Self-Concept and Career Development of Santri Welcoming the Society 5.0

Abstract

The purpose of this study was to strengthening character education through development the ideal self-concept of female santri (students) from Pondok Pesantren Salafiyah Syafi'iyah Sukorejo in Situbondo Indonesia through into the society 5.0 era. Methods of expecting service-learning (SL); preferred from the review of the subjects "Personality Psychology", "Islamic Psychology", and "Islamic Guidance and Counseling" are then aligned with the needs of the santri community. Results: The development of the ideal santri self-concept is a generation of khaira ummah with the character of "Pelopor" (faith and civilization building). To implement the khaira ummah generation, santri develop a personal design of their personal qualities that balances shalahiyyah (the quality of skills) with shalih (integrity). Mastered: master and practice knowledge (alim); honest and enterprising (as-shidq); love and care (rahmah); able to control themselves (zuhud, sabar, and wara'); simple and modest (ikhlas, qonaah and ridha); tawadhu' and wawas diri (guard appearance, speech, and heart); and communicative. The self-concept of santri which is charged with worship and builds civilization; in accordance with the developmental self-concept theory.

Psycho-Sufistic Counseling to Develop Students’ Sociocultural Literacy

“…Religion provides explanations and shows the value of unexplained phenomena. Religion and behavior cannot be separated [4], [13][14][15] Second, health is a harmonization of the elements of the body, soul, and mind. According to Corey, effective counseling involves elements of body, mind, and spirit.…”

“…This study focuses on to the design of the Qur'anbased counseling related to the portrait of Psycho-sufistic personality and its implementation with the family systems therapy approach. In the context of family systems therapy, in the Qur'an there are ten types of communication participants, including first, communication between Prophet Ibrahim and his son (Surah Al-Baqarah [2]: 132), second, communication between the Prophet Ya'qub with his children (Surah Al-Baqarah [2]: 132-133), third, communication between Noah and his son (Surah Hud [11]: [42][43], fourth, communication between Luqman al-Hakim and his son (Surah Luqman [31]: [13][14][15][16][17][18][19], fifth, communication between the Prophet Shu'aib and his son Surah Al-Qasas [28]: [26][27], sixth, communication between the Prophet Ya'qub and his son namely Prophet Yusuf (Surah Yusuf [12]: 4-5 and 99-100), seventh, communication between the Prophet Ya'qub with his children or brothers of the Prophet Yusuf (Surah Yusuf [12]: 11-14, 17-18, 63-67, 81-87 and 93-98), eighth, communication between Prophet Ibrahim and his father (Surah Al-An'am [6]: 74 and Surah Maryam [19]: [42][43][44][45][46][47], ninth, communication between Prophet Ibrahim and his son or Prophet Ismail (Surah As-Saffat [37]: 102), and tenth, communication between the mother of the Prophet Musa (Yukatab) with his child (Surah Al-Qasas [28]: 11). The ten family communication models can be used as a reference and inspiration for Muslim counselors in counseling practices with a family systems therapy approach.…”