Penanaman Nilai Kepahlawanan Dalam Pendidikan Dengan Memanfaatkan Data Sejarah

Timescales experienced by founding fathers in establishing and enforcing the country from the clutches of invaders if not immediately bedocumented is feared to be forgotten its heroism spirit by that current and future generations. Heroism will be remembered by the present and future generations if understood the heroic story. Embedding heroism can be imperishable whenteachers of history provide a fun and dynamic method of learning. The dynamics of teaching is something that should receive extra attention without which learning process will be boring. A practical solution, teacher should be experts in the field of study not just anybody. This may eliminate the impression that learning history is merely memorizing events and forgetting the incident analysis. Embedding heroism in education can utilize historical data. It is expected to develop a sense of nationalism and nationhood, rectifying historical data, memorizing national heroes who are sometimes forgotten by the hustle oflife, and historical data can be used as authentic evidence before the tribunal. Scattered historical data still needs to be explored by promoting historical source criticism to avoid victimization history in the next generation. It is to be anticipatedas historical data may be used as weapons strengthen the regime inpower, even it can be used as bullets to kill political rivals

Prospek Sarjana Nonkependidikan Menjadi Pendidik Pasca-keputusan Mahkamah Konstitusi

The existence of educational institutions is determined by the ability of education providers in increasing interest of prospective service users. The character and interest of prospective service users (students) need to be understood by education providers so that prospective students can be accommodated optimally. To know the expectations of service users, this paper describes the efforts of the applicant sued Act No. 14 of 2005 in particular Article 9 which says that the teacher is a qualified bachelor or diploma four. By the plaintiff, ideally requirement is an bachelor of education because it has been equipped with knowledge and skills to educate. Mk's Decision No. 025 / PUU-IV / 2006 dated February 22, 2007 that are eligible to be a teacher not only bachelor of of education / teacher, but all scholars (S.1) or diploma four (D.4) are qualified to be a teacher. It can be used as the basis that bachelor of non-education should not be pessimistic when it expects educators are largely determined by the expertise of job seekers, not simply print it becomes scholar institutions. The accommodation of undergraduate (bachelor's of any background) become educators is determined by the fulfillment of the requirements to be a teacher and scholar shrewdness carry themselves as self-qualified in the field of science to optimize the network of social interaction

Objek Dakwah Yang Ternafikan: Studi Kasus Pada Komunitas Samin

Negara kita di dalamnya terdapat berbagai budaya, suku, ras, kepercayaan, dan agama. Secara Perundangan, negara mengakui adanya ragam budaya, suku, ras, dan agama, meskipun kepercayaan dipadukan dengan budaya. Meski pemeluk kepercayaan mengaku beragama sesuai dengan keyakinannya, sebagaimana warga Samin mengaku ber-agama Adam, oleh pemerintah dianggap kepercayaan. Pengakuan publik tak banyak mengetahui karena masih membenarkan anggapan kolonial masa lalu bahwa Samin ateis, kolot, miskin, dan introfet. Imbasnya warga Samin tak dijadikan mad\u27u. Para da\u27i perlu memahami bahwa ada mad\u27u yang belum digarap secara optimal. Pedoman yang ditetapkan bahwa Kepercayaan terhadap TYME merupakan budaya spiritual berunsur tuntunan luhur dalam wujud perilaku, hukum dan ilmu suci yang dihayati penganutnya dengan hati nurani dalam kesadaran dan keyakinan terhadap TYME.Da\u27i yang berperan adalah guru agama Islam di sekolah formal, modin desa, dan guru mengaji. Bagi warga Samin yang kawin dengan cara Islam di KUA, modin desa dapat berperan sebagai pendakwah sejak belajar membaca syahadatain dan dididik memahami ajaran Islam pasca-nikah (mualaf). Begitu pula guru mengaji dapat berperan sebagai pendakwah dengan memberi bekal pemahaman pada mualaf (eks-Samin) dalam forum nonformal seperti kajian agama secara personal atau kelompok. Ketiga sosok da\u27i ditunggu kiprahnya menjadi da\u27i sejati

Mengevaluasi Ulang Dakwah Pada Pemeluk Agama Lokal: Studi Kasus Pada Komunitas Samin

Indonesia has a variety of cultures, ethnicity, race, creed, and religion. Unfortunately, between people and the state have different views toward religions and faiths. The state does not categorize Samin as a religion but a cult that is a part of cultures. Accordingly, Samin people likely become the target of da\u27wah. If we refer to the Presidential Decree No. 1/PNPS /1965, the legitimate religions accepted in Indonesia include Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism (Confucius). In other words, the State does not restrict particular religions as long as they do not conflict with the law. Thus, Samin might live in Indonesia as an Adam\u27s religion because it does not conflict with the law. As well, Samin people have a legitimate religion and they should not become a target of da\u27wah again because they are a part of religious groups.***Bangsa Indonesia memiliki berbagai budaya, suku, ras, kepercayaan, dan agama. Terdapat perbedaan cara pandang negara dan warganya terhadap agama dan aliran kepercayaan. Agama Adam yang dipeluk masyarakat Samin oleh negara dikategorikan aliran kepercayaan yang merupakan bagian dari budaya, bukan agama. Imbasnya warga Samin dijadikan obyek dakwah. Akan tetapi, bila memahami Perpres Nomor 1/PNPS/1965 bahwa yang dimaksud dengan “agama yang dianut di Indonesia” adalah Islam, Kristen, Katolik, Hindu, Budha dan Khong Hu Cu (Confusius). Dengan demikian, Negara tidak membatasi agama tertentu saja, prinsip dasar agama yang boleh eksis di Indonesia adalah agama yang tidak bertentangan dengan UU. Dengan demikian, agama Adam yang dipeluk warga Samin pun boleh hidup di Indonesia karena agama Adam tidak bertentangan dengan UU. Dengan demikian, warga Samin telah beragama dan sah keberadaannya maka warga Samin tidak boleh didakwahi karena telah beragama

Menggugah Peran Hukum Humaniter Internasional Islam dalam Mengurai Konflik Etnis Perspektif Sejarah

The defamation of minority ethnics and groups by the authority and the majority has been exposed by the media throughout history. This condition is contrary to the Islamic concept of rahmatan lil\u27alamin. The concept will not be materialized if the expert of humanitarian law does not involve in the formulation of Islamic humanitarian law. This topic is proposed by the author to persuade the expert of Islamic law to be more active in exploring the concept of prosperous life according to Islam. The author does not explore the topic from legal point of view but rather from historical point of view that crime and genocide has colored global life. If this condition is not addressed immediately and appropriately, we should concern that misguidance will be always characterized our life. Persuading humanitarian law expert is a scientist contribution to create a prosperous life and prevent a conflict. International humanitarian law is a part of International law consisting of diplomatic law, maritime law, law of International treaty, and space law. Due to its significance, it necessitates Islam to coloring humanitarian law. Islam may contribute to humanitarian law through the expert of Islamic law. Islam may be used as a frame of humanitarian law because it establishes a world full of compassion without any form of discrimination

Perkawinan Masyarakat Samin dalam Pandangan Hukum Negara

Marriage is a demographic matter which needs involvement of state, it deals with registration of marriage contract in order to get legitimation of law. Registration is an evidence of residence's obedient toward state law (law No.23/2006 about demographic administration, law no.12/200about citizenship). However, in Samin's community,marriage does not involved a state but based on the ancestors' teaching and Samin's principle of life.This study based on a grounded, ethnographic and phenomenologicalresearch, this can be categorized as a social-cultural research.Object of this study is phenomena of social and cultural of Samin's community in Kudus, specifically on marriage based on adat. This study aims to know a practice of Samin's marriage in Kudus, steps of marriage including nyumuk, ngendek,nyuwito, penyeksen, and tingkep. Such steps do not involve state's roles even inmarriage contract

Ahmadiyah di Kabupaten Kudus

This research was picturing the society of Ahmadiyah (which consistsof only ten families) in Kudus, Central Java. On one hand this community can be so adaptive to outers (non-Ahmadiyah people) such as joining their yasiinan or manaqiban groups and attending neighborhood meetings and can be so exclusive on the other hand. By exclusive here means that the Ahmadiyah people in Kudus will recite the quran and perform daily prayers together with themselves in their own mosque (Ahmadi mosque). The acceptance of Ahmadiyah in Kudus began when in 1989 some people in Kudus looked for physical and spiritual tranquility to Ahmadi people in Gabus, Pati, Central Java. The Ahmadi people of Gabus then taught them sesorah (Ahmadi teachings) which was suitable with them so that the Ahmadi teaching then well received. Kinship and patron client (employer-employee) relationship are two significant factors for the Ahmadiyah recruitment. The Ahmadiyah in Kudus could exist for the “center” (Bogor) sends them religious teachers who teach and lead their daily prayers in their own masjid. This masjid is built on a piece of land given by Ahmadi people. In order for their existence among local people not to be regarded such as creating “water and oil” relationship, Ahmadi people perform some social events which more outers are involved in, such as inviting them to halal bihalal forum and blood donor