Articles
<![CDATA[ISLAM DAN PENDIDIKAN MULTIKULTURAL ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ JURNAL TADRIS STAIN PAMEKASAN Vol 4, No 2 (2009) ]]>
Publisher : <![CDATA[STAIN Pamekasan ]]>
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<![CDATA[Abstract: The core of multiculturalism is the willingness to receive other groups as an equal and united part. It denies cultural, ethnical, gender, language and religious distinctions. Multiculturalism becomes a contextual idea relating to the current contemporary society. The basic priciples of equity, justice, openness, and difference recognition are the value principle needed by human in the crush of global culture. Thus, education has been an appropriate media to establish emulticultural. As a result, it is urgently required to design a curriculum of multicultural education containing some materials that are able to present multiperspectives of certain cultural phenomena.]]>
<![CDATA[PENDIDIKAN KARAKTER DI STAIN PEKALONGAN ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Ula, Miftahul]]>;
<![CDATA[Khobir, Abdul]]>
<![CDATA[ Jurnal Penelitian Vol 10 No 1: Mei 2013 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v10i1.357
<![CDATA[State College of Islamic Studies of Pekalongan as an Islamic college under the Ministry of Religious Affairs has a great responsibility and a strategic role in developing character building. It is because STAIN is an institution of higher education that produces many Muslim intelectuals and religionists. Based on that, this study was aimed to understand in depth about the role of the institution, the learning system, and the programs that are being done by the Research and Community Center of the institution (P3M STAIN Pekalongan) in developing character building. Phenomenological approach was used to understand the subjective aspect of persons' behavior and the conceptual nature of them. The result showed that the character building in STAIN Pekalongan seemed to be representative enough. But in practice, however, got a very big challenge, either from inside education environment or from outside.]]>
<![CDATA[DIMENSI FEMINIS TUHAN: Paradigma Baru bagi Kesetaraan Gender ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ Jurnal Penelitian Vol 5 No 2: Nopember 2008 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v5i2.245
<![CDATA[Gender inequality seringkali dianggap devine creation (segalanya bersumber dari Tuhan). Di sinilah teologi Islam sebenarnya mendapat batu ujian. Karena teologi seharusnya merupakan refleksi kritis agama terhadap permasalahan yang dihadapi masyarakat sehingga tidak hanya bicara tentang konsep ketuhanan, tetapi yang metafisik diterjemahkan kepada persoalan sosial terutama persoalan perempuan. Lebih tepatnya, teologi perempuan adalah teologi yang menggali aspek-aspek feminim Tuhan demi kesetaraan jender. Penelitian ini berusaha melacak akar-akar teologis perempuan serta mengekplorasi sifat-sifat feminim Tuhan agar kesetaraan gender dapat tercipta. Perendahan terhadap kualitas feminim perempuan bernilai sama dengan pengabaian kualitas feminim Tuhan. Atas dasar hal tersebut, diskriminasi jender sesungguhnya tidak memiliki legitimasi teologis tetapi justru pengingkaran terhadap Tuhan secara utuh. Alasannya, relasi jender secara mengesankan telah direpresentasikan oleh Tuhan sendiri.]]>
<![CDATA[MANUSIA DALAM PERSPEKTIF SØREN KIERKEGAARD DAN MUHAMMAD IQBAL ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ Jurnal Penelitian Vol 9 No 1: Mei 2012 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v9i1.132
<![CDATA[Soren Kierkegaard dan Muhammad Iqbal adalah filsuf yang menempatkan manusia sebagai titik awal untuk mencari kebenaran. Penelitian ini bertujuan untuk mengeksplorasi pertemuan dan perpisahan titik antara keduanya. Penelitian ini mengungkapkan bahwa keberadaan manusia yang dijelaskan oleh mereka memiliki titik pertemuan: itu adalah bahwa dua pandangan teologis-filsafat. Yang unik dari Pandangan Kierkegaard berkonsentrasi pada analisis eksistensi, estetika, etika dan langkah agama. Hanya mereka yang berani melakukan keputusan bisa ada karena keputusan sendiri akan mendorong dia untuk nya tujuan hidup. Pandangan ini sama dengan pandangan Muhammad Iqbal yang Muslim memiliki tanggung jawab untuk dirinya sendiri menderita. Mereka adalah satu-satunya orang yang bisa mengubah sejarah menjadi apa yang mereka inginkan. Iqbal melihat dunia sebagai produk usaha manusia itu. Urutan Keberadaan mereka untuk bertahan sebagai subjek, orang - sebagai wakil dari Allah (insan kamil)]]>
<![CDATA[Kematangan Beragama Masyarakat Industri Batik ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ Jurnal Penelitian Volume 13 Nomor 2 2016 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v13i2.1199
<![CDATA[Penelitian ini bertujuan untuk mengetahui sikap masyarakat industri batik di Pekalongan berkaitan dengan prediktor keyakinan terhadap rukun iman dan persepsinya terhadap kegiatan keagamaan. Dengan menggunakan pendekatan penelitian kuantitatif, diperoleh hasil penelitian yaitu: pertama, keyakinan atas rukun iman hanya mempengaruhi sebesar 10,8 %, sehingga hasilnya tidak signifikan; kedua, persepsi kegiatan keagamaan mempengaruhi sebesar 18,5 %, sehingga hasilnya signifikan; dan ketiga, keyakinan atas rukun iman dan persepsi terhadap kegiatan keagamaan secara bersama-sama menyumbangkan 23,6 %. Jadi hasil terakhir ini berpengaruh secara signifikan.]]>
<![CDATA[MODERNITAS DALAM PERSPEKTIF SEYYED HOSSEIN NASR ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ Jurnal Penelitian Vol 8 No 2: Nopember 2011 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v8i2.84
<![CDATA[This study examined the thought of Seyyed Hossein Nasr on modernity. Nasr confronted Western Metaphysics’ view on one side and Islamic Metaphysics’ view on the other. Nasr took more emphasis on Sufism, though Nasr himself seemed not yet to the level of a mystic Sufi figures as known in the Islamic world. However, Nasr indeed had his own originality-in certain limits-that he concocted Sufism he mastered with his experience and his study results in the West to find alternative answers to the problems of modern man.]]>
<![CDATA[KOSMOLOGI JAWA SEBAGAI LANDASAN FILOSOFIS ETIKA LINGKUNGAN ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ RELIGIA Vol 20 No 2: Oktober 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i2.1026
<![CDATA[Tulisan ini bertujuan untuk membangun landasan filosofis etika lingkungan melalui kosmologi Jawa dengan pendekatan filsafat. Fokus kajian diarahkan pada pandangan kosmologi Jawa untuk menemukan argumentasi filosofis landasan etika lingkungan. Pandangan kosmologi Jawa secara ontologis mengajarkan relasi antara manusia dan alam berbasis kesatuan eksistensi (manunggaling kawula gusti) sehingga dapat mengisi kekosongan kosmologi positivistik-antoposentris dalam mentalitas pencerahan. Secara epistemologis, berbasis rasa yang merupakan sistematisasi pengalaman manusia dalam menjalani kehidupan dan mampu mengantarkannya pada pengetahuan tentang Tuhan pencipta alam. Secara aksiologis bermuara pada harmoni in nature, sebuah sikap apresiatif terhadap alam yang merefleksikan ditiadakannya jurang pemisah antara subjek dan objek. Refleksi tersebut memungkinkan dilaksanakannya norma yang dijadikan pedoman berperilaku dan tuntutan kebutuhan praktis sejalan dengan dimensi etis-antropologis. Dengan demikian diharapkan dapat merubah cara pandang manusia terhadap alam dan memiliki kontribusi bagi pengembangan etika lingkungan untuk merespon problem kerusakan lingkungan baik dalam skala lokal maupun global.]]>
<![CDATA[TEOLOGI MULTIKULTURAL (Resolusi Konflik Religiusitas di Indonesia) ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ RELIGIA Vol 14 No 2: Oktober 2011 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v14i2.87
<![CDATA[Raison d’etre teologi Islam adalah tuntutan "realitassosial". Teologi seharusnya tidak hanya membahas konsepketuhanan melainkan refleksi kritis agama terhadappermasalahan sosial. Salah satunya adalah persoalan pluralitasagama di Indonesia. Islam dapat menjadi pijakan bagispiritualitas multikultural melalui pemahaman mendalamterhadap nilai-nilai etik fundamental yang dimiliki olehagama-agama sehingga menjadi entri point untuk mencarititik temu (kalimatun sawa)' sehingga dapat melahirkanmutual understanding diantara agama-agama. TeologiMultikultural sangat penting di jaman kontemporer ini karenapluralitas telah menjadi keniscayaan. Selain itu berguna untukmenghadapi berbagai fenomena keagamaan di masa depanyang ditandai oleh konflik-konflik dengan mengatasnamakanagama. Meskipun agama bukan satu-satunya faktor namunjelas sekali bahwa pertimbangan keagamaan dalam konflikkonflikitu dalam ekskalasinya banyak memainkan peran.Raison d’être of Islamic theology is a “social reality” demand.Theology should not only discuss about the concept of Godbut also reflect the religion critically with the social problems.One of them is plurality of religion in Indonesia. Islam can bemade as foundation to multicultural of spirituality throughdeep understanding of ethic values owned by many religion inIndonesia so that it become an entry point to find the meetingpoint (the same word) that can bring about mutualunderstanding among the religions. Multicultural theology isvery important in this contemporary time because pluralityhas become a must. Besides, it is also useful to face manyreligious problems in the future like conflicts on behalf ofreligion. Even though religion is not the only factor, it is soclear that religious justification in those conflicts plays animportant role.]]>
<![CDATA[Social Representation of Coastal Javanese Islam: Portrait of Pekalongan Indonesia ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Gunaryo, Achmad]]>;
<![CDATA[Thohir, Mudjahirin]]>
<![CDATA[ Jurnal Penelitian Volume 17 Nomor 1 2020 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v17i1.2728
<![CDATA[This study aims to understand in-depth the representation of Coastal Javanese Islam in Pekalongan with cultural approach. This approach puts Pekalongan people onto its social world center, in order to understand how they identify and interpret the world, particularly the articulation of economic activity protected by culture and mediated by Islam tenet. The research method used was qualitative one. Data was obtained through observation and in-depth interview, and analyzed descriptively, by focusing on social practice of batik business performer as the basic vehicle, meaning competition place, and contributing to Islam. The result of research shows that the role of Islam in Pekalongan social life is very strong and dominant represented in dialectical Islam with the manifestation of symbolic spiritualism. Therefore, Islam functions not merely as an effective means of solving life problem, including batik business, confirming Geertz’s argument that religion serves not merely as ethical foundation, but moral vitality source. Culture is an important power in social life. This finding declines Weber’s thesis that Islam does not have theological affinity supporting economic growth, because empirical fact in Pekalongan Indonesia shows that Islam spirituality becomes an effective means of solving business problem.]]>
<![CDATA[Kalimatun Sawa’ as The Basis of Religious Tolerance (Interpretation of Nurcholish Madjid’s Thoughts Based on Paul Ricoeur’s Hermeneutics) ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Zuhri, Amat]]>;
<![CDATA[Marom, Naelil]]>
<![CDATA[ RELIGIA Vol 23 No 2: Oktober 2020 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2164
<![CDATA[This paper aims to understand deeply the thoughts of Nurcholish Madjid about kalimatun sawa’ as the basis of religious tolerance. The approach used is Paul Ricoeur’s Hermeneutics. The main issues that will be examined include interpretation theory in Paul Ricoeur’s Hermeneutics, Nurcholish Madjid’s thoughts about kalimatun sawa’, as well as the application of interpretation theory in understanding kalimatun sawa’. Through this understanding, it is expected to find the meaning of kalimatun sawa’ as well as its contribution to religious tolerance in Indonesia.]]>
