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DENIED CHILD RIGHTS: CASE STUDY BAHA’I RELIGION IN PATI CENTRAL JAVA Moh Rosyid; Lina Kushidayati
International Conference on Social and Islamic Studies Proceedings of the International Conference on Social and Islamic Studies (SIS) 2021
Publisher : International Conference on Social and Islamic Studies

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Abstract

This article based on research carried out in 2021 among denied child rights of the Baha'i religious in the village of Cebolek Kidul, Margoyoso, Pati, Central Java. Baha’i is an independent religion that was first known in Persia in the 1840s and came to Indonesia in 1870 brought by medical experts to join a UN’s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion, and descriptive qualitative. In Cebolek, there are 25 people in 9 families. Result, article 71 of Act No.39/1999 the government is obligated to protect religious people. Indonesia acknowledges the existence of religion (anything) and facilitate all religion to grow, the same position in front of the law and the state does not interfere with the religious beliefs, but the state protect its citizens are religious anything. Minister of Religious Affairs, received a letter from the Minister of Home Affairs, No. 450/1581/SJ dated March 27, 2014 and answered him with a letter Number MA/276/2014 dated July 24, 2014 concerning an explanation of the existence of Baha'i in Indonesia (1) is one of the developing religions in 20 countries, (2) included in the religion protected in articles 29, 28 E, and 281 of the 1945 Constitution, (3) get full guarantee from the state, in the field of population, civil registration, education, law, etc. in accordance with the law. The civil service rights of the Baha'is in Pati have not yet been realized, even though the written explanation of the Secretary General of the Ministry of Religious Affairs, Bahrul Hayat, No SJ/B.VII/1/HM.00/675/2014 dated February 24, 2014 to the Director General of Civil Affairs of the Ministry of Home Affairs, (1) Baha'i is a religion, therefore according to Article 29, 28E, and 28I of the 1945 Constitution, Baha'i religious people have the right to live and worship according to their teachings, (2) Baha'is receive full guarantees from the state and are allowed, as long as they do not violate the provisions of the applicable laws, (3) in terms of population services, in accordance with Law No. 23/2006 jo with Law No. 24/2013, Baha'is have the right to obtain population and civil registration services. But, the Ministry of Home Affairs has not yet issued a letter to the regional head so that the civil rights of the Baha'is have not all been served by the state, such as applications for marriage certificates. As a result, (1) certificate of birth the Bahai children write by explicit “the child out of wedlock from the mother”, (2) the statute of head of household a woman a married by man, (3) Baha’i children the labeling from environment a illegitimate child and labeling family get together. Therefore, UU No 35/2014 Article 72 (1) huruf G, social have to active participation negative remove about child impact minority group and stigmatization from public labeling. Government, national government group, and public joint us for protection Bahai children.
GOVERNMENT AND IGNORE RIGHTS FORMAL EDUCATION: CASE STUDY SAMIN COMMUNITY IN KUDUS CENTRAL JAVA Lina Kushidayati; Moh Rosyid
International Conference on Social and Islamic Studies Proceedings of the International Conference on Social and Islamic Studies (SIS) 2021
Publisher : International Conference on Social and Islamic Studies

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Abstract

Samin is Javanese ethnic community originally driven by Ki Samin Surosentiko against invaders in Blora, Central Java. Its existence extends to the city Kudus, Central Java until now. This article describes the character of the Samin community in Kudus against UU as don’t formal and nonformal school and his marriage was registered. This matter violates Education Law and Marriage Law. Data collection by interview, observation, and literature was analyzed using a qualitative descriptive approach. Result, Samin doesn’t register marriage and no formal school. Teachings are held fast by homeschooling to protected generation. This curriculum are not slander (drengki), greedy (srei), hate others (panasten), indict without evidence (dawen), envy (kemeren), contempt fellow (nyiyo marang sepodo), and stay five away from abstinence are accuse (bedok), steal (colong), shoplifting (pethil-jumput); and don’t want to find goods (nemu wae ora keno).Samin community don’t have formal school for maintaining the teachings, inherit the speech in speech, educated by parent and figure, the evaluated in his life. The government must provide understanding so obey UU on an ongoing basis.
MENUNGGU KIPRAH NEGARA PADA SEKOLAH RUMAHAN ALA SAMIN: Studi Kasus di Kudus Moh Rosyid
Jurnal Penelitian Kebijakan Pendidikan Vol. 14 No. 1 (2021)
Publisher : usat Standar dan Kebijakan Pendidikan, BSKAP, Kemendikbudristek

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpkp.v14i1.384

Abstract

This research was conducted to understand the home school model of Samin residents in Kudus, Central Java. Research data obtained through interviews, observations, and literature review. Data was analyzed using a qualitative descriptive approach. Samin’s home school was initially led by Ki Samin Surosentiko during the resistance against the Dutch colonial in Blora and has spread to Kudus until now. Samin residents do not go to formal schools, but form home schools with the aim of protecting their generation from being carried away by the current dynamics. The learning materials focus on the principles of life and to stay away from five taboos: bedok (accusing), colong (stealing), pethil; pinch; and nemu wae ora keno; taboo to find goods. Samin residents do not go to formal schools because they still maintain their ancestral teachings with speech traditions. The educators are parents and traditional leaders. The results of the evaluation are reflected in their behavior in life. The Samin people’s passions are to serve, care for, and protect Ki Samin’s teachings in terms of ordinances, manners, and dharma so that the roots of the noble tradition are maintained. The success of homeschooling is reflected when students behave according to the teachings of their parents and can be followed as examples. The state must be present to provide continuous enlightenment so that its curriculum leads to formal education or equality, while also maintaining that local wisdom is not uprooted from its cultural roots. The role of the state ideally is to explicate with a persuasive approach, so that the teaching material could integrate formal homeschooling. Penelitian ini dilakukan untuk memahami model sekolah rumahan warga Samin di Kudus Jawa Tengah. Data riset diperoleh melalui wawancara, observasi, dan kajian pustaka. Analisis data menggunakan pendekatan deskriptif kualitatif. Sekolah rumahan Samin awalnya dimotori oleh Ki Samin Surosentiko di masa perlawanan kolonial Belanda di Blora dan menyebar sampai Kudus hingga kini. Warga Samin tidak bersekolah formal, tetapi membentuk sekolah rumahan dengan tujuan memproteksi generasinya agar tidak terbawa dinamika kekinian. Materi pembelajarannya berfokus pada prinsip hidup dan menjauhi lima pantangan: bedok (menuduh), colong (mencuri), pethil; jumput; dan nemu wae ora keno; pantangan menemukan barang. Warga Samin tidak bersekolah formal karena masih mempertahankan ajaran leluhur dengan tradisi tutur. Pendidiknya adalah orang tua dan tokoh adat. Hasil evaluasi tercermin pada perilaku hidupnya. Obsesi orang Samin yaitu nglayani, ngrawat, nglindungi ajaran Ki Samin dalam hal tata cara, tata krama, dan tata darma agar akar tradisi adiluhung terawat. Keberhasilan sekolah rumahan tercermin ketika peserta didik berperilaku sebagaimana ajaran orang tua dan dapat diteladani. Negara harus hadir memberi pencerahan secara berkesinambungan agar kurikulumnya mengarah pada pendidikan formal atau kesetaraan dan kearifan lokalnya tak tercerabut dari akar budayanya. Peran negara idealnya menjelaskan agar materi ajarnya menjadi homeschooling formal dengan pendekatan persuasif.
MENUNGGU KIPRAH NEGARA PADA SEKOLAH RUMAHAN ALA SAMIN: Studi Kasus di Kudus Moh Rosyid
Jurnal Penelitian Kebijakan Pendidikan Vol. 14 No. 1 (2021)
Publisher : Balitbang Kemendikbud

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpkp.v14i1.384

Abstract

This research was conducted to understand the home school model of Samin residents in Kudus, Central Java. Research data obtained through interviews, observations, and literature review. Data was analyzed using a qualitative descriptive approach. Samin’s home school was initially led by Ki Samin Surosentiko during the resistance against the Dutch colonial in Blora and has spread to Kudus until now. Samin residents do not go to formal schools, but form home schools with the aim of protecting their generation from being carried away by the current dynamics. The learning materials focus on the principles of life and to stay away from five taboos: bedok (accusing), colong (stealing), pethil; pinch; and nemu wae ora keno; taboo to find goods. Samin residents do not go to formal schools because they still maintain their ancestral teachings with speech traditions. The educators are parents and traditional leaders. The results of the evaluation are reflected in their behavior in life. The Samin people’s passions are to serve, care for, and protect Ki Samin’s teachings in terms of ordinances, manners, and dharma so that the roots of the noble tradition are maintained. The success of homeschooling is reflected when students behave according to the teachings of their parents and can be followed as examples. The state must be present to provide continuous enlightenment so that its curriculum leads to formal education or equality, while also maintaining that local wisdom is not uprooted from its cultural roots. The role of the state ideally is to explicate with a persuasive approach, so that the teaching material could integrate formal homeschooling. Penelitian ini dilakukan untuk memahami model sekolah rumahan warga Samin di Kudus Jawa Tengah. Data riset diperoleh melalui wawancara, observasi, dan kajian pustaka. Analisis data menggunakan pendekatan deskriptif kualitatif. Sekolah rumahan Samin awalnya dimotori oleh Ki Samin Surosentiko di masa perlawanan kolonial Belanda di Blora dan menyebar sampai Kudus hingga kini. Warga Samin tidak bersekolah formal, tetapi membentuk sekolah rumahan dengan tujuan memproteksi generasinya agar tidak terbawa dinamika kekinian. Materi pembelajarannya berfokus pada prinsip hidup dan menjauhi lima pantangan: bedok (menuduh), colong (mencuri), pethil; jumput; dan nemu wae ora keno; pantangan menemukan barang. Warga Samin tidak bersekolah formal karena masih mempertahankan ajaran leluhur dengan tradisi tutur. Pendidiknya adalah orang tua dan tokoh adat. Hasil evaluasi tercermin pada perilaku hidupnya. Obsesi orang Samin yaitu nglayani, ngrawat, nglindungi ajaran Ki Samin dalam hal tata cara, tata krama, dan tata darma agar akar tradisi adiluhung terawat. Keberhasilan sekolah rumahan tercermin ketika peserta didik berperilaku sebagaimana ajaran orang tua dan dapat diteladani. Negara harus hadir memberi pencerahan secara berkesinambungan agar kurikulumnya mengarah pada pendidikan formal atau kesetaraan dan kearifan lokalnya tak tercerabut dari akar budayanya. Peran negara idealnya menjelaskan agar materi ajarnya menjadi homeschooling formal dengan pendekatan persuasif.
PENGUATAN PELAYANAN ADMINISTRASI KEPENDUDUKAN PADA UMAT AGAMA BAHA’I DI PATI JAWA TENGAH: (Strengthening Administration of People Service for People Baha’i Religions in Pati Central Java) Moh Rosyid; Lina Kushidayati
Majalah Hukum Nasional Vol. 51 No. 2 (2021): Majalah Hukum Nasional Volume 51 Nomor 2 Tahun 2021
Publisher : Badan Pembinaan Hukum Nasional Kementerian Hukum dan HAM RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33331/mhn.v51i2.132

Abstract

Tujuan ditulisnya artikel ini memberi pemahaman pada penyelenggara negara dan masyarakat bahwa agama Baha’i adalah agama independen dan berhak hidup di Indonesia. Konsekuensinya, hak umatnya harus dipenuhi negara. Data diperoleh dengan wawancara dan diskusi tahun 2020 dengan umat agama Baha’i di Desa Cebolek Kidul, Kecamatan Margoyoso, Kabupaten Pati, Jawa Tengah, dan literatur. Data dianalisis dengan pendekatan deskriptif kualitatif. Hasil riset, hak umat agama Baha’i ada yang belum dipenuhi negara seperti permohonan akta kawin setelah kawin secara Baha’i, kolom agama dalam KTPnya tertulis setrip (-), dan pendidikan agama di sekolah formal diberi mata pelajaran agama non-Baha’i. Hal ini dipicu Kementerian Dalam Negeri tidak menindaklanjuti Surat Penjelasan dari Kementerian Agama Nomor MA/276/2014 kepada Pemda bahwa umat agama Baha’i berhak hidup dan haknya dilayani negara. Upaya yang harus dilakukan (1) Kemendagri menerbitkan surat kepada Kepala Daerah merujuk surat Menag Nomor MA/276/2014 tanggal 24 Juli 2014 agar melayani umat Baha’i, (2) Kemenkumham berdiskusi dengan Kemendagri karena belum terpenuhinya hak umat Baha’i di bidang Administrasi Kependudukan, (3) Pemkab Pati perlu memanfaatkan fasilitas negara dalam UU Nomor 16 Tahun 2011 tentang Bantuan Hukum. UU ini memfasilitasi pada warga (umat Baha’i) agar haknya difasilitasi pemerintah.
FULL E-BOOK MAJALAH HUKUM NASIONAL VOLUME 51 NOMOR 2 TAHUN 2021 Esa Lupita Sari; Lista Widyastuti; Dominikus Rato; R. Muhamad Ibnu Mazjah; Moh Rosyid; Lina Kushidayati; Muhaimin; Kristianus Jimy Pratama; Kornelius Benuf
Majalah Hukum Nasional Vol. 51 No. 2 (2021): Majalah Hukum Nasional Volume 51 Nomor 2 Tahun 2021
Publisher : Badan Pembinaan Hukum Nasional Kementerian Hukum dan HAM RI

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Abstract

Versi Ebook ini merupakan kumpulan dari 7 tulisan (artikel) yang ada di Majalah Hukum Nasional Volume 51 Nomor 2 Tahun 2021. Selamat membaca dan semoga bermanfaat.
HAK PENDIDIKAN ANAK DAN PENYEDIAAN GURU PENGHAYAT SAMIN Moh Rosyid
Jurnal Hukum Progresif Vol 9, No 1 (2021): Volume: 9/Nomor1/April/2021
Publisher : Doctor of Law, Diponegoro University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (706.584 KB) | DOI: 10.14710/jhp.9.1.64-73

Abstract

Naskah ini mendalami keberadaan anak warga Samin di Kudus dalam pendidikan formal yang sebagian tidak sekolah formal dan sebagian sekolah formal. Fokus naskah ini, hak anak Samin yang sekolah formal tapi tidak tersedia guru penghayat Samin. Data diperoleh dengan wawancara dan observasi di lokasi riset dianalisis secara deskriptif kualitatif. Hail riset, (1) harus disediakan guru agama Adam dalam proses pembelajaran pendidikan nonformal bagi warga Samin yang tidak sekolah, (2) pemerintah harus melakukan pendidikan afirmatif pada warga Samin yang sekolah formal karena tidak ada warga Samin yang memenuhi kriteria sebagai guru dalam pembelajaran di kelas, (3) Kemendiknasristek harus menerbitkan aturan Sekolah Rumahan menaungi pemeluk agama lokal, (4) Pemkab Kudus tidak membiarkan warga Samin yang tidak sekolah formal dengan berupaya dengan pendekatan persuasif agar amanat UU Nomor 20 Tahun 2003 dan PP Nomor 48 Tahun 2008 terlaksana.