<p class="IIABSBARU">Any effort opoosing toward any form of radicalism is a part of the reactions to anti-radicalism. The spirit of anti-radicalism emerged as part of the people's resistance. Radicalism and anti-radicalism was dialectically interrelated. Although both are paradoxical, but always be united. Dialectic of radicalism and anti-radicalism interesting is once it was observed in boarding school life. The phenomena of Islamic radicalism is often associated with Islamic boarding schools in Indonesia. Some communities understood that the growing radicalism came from Islamic boarding schools. This view was based on the the many actors of violent Islamic radicalism were the alumni of boarding school. The reality may be true in certain cases, but they may not be generalized. This study explored the data on the perspective of Islamic boarding schools on the discourse and praxis of radicalism and anti radicalism and resistance patterns. The research results showed that the community of Islamic boarding schools rejected, oppossed and actively built the spirit of anti radicalism that was implemented in several patterns. The findings of these research was a synthesis of the thesis which had become the public discourse about radicalism and Islamic boarding school.</p><p class="IIABSBARU" align="center">***</p>Upaya menentang segala bentuk radikalisme merupakan bagian dari reaksi anti radikalisme. Semangat anti radikalisme muncul sebagai bagian dari resistensi masyarakat. Radikalisme dan anti radikalisme saling berkaitan secara dialektis. Meskipun keduanya merupakan sesuatu yang paradoks, namun selalu menyatu. Dialektika radikalisme dan anti radikalisme menarik ketika dilihat dalam kehidupan pesantren. Fenomena radikalisme Islam seringkali dihubungkan dengan masyarakat pesantren di Indonesia. Beberapa kelompok masyarakat memahami radikalisme tumbuh dari pesantren. Pandangan tersebut didasari oleh banyaknya pelaku radikalisme Islam dalam bentuk kekerasan alumni pesantren. Realitas tersebut bisa jadi benar dalam kasus tertentu, tetapi tidak bisa digeneralisasi. Penelitian ini berupaya menggali data pandangan pesantren tentang wacana dan praksis radikalisme dan anti radikalisme serta pola resistensinya. Hasil penelitian menunjukkan bahwa masyarakat pesantren menolak, menentang dan aktif membangun spirit anti radikalisme yang diwujudkan dalam beberapa pola. Temuan penelitian tersebut merupakan sintesis dari tesis yang selama ini menjadi wacana masyarakat tentang radikalisme dan pesantren.
Any effort opoosing toward any form of radicalism is a part of the reactions to anti-radicalism. The spirit of anti-radicalism emerged as part of the people's resistance. Radicalism and anti-radicalism was dialectically interrelated. Although both are paradoxical, but always be united. Dialectic of radicalism and anti-radicalism interesting is once it was observed in boarding school life. The phenomena of Islamic radicalism is often associated with Islamic boarding schools in Indonesia. Some communities understood that the growing radicalism came from Islamic boarding schools. This view was based on the the many actors of violent Islamic radicalism were the alumni of boarding school. The reality may be true in certain cases, but they may not be generalized. This study explored the data on the perspective of Islamic boarding schools on the discourse and praxis of radicalism and anti radicalism and resistance patterns. The research results showed that the community of Islamic boarding schools rejected, oppossed and actively built the spirit of anti radicalism that was implemented in several patterns. The findings of these research was a synthesis of the thesis which had become the public discourse about radicalism and Islamic boarding school.***Upaya menentang segala bentuk radikalisme merupakan bagian dari reaksi anti radikalisme. Semangat anti radikalisme muncul sebagai bagian dari resistensi masyarakat. Radikalisme dan anti radikalisme saling berkaitan secara dialektis. Meskipun keduanya merupakan sesuatu yang paradoks, namun selalu menyatu. Dialektika radikalisme dan anti radikalisme menarik ketika dilihat dalam kehidupan pesantren. Fenomena radikalisme Islam seringkali dihubungkan dengan masyarakat pesantren di Indonesia. Beberapa kelompok masyarakat memahami radikalisme tumbuh dari pesantren. Pandangan tersebut didasari oleh banyaknya pelaku radikalisme Islam dalam bentuk kekerasan alumni pesantren. Realitas tersebut bisa jadi benar dalam kasus tertentu, tetapi tidak bisa digeneralisasi. Penelitian ini berupaya menggali data pandangan pesantren tentang wacana dan praksis radikalisme dan anti radikalisme serta pola resistensinya. Hasil penelitian menunjukkan bahwa masyarakat pesantren menolak, menentang dan aktif membangun spirit anti radikalisme yang diwujudkan dalam beberapa pola. Temuan penelitian tersebut merupakan sintesis dari tesis yang selama ini menjadi wacana masyarakat tentang radikalisme dan pesantren.
<p class="IIABSTRAK333">Gender equality has not been realized in practical terms in public life. Factors that influence it; socio-cultural, political, economic, religious, and others. State policy to overcome them on gender mainstreaming in the form of Presidential Decree 9 of 2000. Praxis has lasted 14 years, socialization and implementation is mostly done, but it needs evaluation. The reality of interesting research in higher education institutions of Islam, because the discourse and praxis which is still being debated, as well as the strategic position for the development and application of knowledge about gender relations. Interesting problem include; outlook leaders Islamic State University Walisongo on gender mainstreaming, the implementation of gender mainstreaming and its implications in the campus environment. This research is a qualitative descriptive case study with a gender perspective, which identifies the gender gap in multi aspect. The study's findings indicate that the views of leaders there Walisongo UIN integral and partially on gender mainstreaming, Implementation PUG; there is a policy that opens the academic community to gain an important position in the hierarchy structure at UIN Walisongo. Research take gender issues openly and freely. Many women researchers examined a variety of themes, education and training to strengthen the capacity of women, and quantitative mapping of gender. PUG strengthen the struggle gender equality, achieving gender equality and equity at a certain level, Islamic lectures Gender Equality and the proportion of women increased structural served.</p><p class="IIABSTRAK333">_________________________________________________________</p><p>Keadilan gender secara praksis belum terwujud dalam kehidupan masyarakat. Faktor yang mempengaruhinya; sosial budaya, politik, ekonomi, agama, dan lain-lainnya. Kebijakan negara untuk mengatasinya diantaranya tentang <em>gender mainstreaming</em> (pengarusutamaan gender), berupa Inpres No.9 Tahun 2000. Praksisnya telah berlangsung 14 tahun, sosialisasi dan implementasi banyak dilakukan, tetapi perlu evaluasi. Realitas tersebut menarik penelitian pada lembaga pendidikan tinggi Islam, karena wacana dan praksis yang masih menjadi perdebatan, serta posisinya strategis bagi pengembangan dan penerapan ilmu pengetahuan tentang relasi berkeadilan gender. Temuan penelitian menunjukkan bahwa pandangan pimpinan UIN Walisongo ada yang integral dan parsial tentang pengarusutamaan gender, Implementasi PUG; ada kebijakan yang terbuka civitas akademika untuk meraih posisi penting dalam struktur hierarkhi di UIN Walisongo. Penelitian mengambil isu gender terbuka dan bebas. Banyak peneliti perempuan meneliti beragam tema, pendidikan dan pelatihan penguatan kapasitas perempuan, dan pemetaan kuantitatif tentang gender. PUG memperkuat perjuangaan kesetaraan dan keadilan gender, tercapainya kesetaraan dan keadilan gender pada tingkatan tertentu, perkuliahan Islam Kesetaraan Gender dan proporsi perempuan menjabat struktural meningkat.</p>
Anak merupakan aset yang berharga bagi sebuah keluarga dan masyarakat dalam merengkuh kehidupan kolektifnya untuk menyongsong masa depan. Keluarga dan masyarakat yang peduli pada anak dalam rangka tumbuh dan berkembang secara manusiawi, sedang berinvestasi yang akan sangat menguntungkan bagi keberlangsungan hidupnya. Untuk itu mereka rela mencurahkan tenaga, biaya dan pikirannya demi tumbuh dan berkembangnya anak secara lebih baik. Lingkungan dan dukungan sosial kemasyarakatan yang baik, akan menjadikan anak sebagai satu generasi yang baik. Indikasinya dapat dilihat pada kemampuannya untuk berperan sosial sesuai harapan dan keinginan masyarakatnya. Namun demikian tidak semua anak memiliki kesempatan untuk tumbuh dan berkembang secara lebih baik dalam kehidupannya. Banyak dari mereka yang menghadapi masalah sosial yang serius, baik psiokologis, fisiologis, ekonomis dan lain-lainnya. Berbagai persoalan yang ada tersebut, merupakan sesuatu yang tidak dikehendakinya. Kondisi eksternal di luar dirinyalah yang paling banyak menjadi penyebabnya. Baik dari lingkungan yang paling kecil yaitu keluarga, maupun lingkungan yang luas yaitu masyarakatnya, bahkan negara. Berdasar realitas tersebut penulis tertarik untuk menelaah secara sosiologis problem sosial anak di Indonesia, dalam makalah ini.
<div><p class="ABSTRAKen">Religious communities express religiously in various forms according to the social context in which they develop. The diversity of the expression as a form of interrelations of textual interpretation of the social context and its era. Religious social movement is one form of religious expression to answer complex religious and social issues and needs from primary to tertiary needs. The urban community utilizes religious social movements in the form of majelis taklim. Organizing religious social movements in majelis taklim is part of collective awareness and consensus among community members. The existence of religious social elites is the key to achieving religious social movements. The trust and social network of citizens and social institutions become another force within the community. In the case of this study, the religious social movements of urban communities take the form of routine recitation activities, the collection of zakat infaq and shadaqah, the organization of formal education, community health services, and the development of economic enterprises. In this social movement, the basic problems faced include the capacity of management and human resources. The implications of the presence of religious social movements in urban communities are felt. They have a spirit of unity on the basis of trust in the community, fulfilled the religious social needs and awakened the identity of the community that has the advantage. </p></div>
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