hakiki selain perlindungan Allah. Segala bentuk perlindungan lain adalah perlindungan semu yang lemah, selemah sarang laba-laba ketika dijadikan harapan untuk melindungi dari terpaan hujan dan badai meskipun ia dapat dijadikan sebagai jaring untuk menangkap mangsa. Selebihnya, ayat ini secara teologis mengisyaratkan tentang nilai-nilai ketauhidan, kekuasaan Allah Swt, dan ketidak-berdayaan makhluk. Pembelajarannya ialah bahwa manusia sangat tidak pantas untuk meminta rezeki, keselamatan, keberkahan, jodoh dan hal lainnya kepada selain Allah Swt. Hanya Allah satu-satunya tempat berlindung dan bergantung.
This research is a descriptive study with a qualitative approach which aims to describe the strategies carried out by Al Mawaddah Jekulo Kudus Entrepreneur Islamic Boarding School and Shofa Azzahro 'Gembong Pati Islamic Boarding School, Central Java, Indonesia in fostering entrepreneurial character and santri leadership. Data collection methods used consist of interviews, documents, and observations, methods of data analysis using data reduction, data presentation, and conclusion drawing. The results showed that the entrepreneurship activities of Al Mawaddah Jekulo Kudus Entrepreneurial Islamic Boarding School and Islamic Boarding School Shofa Azzahro 'Gembong went well. Likewise, the goal applied is that a santri must balance the life of the world and the hereafter. Because basically a santri must also think about the life of the world, not only those who are religious. The forms of entrepreneurship activities carried out are through training, dragon fruit cultivation, making chips from cassava, making Moka flour, syrup, sugar suppliers, cooperatives and umroh bureaus etc. The background of the activities carried out in Islamic boarding schools is to emulate the figure of the Prophet Muhammad who is a successful businessman figure and a form of modernization of learning activities in Islamic boarding schools in facing the challenges of the times. Entrepreneurship and leadership activities can be a medium in shaping the students to become independent individuals, stimulating creative ideas and intelligent communication with various groups.
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