bluuebunny/crossref_metadata_2025_split huggingface dataset:
TAKTIK MIMIKRI DAN MOKERY: UPAYA RESISTENSI DAN NEGOSIASI KOMUNITAS BONOKELING TERHADAP ISLAM PURITAN DESA PEKUNCEN KECAMATAN JATILAWANG KABUPATEN BANYUMAS
Authors: Nawawi Nawawi , S. Lasiyo , Wahyono Bayu 
Published: April 2018

Community Bonokeling is an Islamic community that maintains traditional heritage of their ancestors. They have built a community based on the teachings from their ancestors. Bonokeling is an ascetic and rural community in Pekuncen that is surrounded by the dominance of puritan and goverment. As a subordinate society, Bonokeling community face pressure from and against domination of puritan using mimicry and mokery. They imitate what have been done by puritan with a modification of language and culture. They did it in order to maintain their existence as well as their tactics of resistance and negotiations toward the domination.Â Komunitas Bonokeling adalah komunitas masyarakat Islam penganut kepercayaan yang mempertahankan warisan tradisi nenek moyangnya. Mereka membangun komunitas berdasarkan pada ajaran leluhurnya. Komunitas Bonokeling di desa Pekuncen merupakan masyarakat yang asketis yang terkepung oleh dominasi agama puritan maupun negara. Sebagai masyarakat yang tersubordinasi, komunitas Bonokeling melawan tekanan dominasi agama puritan dengan melakukan mimikri dan sekaligus mokeri. Mereka meniru apa yang dilakukanoleh Islam puritan dengan permainan bahasa dan perumitan-perumitan budaya. Hal itu mereka lakukan demi untuk menjaga eksistensi mereka sekaligus sebagai taktik resistensi dan negosiasi terhadap yang dominan.
WACANA KOMPAS TERHADAP PEMBERITAAN MUKTAMAR NU KE-33 DAN MUHAMMADIYAH KE-47
Authors: Ajariyah Lilis Sarifatul , Sriyanto Agus 
Published: April 2018

In August 2015, there are two major Islamic organizations in Indonesia, NU and Muhammadiyah held a consultative forum which is the highest in the conference organization. 33 NU congress held in Jombang, East Java began 1 to 5 August 2015. As at August 3 to 7 held 47 Muhammadiyah congress in Makassar, South Sulawesi. One of the print media that provide accounts is Kompas. Interestingly, Kompas has a history as the founder of the mass media-founders are Catholic figures. As P. K. Ojong, Oetama, R. G. Doeriat, Frans Xaverius Seda, Polycarp Swantoro, R. Soekarsono, there are also representatives of the Supreme Council of hierarchical elements of the Indonesian Bishops (Mawi), Catholic party Union of Catholic University Students of the Republic of Indonesia (PMKRI). Kompas discourse about NU and Muhammadiyah that are the focus of research. How the two types of the news media is manufactured into a text. Because the media really is in the middle of a social reality that is loaded with a variety of interests, but has been linked with the social reality. As Aart Van Zoest once said, that a text has never been separated from ideology and have the ability to manipulate the reader toward an ideology. In the text of the media, reporters, also the editor, full power over the choice of words to beworn. He may or must select one word in between the rows of words that are quite similar yet different â€œflavorsâ€ of his. This research is a library (library research) with a focus on the study of print media ie newspapers Kompas, while the object to be studied is the preaching of NU and Muhammadiyah 33rd to 47th. In conducting the study, researchers used a discourse analysis approach Norman Fairclough. Fairclough focused discourse on language. Therefore, this analysis will focus on how it is formed and shaped the language of social relationships and social context. From this analysis, there are three points which were highlighted by researchers that democracy, state, and religious. Based on these three points, then the compass Â which in this case represented by the reporter had identified himself as part of the Muhammadiyah. In doing news about Muhammadiyah Congress, journalists tend to bring out the themes of good and using the words positive connotation. While in Congress proclaim the Nahdlatul Ulama, there was some news that gave rise to unfavorable theme of the NU and use words negative connotation.
URGENSI MANAJEMEN DALAM PENGEMBANGAN AKTIVITAS DAKWAH
Authors: Budiantoro Wahyu 
Published: April 2018

Daâ€™wah in practical terms, always in touch with the community. Therefore requires a specific set of supporters in achieving its objectives, namely the setting or the good management and direction. In missionary activity there will be a very complex problem, if no good management, systematic, and purposeful. Implementation of propaganda will work effectively and efficiently when it first be able to identify the problems faced by the community. Then, on the basis of control of the situation and conditions for propaganda, formulate an appropriate plan. The dynamics of the problem requires people with a variety of actors preaching able to devise a proper plan-as the basis of a movement dakwah-, and arrange and organize the subject of preaching in a certain propaganda units. To realize and ground the teachings of Islam in public life, the propaganda must be properly managed, to meet the needs of society.Â Dakwah dalam tataran praktis, selalu berhubungan dengan masyarakat. Oleh karenanya membutuhkan seperangkap pendukung dalam mencapai tujuan, yaitu pengaturan atau manajemen yang baik dan terarah. Dalam aktivitas dakwah akan timbul masalah yang sangat kompleks, apabila tidak dilakukan manajemen yang baik, sistematis, dan terarah. Penyelenggaraan dakwah akan berjalan dengan efektif dan efisien apabila terlebih dahulu dapat mengidentifikasi masalah-masalah yang tengah dihadapi oleh masyarakat. Kemudian, atas dasar pengendalian situasi dan kondisi tempat untuk dakwah, disusunlah suatu rencana yang tepat. Dinamika masyarakat dengan berbagai problemnya mengharuskan para pelaku dakwah mampu menyusun rencana yang tepat â€“sebagai dasar dari sebuah gerakan dakwah, dan mengatur dan mengorganisir subjek dakwah ke dalam kesatuankesatuan dakwah tertentu. Untuk mewujukan dan membumikan ajaran-ajaran Islam dalam kehidupan masyarakat, maka dakwah harus dikelola dengan baik, untuk memenuhi kebutuhan masyarakat.
PARADIGMA KEILMUAN KPI DALAM PERSPEKTIF DAKWAH
Authors: Herdiana Aan 
Published: April 2018

Islamic Communication and Broadcasting or commonly known as KPI, as one of the majors in Islamic colleges, must have an identity. Basically, the KPIâ€™s scientific design can not be separated from two things, first, at the scientific level, the device is able to make science communication and science propaganda as the basis of activity design and the movement of Islamic broadcasting through various paradigmatic, theoretical, and methodological approaches. This is what is referred to as the ability of theoretical understanding (knowledge-based capability). Second, at a practical level, facilitating the growth of capabilities that could be the foundation undergraduate professional competence of KPI.Â Komunikasi dan penyiaran Islam atau yang biasa dikenal dengan KPI, sebagai salah satu jurusan di perguruan tinggi agama Islam, harus mempunyai identitas. Pada dasarnya desain keilmuan KPI tidak terlepas dari dua hal, Pertama, di level keilmuan, mampu menjadikan perangkat ilmu komunikasi dan ilmu dakwah sebagai basis dari desain aktivitas dan gerakan penyiaran Islam melalui berbagai pendekatan paradigmatik, teoritik, dan metodologis. Inilah yang disebut sebagai kemampuan pemahaman teoretik (knowladgebased capability). Kedua, di level praktis, memfasilitasi tumbuh kembangnya kemampuan yang dapat menjadi pijakan kompetensi profesi sarjana KPI.
BILA KECEMASAN MENDERA TUGAS KONSELING MENCARI SOLUSINYA
Authors: Abidin Zaenal 
Published: April 2018

Everyone in treading life at certain times will be faced with psychological events such as feeling threatened or feel there is a danger that threatens them is an inner anxiety, especially when man faces severe constraints it thinks could harm themselves both physically and psychologically even at death. If the anxiety level is allowed to whack someone, then so can interfere psychological stability as the inner pressure (stress) on the last level, can even lead to depressed levels of a mental shock which is very dangerous for the human identity. Departing from the description of the development and the negative psychological events in question, may be brought as a result of the very bad for oneâ€™s mental health. Then the movement counseling services into one of the gods helper for those with impaired intended in part to find a solution as urgent in order to save the stability of mental health / psychological for individuals who are experiencing problems in question.Â Setiap orang dalam menapaki kehidupannya pada saat saat tertentu akan dihadapkan pada peristiwa psikologis berupa perasaan terancam atau merasa ada bahaya yang akan mengancam, di antaranya adalah kecemasan batin terutama saat manusia menghadapi hambatan berat yang dianggapnya bisa merugikan diri, baik secara fisik maupun psikologis bahkan pada tingkat kematian. Apabila tingkat kecemasan ini dibiarkan terus mendera seseorang,maka bisa jadi akan menimbulkan gangguan stabilitas psikologis seperti tekanan batin (stress) pada tingkat terakhir, bahkan bisa menuju pada tingkat depresi suatu kegoncangan jiwa yang sangat berbahaya bagi identitas diri manusia. Berangkat dari deskripsi perkembangan dan peristiwa psikologis negatif dimaksud, bisa jadi akan membawa akibat yang sangat buruk bagi kesehatan mental seseorang. Maka gerakan layanan konseling menjadi salah satu dewa penolong bagi mereka yang mengalami gangguan dimaksud dalam mencarikan solusinya sebagai bagian yang urgen dalam upaya menyelamat Â kan stabilitas kesehatan mental/psikologis bagi individu yang sedang mengalami gangguan dimaksud.
STATISTIK DESKRIPTIF DALAM PENELITIAN KUALITATIF
Authors: Sholikhah Amirotun 
Published: April 2018

Descriptive statistics are statistics used to analyze data in ways that describe or depict the data that has been collected as it is without intending to generally accepted conclusions or generalizations. Therefore, in order to ensure the validity of results from data obtained three stages required therein or better known as the basic foundation that is; The first variation where statistics works with changing circumstances. The second reduction means that not all of the information that must be processed. Not all people have studied (population), but simply with less samples are representative only. Thirdly, the generalization is to draw general conclusions that apply to members of the population based on representative samples. Through these stages at least, researchers will be able to produce comprehensive data and findings can be justified scientifically. It is therefore essential for researchers to use statistical methods descriptive qualitative research, as a form of research on social phenomena that tend to be captured. Through the ability if a database owned by qualitative descriptive method, it is helpful in making the observations in the form of measures in the form of numbers.Â Statistik deskriptif adalah statistik yang digunakan untuk menganalisis data dengan cara mendeskripsikan atau menggambarkan data yang telah terkumpul sebagaimana adanya tanpa bermaksud membuat kesimpulan yang berlaku umum atau generalisasi. Oleh karena itu guna menjamin hasil dari kevalidan data yang diperoleh diperlukan tiga tahapan di dalamnya atau lebih dikenal sebagai landasan pokok yaitu; pertama variasi dimana statistik bekerja dengan keadaan yang berubah-ubah. Kedua reduksi artinya tidak seluruh informasi yang harus diolah. Tidak seluruh orang harus diteliti (populasi), melainkan cukup dengan sampel-sampel yang mewakilinya saja. Ketiga, generalisasi yaitu menarik kesimpulan umum yang berlaku untuk anggota-anggota populasinya berdasarkan sampel-sampel yang representatif. Melalui tahapan tersebut paling tidak peneliti akan mampu menghasilkan temuan data yang komprehensif dan dapat dipertanggungjawabkan secara keilmuan. Sebab itu sangat penting bagi peneliti untuk menggunakan metode statistik deskriptif pada penelitian kualitatif, sebagai bentuk penelitian tentang yang cenderung memotret fenomena sosial. Melalui kemampuan olah basis data yang dimiliki oleh metode kualitatif deskriptif, sangatlah membantu dalam melakukan pengamatan dalam bentuk ukuran-ukuran berupa angka-angka.
Dakwah Islam dalam Pemikiran lsma'il Raji al-Faruqi
Authors: Nasrudin Nasrudin 
Published: April 2018

In the some way as Christianity, Islam poses itself as a preaching religion. A preach for the truth of Islam represents Allah's order and is valued as a Â holy preach. The preach to obey God con be seen from different points. Seen from its mod'u, it is offered to oil human beings, regardless their races and languages. Â Seen from its materials, Islamic preach covers oil aspects of human life in which universal human values become its principles. According to lsmo'il Roii ol-Foruqi, Islamic preach hos to represents the spirit of freedom, rationality, and universality. Consequently, Islam must be preached in politeness, freedom, and responsibility Â as well as without any pressure because the truth of Islam is rational.Â
Dakwah Melawan Globalisasi
Authors: Syufa'at Syuafa'at 
Published: April 2018

Da'wa hos two missions, namely keilohion and kerisolohon. The mission of keilohion means to free human beings from spiritual slavery while the Â mission of kerisolohon means to free human beings and invite them to commit good deed and avoid bod deed. It also invites human beings to believe in Allah (QS 3:110). In this globalization era, da'wa faces some threats, such as theological, spiritualistic, and global threats. emergence of , and sobilisosi The first includes Â oqidoh destruction through pluralism issue, the. The second threat includes the real condition now that there ore many people who hove great devotion to do rituals Â such as salat, haji, but at the some time they a/so do some corruption and other bad tricks. The third threat includes the issue of terrorism, global worming, gender, human right, sex tourism, and so on. As a result, critical interpretation is neededto Â face globalization issues so that do'wo will sorvive and function as rahmatan Iii 'alamin.Â
Makna Desain Keris dalam Budaya Jawa
Authors: Warto Warto 
Published: April 2018

Cultural objeds in Java besides owning high aesthetic value also have magical energy it is of course to which sure and trusting it. Arlistic to progressively Â form of the objed, hence will be valuable progressively high art and have deeper magical meaning. Keris as oneoi the cultural objed in Java owning very unique desain. Existence of keris cannot be discharged from a smith. Of hands of they keris created. Greatness of keris do not famous only just Java land. But have become heritage grand culture of world. Keris is cultural masterwork of parallel proper Indonesia with other masterpieces of whole world.Â
DAI SEBAGAI ULAMA PEWARIS PARA NABI
Authors: Malik Hatta Abdul 
Published: April 2018

Allah guides people through the presence of the messengers who served as a witness, to give glad tidings and warnings, the Caller of Allah, to teach the Qurâ€™an and the wisdom and to be good role models for human beings. However, as the messenger was gone, the task of the apostles passed on to the scholars or preachers whose task is to invite people to the path of Allah. Therefore, the scholars and preachers, as the spearhead of the spread of Islam, need to know the tasks of the Prophet and also follow the example of the Prophet in carrying out the mandate Allah assigned to him.Â Allah memberikan petunjuk kepada manusia melalui kehadiran para rasul yang bertugas untuk menjadi saksi, memberikan kabar gembira dan peringatan, penyeru agama Allah, mengajarkan al-Qurâ€™an dan hikmah serta menjadi suri tauladan yang baik bagi manusia. Namun, ketika rasul sudah tiada, maka tugas rasul tersebut diwariskan kepada para ulama atau dai yang bertugas untuk mengajak manusia kepada jalan Allah. Oleh karena itu, dai sebagai ujung tombak penyebaran Islam perlu mengetahui tugas-tugas para Nabi dan juga mencontoh Nabi dalam mengemban amanat Allah yang dibebankan kepadanya.
INTERKONEKSITAS DALAM AJARAN SOSIAL TASAWUF SUNNI DAN FALSAFI
Authors: Khotimah Khusnul 
Published: April 2018

The existence of Sunni and philosophical mysticism in the study of Sufism has its own epistemology. Discussing the polemic between Sunni and philosophical Sufism is risky because instead of the differences between them, there is prevalent interrelation between them. Therefore, interconnecting between the two models of Sufism deserves to be taken into a deeper study because Sufism may emerge as a moral movement towards social, political, moral, and economic inequalities committed by Muslims. The interconnectivity between Sunni and Falsafi Sufism were found in the spread of Islam around the archipelago. In this case, Islam first entered the archipelago by applying philosophical Sufism, such as pantheism in the Java community. Both Sunni and falsafi Sufism leads to personal moral perfectness self, by which the person can influence other people by his/her good behavior such as having self-control, obeying the parents, being wise and just, as well as regarding other peopleâ€™s beliefs. The teaching of suni and falsafi Sufism has a significant role in social change and its followerâ€™s spirituality, such as the spread of Islam around the archipelago, and the teaching for equality.Â Keberadaan tasawuf sunni dan falsafi dalam studi tasawuf memiliki epistemologi keilmuan tersendiri. Memperbincangkan polemik antara tasawuf sunni dan falsafi adalah hal yang riskan, karena masing-masing memiliki kecenderungan yang berbeda-beda, namun melakukan interkoneksi antara kedua model tasawuf tersebut menjadi kajian yang patut untuk ditelaah, karena tasawuf merupakan gerakan moral terhadap ketimpangan sosial, politik, moral dan ekonomi yang dilakukan umat Islam. Interkoneksitas tasawuf Sunni dan Falsafi tampak pada proses Islamisasi di Nusantara, di mana pertama Islam masuk ke Nusantara banyak menggunakan tasawuf falsafi, seperti paham panteisme dalam masyarakat Jawa. Tasawuf sunni dan falsafi bermuara pada kesempurnaan moral diri sendiri yang berdampak pada orang lain, dengan cara pengendalian hawa nafsu, menghormati kepada orang lain, bersikap bijaksana, adil serta menghormati Â kepercayaan orang. Ajaran sosial tasawuf suni dan falsafi memiliki peran yang cukup besar dalam perubahan sosial masyarakat, antara lain tentang Islamisasi di Nusantara, dan ajaran kesetaraan, sehingga telah menempatkan tasawuf sunni dan falsafi memiliki peran yang cukup signifkan dalam pengamalan spiritual pengikutnya.
DIALOG DAN TOLERANSI (SEBUAH ALTERNATIF DAKWAH DI TENGAH PLURALITAS AGAMA)
Authors: Maftuchah Farichatul 
Published: April 2018

Religious plurality potentially can causes collisions, conflicts, violence and anarchic attitude among people who have different faiths. This is because every religion has the exclusive aspect in the form of truth claims, namely the recognition that their religion is the correct one, whereas any religion embraced by different people is wrong. Pluralism should be understood not only by knowing its existence, but also by real and active participation towards the plurality. To foster peace in this era of plurality, one of the workable alternatives is to build tolerance through dialogue. A pluralist should interact with a variety of religions with open mind, learning and respecting his/her dialogue partners as well as showing a commitment to his/her own religion in order to avoid relativism in religion.Â Pluralitas agama berpotensi melahirkan benturan, konflik, kekerasan dan sikap anarkhis terhadap pemeluk agama lain. Hal ini dikarenakan setiap ajaran agama mempunyai aspek eksklusif berupa truth claim yaitu satu pengakuan bahwa agama yang dianutnya adalah yang paling benar, konsekuensinya adalah agama yang dipeluk oleh orang yang berbeda adalah salah. Pluralisme tidak hanya dipahami hanya dengan mengakui kemajemukan saja, namun yang dimaksud adalah keterlibatan aktif terhadap realitas kemajemukan tersebut. Untuk menumbuhkan kedamaian di era pluralitas ini alternatif yang bisa dilaksanakan adalah membangun toleransi dengan dialog. Bagi seorang pluralis dalam berinteraksi dengan aneka ragam agama tidak hanya dituntut untuk membuka diri, belajar dan menghormati mitra dialognya, tetapi tetap harus commit terhadap agama yang dianutnya, karena dengan demikian relativisme agama dapat dihindari.
PEMBENTUKAN JIWA MANUSIA MELALUI PESAN TAUHIDULLAH
Authors: Asmaya Enung 
Published: April 2018

Human being consists of two integrated elements, the spirit and the body. Both elements need supplies to achieve a condition of being â€œtaqwaâ€, that is the willing to obey all the rules of God and avoid His prohibition. Through the spirit, a human being can generate either good or bad deeds. In order to have a spirit that always drives and guides human being to perform good deeds, it should be managed with tauhidullah daâ€™wa message, which means admitting the Allah as the one and only God, either in the concept of creation (rabb), possession (malik), or de pendency (ilah) of human being towards Him. Applying the principles will form healthy, sincere, and optimistic human spirit in facing the dynamics of life as well as being positive and happy in accepting oneâ€™s destiny. For that reason, tauhidullah message will form human spirit of good morality.Â Manusia terintegrasi dari unsur jiwa dan raga. Kedua unsur tersebut membutuhkan makanan dan asupan agar terlahir manusia-manusia yang bertakwa. Melalui jiwa, manusia dapat menggerakkan perilakunya pada hal yang baik dan buruk. Agar jiwa senantiasa bergerak dan membimbing pada perilaku yang baik maka ia harus dikelola dengan pesan dakwah tauhidullah. Tauhidullah adalah meng-Esa-kan Allah SWT, baik dalam konsep penciptaan (rabb), pemilikan (malik) dan kebergantungan (ilah) manusia kepada-Nya. Dari ketiganya akan membentuk jiwa-jiwa manusia yang sehat, ikhlas, optimis dalam menghadapi dinamika kehidupan. Senantiasa positif dan bahagia dalam menerima sunatullah yang telah menjadi ketetapan-Nya. Oleh karena itu, pesan tauhidullah menjadi pesan pembentuk jiwa manusia agar menjadi orang-orang yang berakhlak mulia.
PSIKOLOGI KEBAHAGIAAN MANUSIA
Authors: Fuad Muskinul 
Published: April 2018

For centuries, happiness has been the main issue to be discussed by scholars. In regards to the importance of this theme, this article discusses the meaning of happiness, its components, and how to measure it using philosophical and psychological approaches. To make it more functional and beneficial, it is provided with methods of self-development in achieving the meaning and happiness of life. By studying these aspects, and strengthened with personal experience, psychologist sand counselors are expected to be more effective in performing guidance and counseling activities that their clients under their guidance are able to reach a meaningful and happy life.Â Persoalan kebahagiaan telah menjadi tema utama pembahasan para tokoh selama berabad-abad. Mengingat pentingnya tema ini, tulisan ini akan mencoba menjelaskan makna kebahagiaan, komponen kebahagiaan, dan cara mengukurnya, dengan pendekatan filosofis dan psikologis. Agar lebih fungsional dan bermanfaat, tulisan ini akan dilengkapi dengan uraian tentang metode pengembangan diri dalam meraih makna hidup dan kebahagiaan hidup. Dengan mempelajari aspek-aspek ini, yang kemudian dipadu dengan pengalaman masing-masing di lapangan, para psikolog dan konselor diharapkan akan semakin efektif dalam melakukan kegiatan bimbingan dan konseling, sehingga para klien yang dibimbingnya dapat meraih hidup yang bermakna dan berbahagia.