HUBUNGAN TINGKAT OBESITAS DENGAN PERKEMBANGAN MOTORIK KASAR ANAK USIA 0-2 TAHUN DI POSYANDU BALITA CAMPUREJO PANCENG GRESIK

Anak yang mengalami obesitas baik ringan, sedang ataupun berat tetap berbahaya, karena anak obesitas cenderung mengalami penyimpangan pada perkembangan motorik kasarnya, seperti keterlambatan duduk, berdiri, berjalan. Dari 45 anak yang mengalami obesitas sebagian besar 24 (53,3%) mengalami penyimpangan perkembangan motorik kasar. Tujuan dari penelitian ini untuk menganalisis hubungan tingkat obesitas dengan perkembangan motorik kasar anak usia 0 – 2 tahun. Desain penelitian analitik observasional dengan pendekatan Cross Sectional, populasi semua anak obesitas usia 0 – 2 tahun sebanyak 51 responden, sampel sebesar 45, diambil dengan metode simple rndom sampling. Variabel independen tingkat obesitas, variabel dependen perkembangan motorik kasar anak. Instrument yang digunakan adalah observasi dan KPSP. Uji statistic ini menggunakan uji rank spearman dengan nilai kemaknaan α = 0,05. Hasil penelitian dari 45 responden terdapat 42,2% obesitas ringandan sebagian besar 24 (53,3%) responden mengalami penyimpangan perkembangan motorik kasar. Uji statistik menunjukkan ρ < α berarti ada hubungan tingkat obesitas dengan perkembangan motorik kasar anak usia 0 – 2 tahun. Semakin berat tingkat obesitas maka perkembangan anak mengalami penyimpangan. Perkembangan anak dipengaruhi oleh faktor sosio-ekonomi keluarga. Ibu diharapkan dapat memberikan asupan gizi seimbang agar anak tidak mengalami obesitas dan perkembangan anak menjadi normal

Dominasi Gerakan Salafi di Pogung Dalangan Yogyakarta

Salafism is more and more interested byIndonesian’s muslims, specifically in Yogyakarta. The writer gets one of core of salafi studies in Yogyakarta namely Pogung Dalangan region. There are two cores of religion studies namely Pogung Dalangan Mosque (MPD) and Pogung Raya Mosque (MPR). This article explain how Yogyajartas salafi actors do spread their religions doctrine. Theory used is Pierre Bordieu’s theory which is concepts of nigasi, arena,modal,doxa and heterodoxa. Author will view some important things which want to solve in this article. The result of this research is Salafis domination in Yogyakarta producing  integration and acception by Pogungs civilians. Refering on Bordieu principals theory, domination can occur because of four principals. First, Economic principal, salafi movement has mosque which can be used as da’wah means. Foundation has strength in economic because it is supported by strong enough donors. Second, Cuture principal,  Salafi actors always capaign and purify Islam doctrine. Thirth, social  principal, salafi movement in Yogyakarta is connected Global Salafi movement. Arabs fund support and strong network in Indonesia create salafi in Pogung as deep-rooted religions authority. Fourth, Symbolic principal, salafi actroy with “middle east label” make people more trustingSalafi, semakin hari kian banyak diminati masyarakat muslim Indonesia, terkhusus di Yogyakarta. Penulis menangkap salah satu pusat kajian Salafi di Yogyakarta yakni daerah Pogung Dalangan. Terdapat dua pusat pembelajaran keagamaan yakni Masjid Pogung Dalangan (MPD) dan Masjid Pogung Raya (MPR). Tulisan ini akan melihat bagaimana tokoh-tokoh Salafi Yogyakarta melakukan penyebaran paham keagamaan mereka. Pendekatan yang digunakan memeakai teori Pierre Bordieu yakni konsep unigasi, arena, modal, doxa dan heterodoxa. Penulis akan melihat beberapa hal penting yang ingin dipecahkan tulisan ini. Hasil penelitian ini adalah Dominasi Salafi di Yogyakarta terbukti melahirkan integrasi dan penerimaaan di masyarakat Pogung sendiri. Jika merujuk pada teori modal Bordieu, dominasi terjadi dikarenakan mereka memiliki empat modal. Modal Ekonomi yakni gerakan Salafi memiliki masjid yang bisa digunakan sebagai sarana dakwah. Yayasan kuat secara modal ekonominya dikarenakan ia disokong banyak donatur baik dari dalam maupun luar yang cukup kuat. Modal budaya, Para aktor Salafi selalu di Pogung selali mengkampanyekan, memurnikan ajaran Islam. Modal Sosial ialah Gerakan Salafi di Yogyakarta terhubungan dengan gerakan Salafi dunia. Sokongan Arab dan kuatnya jaringan di Indonesia menjadikan Salafi di Pogung sebagai otoritas keagamaan yang mengakar kuat. Modal Simbolik ialah para aktor Salafi dengan iming-iming label “Alumni Timur Tengah” menjadikan masyarakat lebih percay

Al-Qaeda in Gaza: isolating “the base”

In 1996, Osama bin Laden declared jihad against the American forces occupying Saudi Arabia, calling for Muslims to expel the infidels from the “land of the two holy places.” The first sacred ground mentioned in this statement, however, was not Saudi Arabia but Palestine. His words seething with hatred, bin Laden scorned the Arab regimes for failing to recapture Jerusalem and described the situation as a festering wound upon the Islamic umma.[1] Fourteen years later, even after orchestrating devastating attacks in three Western capitals, Bin Laden’s al-Qaeda is still unable to do much against Israel besides issuing scathing diatribes. Its most vigorous efforts to establish itself in the Palestinian arena have been in the Gaza Strip. Here, however, al-Qaeda-linked groups are stymied by a perhaps surprising adversary: Hamas. But despite Hamas’s efforts to suppress them, Salafi-jihadi groups maintain an underground presence. Even if al-Qaeda affiliates remain weak operationally in comparison to Hamas, al-Qaeda’s ideology of global jihad seems to be on the rise in Gaza. Meanwhile, the al-Qaeda leadership is relentless in pursuing new and ingenious ways for its agents to penetrate the Strip. A Hamas weakened by a tightened blockade or another war with Israel would leave an opening for Salafi-jihadi militants. The prospect of these al-Qaeda-linked factions upsetting a fragile peace needs to be considered among the many other factors relevant to engagement with Hamas.Publisher PD

Middle east Salafism's influence and the radicalization of Muslim communities in Europe

Salafism is first and foremost a method for the search of the religious truth; a desire to practice Islam exactly as it was revealed by the Prophet. It is a religious method whose influence has spread throughout the Arab world and also in Europe, thanks to the support received from Saudi Arabia and the Gulf States, which have helped expand this peculiar vision of Islam that is very close to Wahhabism. Its influence is on the rise and it has successfully impregnated several Islamist movements, including some sectors of the Muslim Brotherhoods. In Europe, it has become a powerful magnet for generations of young Muslims who suffer identity problems, reject European citizenship, and use their cultural alienation to justify the adoption of a form of universal Islam stripped of its heritage of traditions and adaptable to all societies. Although in principle Salafism is apolitical and opposes violence, it preaches an Islam that calls for cultural rupture with Europe. Moreover, its principles and textual references coincide with those of fighting Salafism and its followers have therefore become the preferred targets of jihadi recruiters. The fighting version of Salafism has also become the core ideology of the global jihadism sponsored by al-Qa'ida and the radical utopia of Abdallah Azzam. This ideology, aided by the proselytizing work of radical clerics, has led to the emergence in Europe of small groups with the capability to carry out independent terrorist strikes. Europe is no longer a mere logistics base for international jihadism, but a scenario for terrorist action. In the past, Islamist networks operating in Europe restricted their activities to providing logistical support for the cells that planned attacks in other parts of the world. The destruction of its operations base in Afghanistan has caused a transformation of the al-Qa'ida network, which is no longer an organized structure but a trademark or label conferring even greater impact on actions undertaken by local groups. Europe is facing a long term threat that will require not only measures to ensure appropriate integration of its Muslim communities, but also decisive action to confront an ideology that has declared a global war against the West

Family Salafi ideology of al-Imam ash-Shafi'i in Dumai

The purpose of this study was to determine how the Salafi doctrinal developments in the al-Imam ash-Shafi'i in Dumai. Salafi it is one of the methods in Islam who teaches Islamic law is pure without any addition and subtraction, based on the existing law on the generation of Muhammad and his companions, after they and the people afterwards. Where previously taken samples using Snowball Sampling and get respondents as many as 26 people,&nbsp; headmaster, 1 teacher and 24 students. While data collection techniques used were non-test by using observation and interview guides. This study used descriptive qualitative method. Qualitative descriptive study was designed to collect information about the actual situations present while it lasted. The results obtained are Salafi doctrinal developments in the al-Imam ash-Shafi'i in Dumai very guided by the teachings salafi doctrine. Starting from salafi indications coming from the family, neighborhood and friends faith salafi, up to the ways teachers teach Salafi teachings to students, such as delivering materials based Salafi teachings on the sidelines of learning. Almost all of the ways it is guided by the Salafi doctrine, which led to the development of Salafi teachings in the al-Imam ash-Shafi'i, the better. Religious activity was often made to increase the depth of knowledge of students against the Salafi doctrine. In addition to the learning process is based on the teachings of salafi, this study also analyzes the teaching materials namely instructional handbook used in boarding school al-Imam ash-Shafi'i with teaching materials used public schools (non salafi). There are three points of difference from both the instructional materials, namely: The difference in the end result or conclusion; Material differences general and special; and materials that are not available (taught) in public school

Format Pendidikan Pondok Pesantren Salafi Dalam Arus Perubahan Sosial Di Kota Magelang

Tujuan Penelitian ini adalah untuk mengetahui arus Perubahan sosial, format pendidikan pesantren salafi, dan langkah yang ditempuh pondok pesantren salafi dalam menghadapi arus Perubahan sosial. Hasil analisis kualitatif deskriptif data penelitian mengungkap bahwa arus Perubahan sosial pada pola pikir masyarakat terhadap dunia pendidikan. Terlebih pandangan masyarakat terhadap pendidikan pondok pesantren salafi yang mempunyai latar belakang bahwa pondok pesantren salafi atau tradisional hanya memberi pengajaran pendalaman agama saja tanpa memasukkan materi-materi pengetahuan umum. Sehingga hasil yang dibentuk dari pondok pesantren salafi hanyalah orang-orang yang pandai dalam hal agama saja, tanpa mempunyai keahlian tertentu. Ada dua format pendidikan pondok pesantren salafi di kota Magelang, yaitu pondok pesantren salafi, diantaranya pondok pesantren An Nur dan pondok pesantren Sirojul Huda yang di dalamnya hanya mengajarkan materi-materi keagamaan saja, dan pondok pesantren salafi yang di dalamnya menyelenggarakan program sekolah paket dan pembekalan lifeskill kepada santrinya, yaitu pondok pesantren Selamat. Hal tersebut sebagai langkah dan upaya pemenuhan harapan dari masyarakat dalam rangka pelayanan pendidikan yang seimbang antara ilmu agama sebagai landasan hidup, dengan ilmu pengetahuan umum sebagai pemenuhan kebutuhan hidup