Indonesia as a country with the largest Muslim population in the world, Indonesia also has a lot of cultural and traditional potential that can be elaborated in halal tourism attractions. This study aims to describe Islamic tradition and religious culture in halal tourism in terms of empirical evidence from Indonesia. This research is a qualitative study using the literature (literature) from previous studies. The library research procedure in this research begins in detail with the selection of topics, then explores information, determines the focus of research, collects data sources, reads data sources, makes research notes, processes research notes, and ends with drawing conclusions. Data collection techniques in this study used editing, organizing, and finding. Data analysis in this study used deductive and interpretative methods. The results show that Islamic tradition and religious culture in the halal tourism industry has a very important role in the halal tourism industry. These two elements are the main attraction in the attraction of halal tourism destinations in In- donesia. Tourists can learn and feel about Islamic tradition and religious culture in halal tourism packages that have religious and kindness values. The integration of Islamic tradition and religious culture in halal tourism is allowed in Islam as long as it does not conflict with Islamic law.
Penulis adalah Magister Pendidikan Islam (M.Pd.I.), dosen tetap Jurusan Pendidikan (Tarbiyah) STAIN Purwokerto.Abstract: The value education plays an important role to form children's attitude. But it will be fruitless if it is just taught to the children by speech methode. Some experts claim that the appearing of negative conducts performed by teenagers is caused by the failure of using methode in the education of value. Moral is something practiced in our life, and not just be memorized, because it belongs to affective domain. Therefore, our schools just allocate a little and limited time to internalize it. The result is that the education of value turns to cognitive domain. So, we can see that there are many students with good remark but they act bad deed. Internal ization is regaded as the best way to plant that value. Keywords: the education of value, internalization, affective domain.Jurusan Dakwah STAIN Purwokerto pendidikan, namun kurang memiliki komitmen terhadap perilaku dan nilai-nilai budi pekerti yang luhur. Padahal, fungsi pendidikan adalah untuk mengembangkan seluruh potensi yang dimiliki manusia, berketuhanan, cerdas, dan berakhlak mulia yang pada gilirannya akan terbentuk manusia paripurna yang memiliki ciri-ciri; (1) jasmani yang sehat serta kuat dan berketerampilan, (2) cerdas dan pandai, dan (3) ruhani yang berkualitas tinggi. 3 Jelaslah bahwa untuk membentuk manusia yang mempunyai perilaku luhur, pembiasaan budi pekerti menjadi sesuatu yang tidak bisa ditawar lagi, pembentukan pribadi anak tidak akan bisa tercapai dengan cara hanya memprioritaskan satu aspek dan mengesampingkan aspek lainnya. Pembiasaan perilaku dan internalisasi nilai akan lebih bisa membentuk watak daripada pemberian materi melalui hafalan. RUANG LINGKUP BUDI PEKERTIBudi pekerti sering diartikan sebagai moralitas yang mengandung makna antara lain adat istiadat, sopan santun, dan perilaku. Menurut NN bahwa budi pekerti diartikan sebagai alat batin untuk menimbang perbuatan baik dan buruk. 4 Sebagai perilaku, budi pekerti meliputi pola sikap yang dicerminkan oleh perilaku itu.Menurut Edi Sedyawati, perilaku adalah moralitas yang mengandung pengertian antara lain adat istiadat, sopan santun, dan perilaku yang menjangkau lima aspek, (1) sikap dan perilaku dalam hubungan dengan Tuhan, (2) dengan dirinya sendiri, (3) dengan keluarga, (4) dengan masyarakat dan bangsa, (5) dengan alam sekitar. 5 Nilai 6 moral atau sikap menurut Paul Suparno terbagi menjadi dua, yaitu nilai universal yang berlaku bagi semua orang siapa pun mereka, dan nilai pertikular yang hanya berlaku untuk lingkungan atau situasi tertentu. 7 Dari kedua nilai itu, nilai universal yang diutamakan dalam pendidikan meskipun tidak menafikan nilai yang partikular. Sikap dan tingkah-laku yang berlaku umum dimaksudkan untuk mengembangkan nilai kemanusiaan dan kesatuan warga masyarakat. Sikap dan tingkahlaku tersebut meliputi sebagai berikut.
The communication patterns of a madrasa principal can be done in various ways to influence or motivate subordinates to achieve the organizational goals. This qualitative research aims to describe and analyze the communication pattern done by principal of State Madrasa of Eelementary 1 Banyumas. Observation, in-depth interviews, and documentation are data collection methods carried out to madrasa principal, teachers, and students. The results indicated that the communication patterns used by madrasa principal include communication, interactional, social-psychological, persuasive, and newcomb. In addition, he also uses written and oral communication on matters considered urgent and important. The conducive madrasa culture and the commitment of all madrasa members play a significant role in the implementation of communication model.
Research on social capital in non-educational areas has been carried out by many experts, such as Bhandari & Yasunobu, Putnam, Coleman, and Paxton, etc. And, researches on social capital focused on educational institutions among others, carried out by Stoddart, Ju'subaidi, and Behtoui and Strömberg. They concluded that social capital is a determining factor in developing educational institutions. However, not all educational institutions are aware of this. This study aimed to analyze the social capital used by SMP Al-Irsyad Al-Islamiyah and SMP Putra Harapan Boarding School in Purwokerto which have succeeded in building their schools. Meanwhile, the collection method used is interviews, observation and documentation and then analyzed by collecting, reducing, and displaying data which ends with a drawing conclusion. The findings indicate that two institutions have the same model of bonding, bridging, or in trust building. However, Sample A is homogeneous exclusively and sample B is heterogeneous inclusive. The relationship built on Sample A is vertical, while Sample B is horizontal. Meanwhile, in building a branding image, Sample A uses the label of Al-Irsyad Islamiyah and in Sample B offers a boarding program that must be followed by all students. The trust development carried out by the two instutions has created a distinctive development identity in Islamic schools and it has become a good value in the society.
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