The Muslims in Indonesia, appreciated the tradition’s value so much, remarkably, the one which becomes the part of the religiousity practices and becomes one with it. Therefore, the Islamic religion manifestation in every community group is different, because of the tradition’s differences cover it; the position of tradition and the ancestors precepts which are placed equally with religion, it is toward the invisible matter or supernatural. Their exiatences are worshipped, honored, respected and even considdered cult, treated as the God in religion. Supernatural is often anthropomorphic, it means that the supernatural is often treated as the other creatures which have the ability and characters like human, animals, or plants. The community divinity concept and perception is not purely monotheism, but it is monopluralistic. Tradition which is accomodated in their religious practices is often connected to the myth existence. The myth truth is the community faith matter, emotion and mental. All of the religion processes related to doctrine, history and its development can not be separated from the existence of the myth, included religion which is claimed as the revelation religion. The myth element becomes very important in this contextual Islam, because the myth knowledge is considered as the holy story, the primordialic event about the universe genesis, the past time, and the other life. Frazer described that the myth position in the community religion is like the holy book in the modern religion. In every tribe and group who claim as Muslim, they have the myth practices which become the base in arrenging local Islamic practices. In the study of anthropology and sociology, the function and the role of myth, religion, and tradition can not be substancially distinguished, since every one contains the invisible element. The myth as a story which is considered sacred as like the holy book which is able to describe the transendental primordial event. Myth is related to the traditional religion and the holy book is related to modern religion. The Sociology defines that myth is as the social stucture in creating the community condition. As a belief which is able to strengthen the community mystical side in order to be able to conserve the adhesive social values in the community.
This article reveals the relationship between the role of peer educators in the socio-religious awareness of Women Sexual Workers (WPS) in Krian Village, Ngadiluwih, Kediri Regency. Peer educator is a solution from the Regional Government that is given to WPS who are considered to have strengths and abilities in peer communication. The main objective is to prevent HIV/AIDS in the area of localization. There is no denying that WPS always get negative stigma from the community. Moreover, localization has always been the most vulnerable point in the spread of sexually transmitted diseases (STDs) such as HIV/AIDS. Therefore, the Regional Government held a peer educator program so that the socialization of the dangers of the disease could be disseminated through fellow WPS. This article was prepared with a qualitative-descriptive methodology of the phenomenological study type. Data were collected through observation and interviews with a number of key respondents. This article concludes that peer educators work using a personal approach, promoting friendship, kinship, and empathy. The peer educator officers felt a personal, interpersonal, and impact on family relationships whereas the forms of diversity of the peer educator officers can be categorized into three, namely symbolic religion, identity religion, and camouflage religion.
<p>Many offenses have been perpetrated by Indonesian religious communities toward the government’s policies on the restriction of congregational worshipping during the COVID-19 pandemic. However, scant studies investigating those negative attitudes using a qualitative approach. In order to fill the gap, this paper reports on the religious attitudes of Muslims who are considered to violate the restriction policy on religious activities ordered by the Indonesian government. The involved participants were policymakers, mosque caretakers, and the three largest Muslim social groups, including Muhammadiyah, Nahdlatul Ulema (NU), and traditionalists. The results of this study revealed discrepancies in how Muslims' polarized religious attitudes are constructed. These communities have different patterns of thought and diversity in terms of perceiving the government’s policies. This study suggests that there is a critical role for Islamic scholars in educating Muslims about the dangers and possible consequences of COVID-19. In other words, following government policies while partaking in congregational worship can be interpreted as a manifestation of social piety, spiritual activity, and religious faith.</p>
<p><strong><em>Field research with a phenomenological approach, in the District of Kabuh-Jombang. The barren rural socio-geographical setting makes tradition basics a reference and measure of norms of action. The uniqueness of this study with previous research is the process of reducing the sacredness of marriage by placing the status of Widower or Widow better than the status of an old spinster or old age. Research with a Phenomenological approach with Robert Merton's Structural-Functional analysis knife rests on deep interview techniques of 20 informants consisting of couples who experience young and divorced couples, families, and community leaders. produce conclusions that the tradition of underage marriage is a social fact, a habit that still continues to this day, constructed with noble and sacred meaning. In the social process the Nobleness of meaning is not supported by other social facts, that being a widower or widow is better than being an old woman or old woman. This puts divorce better than maintaining marriage. This pragmatic outlook is contrary to the ideal ideals of a sacred marriage. The result of a complex divorce is a negative new social fact that is neglecting the rights of children to be paid by their parents. This negative social fact is due to the dysfunctional social control and social structure of the process of adaptation to change.</em></strong></p>
The COVID-19 crisis has effected a radical shift in the learning process, with conventional approaches giving way to online learning. Such an approach necessitates appropriate infrastructure and sufficient human resources. This study seeks to show the failure of suddenly implementing online learning in an emergency. This study employs a qualitative descriptive approach by collecting data through online interviews with students and lecturers at the Kediri Institute of Islamic Studies. It finds that online education has reduced students and lecturers' independence owing to three factors. First, institutions' bureaucratic procurement channels and limited funding allocation have resulted in unmet infrastructural needs. Second, lecturers have not been prepared to adapt to online learning, which requires different attitudes and competencies than conventional learning. Third, students and their families have been unable to handle the expense of internet access in their rural homes, where such infrastructure is limited. This study recommends a more comprehensive study that contrasts the effects of COVID-19 on different types of schools and social class as this would provide a strong basis for evaluating the government's ability to continue providing education in emergencies.
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