The policy on Independent Learning was established by the Indonesian government to promote teacher performance in midst of disruption in the educational aspect during this COVID-19 pandemic. However, teachers may not share the same perspective related to the policy. This study aims to examine Islamic Religious Education (IRE) teachers’ perspectives on Independent Learning policy. The research participants were IRE teachers who passed the 2019 In-service Teacher Profession Training Program at a State Islamic University in East Java, Indonesia. The mix-method research design with a qualitative-quantitative sequential exploratory analysis was used in this study. Qualitative data were obtained through telephone interviews, non-participant observations, and investigative documentary tracing, while quantitative data were obtained through a survey using online questionnaires. The collected data were analyzed using the descriptive qualitative phenomenological technique and descriptive statistics. The findings show that the increase in the use of mobile learning by IRE teachers is an implication of the disruption leading to the mobilization of the educational sector to approach the Independent Learning policy based on performances in three perspectives. First, the policy is considered a critique of traditional educational practices. Second, the policy serves as a space for independence with rules and regulations that are more open for students and schools. Third, the policy is an effort to free education from social and political pressures and restraints. This study provides a new understanding of the philosophical inter-connection in teachers’ perceptions to the practice of distant learning implementation based on informational technology.
This article is concerned with the indigenous religious-based forest conservation of the Ammatoans of Sulawesi in the eastern part of Indonesia. It explores the Ammatoans’ religious ideas of social actors that extend beyond human beings. Ammatoans understand that the cosmos is inhabited by not only human but also other non-human beings such as the land, forest, plants, animals, and so forth. Non-human beings do not only live together but also share the life with human beings in this world. Both human and non-human beings are equally perceived to be persons/subjects constitutive of intersubjective relationships. Such religious perception of intersubjective relations governs Ammatoans’ everyday behaviors and practices, including those of forest conservation. Ammatoans’ forest conservation practices include sets of regulations and punishments that are strictly enforced. Ammatoans’ religious ideas and practices of forest conservation illustrate what scholars have called “religious ecology.”
Indigenous peoples of the world, including those of Indonesia, were more potentially at risk for Covid-19, due to their being marginalized and thus their lack of access to necessary information resources. Despite being marginalized and vulnerably impacted by the pandemic, indigenous people of Indonesia had re-contextualized their indigenous strategies that enabled them to survive and even offer lessons worth considering: indigenous ecocentrism. Data on their ideas and responses to the pandemic were collected through weekly webinars, featuring representatives of indigenous people as the main speakers, personal calls, and supported by a series of fieldwork, including data on the situation before the pandemic. Their responses to the pandemic were commonly based on ecocentrism; that Covid-19 was an ecological disaster caused by human’s misconducts against humanity and human-nature relations. In response, they took responsibilities to perform eco-centric rituals, and called for a re-establishment of ecological human-nature relations to deal with Covid-19.
Rice husk is one of the most abundant agricultural wastes in Indonesia, with an annual potency of 13,662 MWe. Using biomass gasification, it can be converted into producer gas, whose energy can be used for thermal and electrical power generation. In gasification terms, gas quality can be interpreted by tar content and gas energy. An experiment using an open top fixed bed downdraft gasifier (batch system) with double stage air supply was conducted by varying the secondary air injection position (Z) and the air ratio (AR). Tar content can be represented by flaming pyrolysis duration and gas quality by the combustion energy of the gas. Flaming pyrolysis is a phenomenon which occurs inside the reactor, where tar produced is re-cracked and dissolved into smaller compounds. This can be achieved if the pyrolysis zone temperature ranges between 500 and 800 o C. With an AR of 80%, at Z = 38 cm, flaming pyrolysis with the longest duration of 400 seconds was created, which indicated that this condition had the lowest tar content; meanwhile, at Z = 50 cm, gas with the highest energy (734.64 kJ) was obtained.
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