This paper argues that culture is a part of religion in the sense that the latter (religion) authentically aims to help bless people as well to perpetuate peace among them. This article uses the term “culture” to refer to this perpetuated value. This action is in tandem with pluralism education; that is, an education that directs its students to free themselves up from any type of prejudice, and to be capable of not only learning knowledge in their classes, but also other cultures and perspectives available in the multicultural societies. Therefore, this pluralism education expects the students to qualify themselves with empathy, tolerance and solidarity to diverse groups of people in this world. Such a tremendous pluralism education occurs in Bali, Indonesia.
This research concludes that language and humanity are inseparable needs, where language is a tool for thinking for humans. Language which is an expression of the meaning it contains and the ideas it captures come from the universality of universality, including humanity. This research uses descriptive analysis method, by concluding all the data presented in this study. Halliday as one of the basic arguments in writing this article also explained that the function of interactional language, where human interaction is intertwined, one of which is through language, in this context is Arabic. As language users, humans have the emotive and imaginative power to interpret what they hear, what they say, and what they see. When Arabic is released into the public sphere, the resulting meaning will have a contextual correlation, and this meaning also adjusts to the interpreter's conceptual reference. The meaning that is covered by the language rules is extracting humanistic values as a form of enthusiasm to contextualize language texts in a wider scope.
This paper discusses the implementation of the method of educational pluralism in the learning of Islamic education at SMPN 4 Negara and SMAN 1 Negara in Jembrana-Bali. The paper focuses on exploring the learning methods used in the learning of Islamic religious education subjects in creating an interaction and integration between students who are Hindu and Muslim so that it leads to peaceful practices in the educational environment. Sources of data obtained through unstructured observation and interviews during November 2018 to March 2019. Writing using the theory of peace education proposed by John Dewey (1859-1952). Writing shows that the learning process of Islamic religious education with the method of pluralism can shape the character of students , both Hindus and Muslims are humanist, tolerant and inclusive. This paper also shows that to shape the character and character of students in Jembrana and to foster an understanding of diversity, is through the methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus the interaction of Hindu and Muslim students in Jembrana leads to the process of association, integration, complementation and sublimation. Ahmad Nurcholis. Merajut Damai Dalam Kebhinekaan. Jakarta: PT. Elex Media Komputindo, 2017.Aminuddin. Pengembangan Penelitian Kualitatif Dalam Bidang Bahasa Dan Sastra. Malang: Hiski, 1990.Azra, Azyumardi. “Agama Untuk Perdamaian Dunia.” Republika. 2014.———. “Pluralisme Agama Dan Multikulturalisme: Usaha Mencari Perekat Sosial.” In Reinvensi Islam Multikultural, 118. Surakarta: PSB-PS UMS, 2005.Bailey, Kennet D. Methods of Social Research. New York: A Division of Macmillan Publishing Co. Inc, 1982.Ballantine, Jeanne H. The Sociology of Education: A Systematic Analysis. Englewood Cliffs NJ: Prentice Hall, 1993.Banks, Olive. The Sociology of Education. New York: Shocken Books, 1976.Chaer, Moh. Toriqul. “Islam Dan Pendidikan Cinta Damai.” ISTAWA 2, no. 1 (2016): 73–94.Egan, Keiran. Getting It Wrong from the Beginning Our Progressivist Inheritance from Herbert Spancer, John Dewey, and Jean Peaget. Binghamtom: Vail Ballou, 2002.Gade, Syabuddin. “Perbandingan Konsep Dasar Pendidikan Antara Dewey Dan Asy-Syaibani.” Jurnal Ilmiah Didaktika 7, no. 11 (2011): 86.Knopp, Robert Bogdan Biklen and Sari. Qualitative Research for Education: An Introduction to Theory and Methods. Boston: Allyn and Bacon, 1998.Machali, Imam. “Peace Education Dan Deradikalisasi Agama.” Jurnal Pendidikan Islam 2, no. 1 (2013): 41–64. https://doi.org/10.14421/jpi.2013.21.41-64.Madjid, Nur Kholis. “Civil Society and the Investment of Democracy: Challenges and Possibilities",.” Republika, 1999.Merriam, Sharan B. Qualitative Research: A Guide to Design and Implementation. USA: The Jossey-Bass, 2009.Muhammad Allazam. “Learning from Dewey and Vygotsky Perspective.” International Journal of Scientific & Engineering Research 6, no. 7 (2015): 156–68.Mulyana, Deddy. Metodologi Penelitian Kualitatif: Paradigma Baru Ilmu Komunikasi Dan Ilmu Sosial Lainnya. Bandung: Remaja Rosdakarya, 2002.Robertson, Ian. Sociology. New York: Worth Publisher, 1977.Robinson, Philip. Beberapa Perspektif Sosiologi Pendidikan. Edited by Hasan Basri. Jakarta: Radjawali, 1986.Rosyada, Dede. Madrasah Dan Profesionalisme Guru Dalam Arus Dinamika Pendidikan Islam Di Era Otonomi Daerah. Jakarta: Kencana, 2017.Sadir, Darwis. “Piagam Madinah (Al-Qanun).” Jurnal Pemikiran Dan Pembaharuan Hukum Islam 5, no. 1 (2013): 250–57.Suseno, Franz Magnis. Etika Dasar: Masalah-Masalah Pokok Filsafat Moral. Yogyakarta: Kanisuius, 1993.Syam, Mohammad Noor. Filsafat Pendidikan Dan Dasar Filsafat Pendidikan Pancasila. Surabaya: Usaha Nasional, 1984. Wawancara dengan Drs. Putu Prapta Arya, M.Pd, tanggal 11 November 2018 Wawancara dengan Hj. Atikah, tanggal 11 November 2018Wawancara dengan I Made Mardika, S.Ag, tanggal 11 November 2018.Wawancara dengan Hj. Atikah, tanggal 11 Nopember 2018.Wawancara dengan Hj. Sri Mahayatin, S.Pd,I, tanggal 13 Nopember 2018.Wawancara dengan Hj. Sri Mahatin, S.Pd.I, tanggal 20 Februari 2019.Wawancara dengan Muhammad Fatih, tanggal 20 Maret 2019.Wawancara dengan Hj, Sri Mahayati, tanggal 20 Februari 2019.
Artikel berikut ini membahas penanaman nilai-nilai pluralisme melalui model pendidikan transformative learning pada Pondok Pesantren Nurul Ikhlas Negara. Mendasarkan pada informasi yang diberikan oleh tiga nara sumber. Tulisan itu memusatkan pada bagaimana proses pembelajaran agama dalam perspektif pluralisme yang bertujuan membentuk karakter peserta didik dan warga sekitar pesantren. Sumber data diperoleh melalui observasi tidak terstruktur dan wawancara selama 2017 hingga 2018. Tulisan ini menggunakan teori peace education yang dikemukakan oleh John Dewey berdasarkan dari filsafat pendidikan progresifisme. Tulisan ini menunjukkan bahwa dalam Penanaman Nilai-Nilai Pluralis Melalui Model Pendidikan Transfromatif Learning Pada Pondok Pesantren Nurul Ikhlas Negara menanamkan karakter pluralis, humanis, dan toleran, kegiatan pendidikan di Pondok Pesantren Nurul Ikhlas menggunakan model pendidikan transformative learning diikuti dengan pemantapan nilai-nilai dari pola standar penanaman karakter di sebagian besar pesantren di Indonesia. Yaitu melalui penanaman nilai at-tanawwu'iyyah, al-musawah wal-'adl, al-tasamuh, al-musyawarah, al-ukhuwwah, dan al-salam.
This study aims to determine the effect of using a Talking Stick model on learning outcomes of Fiqh. The research method used was a quasi-experimental study with a non-equivalent control group design. The population in this study was all students at the Fourth Grade of Islamic Primary School of Jamiatul Khair Ciledug-Tangerang, Sampling was drawn by using a saturated sampling technique in which all populations were used as samples consist of the control class and the experimental class. The instrument of this was a multiple-choice test that has four options. Moreover, the data analysis technique utilized the t-test. The results of the study showed that the mean score of the posttest for the control class was 69.8. Meanwhile, the mean score of the posttest for the experimental class was 77.76 with the standard deviations were 8.55 and 10.02 respectively. Furthermore, the result of the t-test showed that t-count (3,021)> t-table (2,011). This means that the t-count is bigger than the t-table. In other words, we can conclude that there is a significant difference between students who have studied by using the Talking Stick model and students who used conventional techniques.
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