Abstract.Coastal communities as open societies have historically known the tradition of literacy rather than inland communities. Openness has greatly influenced the teachings of Islam, which later developed into a Coastal Islam. Coastal Islam was born as a consequence of the birth of pesantren along the coast of Java. For pesantren, literacy culture is often interpreted as a routine activity of reading and writing that can not be separated from modern human lifestyle, especially in the world of education (school). In this millennial era, the culture of literacy is declining, along with the rapid use of social media as a new source of information. This study uses a cultural approach that attempts to describe the empirical realities of coastal communities, in the form of social movements, beliefs, social and cultural behaviors related to cultural literacy in pesantren of Demak district. To analyze the event by collecting data through observation, interview, and tracking documentation narrated in the form of qualitative-descriptive with descriptiveinterpretative analysis. The results of research include; first Salafiyah-type pesantren view literacy culture is the same as reading al-Quran and tool books (Arabic) to understand the Qur'an and Sunnah. Both pesantrens of combination type, The culture of literacy understood the effort towards the culture of the Qur'an and Sunnah for the personal stabilization of the literate by equipping other readings for life skills. The three pesantren Ashriyah, literacy culture is understood as the refraction of reading and writing of the Qur'an and other literary readings, which are hierarchically started from the Kyai, Asatidz, senior to junior Santri, with collaborative, programmed, synergistic and continuous.
The development of paradigm prioritizes more on the economic development by maintaining social structure. The state takes an intervention role with several social programs to solve social issues. On the other hand, the charity tradition is one of the important aspects in life including the doctrine of every religion. The purpose of this research is to observe the Indonesian people who still own the charity tradition came from their religious tradition Islam teaches charity through zakat, infak, shadaqah and wakaf (ZISWAF) which has existed in the society as the symbol of the social piety. This research uses sociological approach and qualitative method while the method of collecting data uses observation, interview and study of documentation. As for the analysis, the analysis of descriptive qualitative uses the theory of Social Justice Philanthropy in charity tradition as the spontaneous action of human if they see another human is treated unfairly by state or more authorized person. The results of the research are: first, the philanthropy institution is oriented on destitute family which is unfinished handled by the state through PNPM program in charity social service because the target of the program is destitute group so it has not finished yet. Second, the philanthropy institution on its movement is built in the name of religious spirit capitalized into Social Justice Philanthropy. Third, the philanthropy institution in the empowerment of destitute society is followed by mastery which does not only focus on charity, capacity but also on authority by creating destitute family must be an entrepreneur.
For rural communities, religion is understood as the core of the value system to control the actions of the community in order to remain sustainable in accordance with the values of the religious teachings. Religious behavior is a sacred symbol that is based on religious teachings. This study uses a sociology of religion approach that attempts to describe the empirical reality of religious communities related to doctrine, beliefs, social behavior and functional teachings that give birth to religious phenomena. Research methods by collecting data through observation, interviews, and smoothing documentation that is narrated in descriptive-qualitative form with descriptive-interpretive analysis. The results of the study of rural communities have a tendency to make new meanings in sustainable life towards a system of values and religious norms that are confident and internalized in a homogeneous community environment, and express values of appreciation in the form of efforts to maintain togetherness through functional religious messages. When the new meaning of individuals in society results in an interest conflict that is influenced by the individual's social status, then the power of transcendent values is needed. The discovery of this new transcendent meaning is then called the awareness of social collectivity in society.
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