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ICONIS Cover & Preliminary Pages (Editor), Roko Patria Jati; (Editor), Zakiyuddin; (Editor), Noor Malihah
ATTARBIYAH ICONIS Proceedings (2018)
Publisher : Institut Agama Islam Negeri IAIN Salatiga

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Book One (Editor), Roko Patria Jati; (Editor), Zakiyuddin; (Editor), Noor Malihah
ATTARBIYAH ICONIS Proceedings (2018)
Publisher : Institut Agama Islam Negeri IAIN Salatiga

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

ICONIS Book Two (Editor), Roko Patria Jati; (Editor), Zakiyuddin; (Editor), Noor Malihah
ATTARBIYAH ICONIS Proceedings (2018)
Publisher : Institut Agama Islam Negeri IAIN Salatiga

The theme of this conference is "Being Muslim in a Disrupted Millenial Age". The conference was motivated by the real challenges of the millenial generation and era. Indonesia is predicted to get demographic bonus in 2020-2045. According to the calculations of the National Family Planning Board (BKKBN) RI, in the decade, as many as 70 percent of Indonesian citizens are in the productive age, which is between 15 to 64 years. Only 30 percent are unproductive, for instance under 14 years and over 65 years old. Of course, demographic bonuses have an impact on the increasing number of young people, or more specifically, millennial generation.According to Neil Howe and William Strauss in the book Millennials Rising: The Next Great Generation (2000), millennial generation are those born between 1982 and 20 years later. This means that this year, they are between 15 to 35 years old. Neil and William call the millennial as the generation that determines the future. In Indonesian context, the millennial lifestyle has had a profound influence on various aspects of personal and public life; social, cultural, economic, political and even religious. The most noticeable aspect is the increasing role of social media, which is mainly driven by the millennial generation. The role of social media, for example, has far-reaching impacts on the creative economy, with the increasing variety of digital entrepreneurship-based professions utilizing online sites, youtube, instagram, twitter and facebook. While in politics, social media becomes the personal space of branding and attention seekers that characterize millennials. Interestingly, in many parts of the world, research on millennial generation has grown considerably. In addition to the above books, some of the more popular ones were the Boston Consulting Group (BCG) and University of Berkeley research in 2011 about the millennial generation of America; The Pew Research Center Review entitled Millennials: A Portrait of Generation Next (2010). Similarly the Texas-US based Center for Generational Kinetics through the intense genhq.com site is doing recent research on Millennial and Z generations.Similar research focusing on Muslim millennials is done by the Tabah Foundation of the United Arab Emirates entitled Muslim Millennial Attitudes on Religion and Religious Leadership (2016); The work of British Muslim writer Shelina Zahra Janmohamed Generation M: Young Muslims Changing the World (2016) is also interesting. In Indonesia, research and publications on millennial generations begin, but it is still difficult to find specific references to Muslim millennials. In fact, Indonesia is a country with the largest Muslim population in the world. According to the latest data of the Cetral Intelligence Agency, the number of Indonesian Muslims reaches a range of 225 million, far beyond Muslim countries such as Iran, Turkey, Egypt, and countries in the Arabian Peninsula. The proportion of Indonesian Muslims is also very significant, namely 87.2% of the total population of Indonesia. Given that fact, Muslim millennial of Indonesia has a very strategic position in the future. Millennial Muslims in this country can lift the image of Indonesian Islam to become a world reference in realizing a peaceful and harmonious society. Actually, the image has been recognized world widely. Two decades ago, various international media praised Indonesian Islam as an ideal portrait of Muslim society. Newsweek in 1996 labeled Islam Indonesia as "Islam with a smiling face". Newsweek is so fascinated with the style of religious people in Indonesia, calling it: everyone was kind; everyone was moderate; everyone respected humanistic values and a harmonious life. Interestingly, six years ago, precisely in 2011, Indonesianist Martin van Bruinessen reviewed the label in his paper with a question: What happened to the smiling face of Indonesian Islam? Martin seemed restless with the Indonesian Islamic movement, which was originally identical with the vision of nationality and humanity, into a movement that tends to be more political and partisan.This is where Muslim millennial Indonesia can take on the role. Today, around us, the narrative of hatred seems so real. It is laid out clearly through utterances, arguments, and comments on the mass lines crammed with verbal and visual violence. With such great potential, Indonesian Muslim youth are given a choice: To let the hate narrative expand its space, or to present a counter-narrative, through viralization of virtues as the part of millennial-style. This is the significance of organizing this annual conference.

Implementasi Kurikulum Pembinaan Pendidikan Agama Islam di Rumah Tahanan Negara Kelas IIB Salatiga Noor Malihah; Agus Wijayanto
INFERENSI: Jurnal Penelitian Sosial Keagamaan Vol 12, No 2 (2018)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/infsl3.v12i2.349-370

The purpose of this research is to find out: 1). the implementation of curriculum in nurturing Islamic Education in the House of Detention IIB Salatiga. 2). the management of Islamic Education in the House of Detention IIB Salatiga prison. This research is a qualitative research and is a field research using a case study approach. The objects of this research are the head of the House of Detention, the inmates of the House of Detention IIB Salatiga, the officers of the House of Detention IIB Salatiga, the relevant documents used in House of Detention IIB Salatiga. The data are collected based on: interviews, documentation and data triangulation. The results of this research demonstrate that: the implementation of curriculum in nurturing Islamic Education for inmates in the House of Detention IIB Salatiga are based on a specific curriculum used a guide for Islamic spiritual advisers in the house of detention. The curriculum has been implemented properly so that the prisoner’s mental revolution program can be achieved, though not all. Efforts to revolutionize the mentality and change the character of prisoners are conducted intensively and continously through lectures, discussions and counseling guidance and advice to the inmates. Coaching methods are carried out in two ways, namely inside and outside the room

Speech Errors Produced by EFL Learners of Islamic Boarding School in Telling English Story Agustina Ridho Utami; Noor Malihah
OKARA: Jurnal Bahasa dan Sastra Vol. 12 No. 2 (2018): OKARA: Jurnal Bahasa dan Sastra
Publisher : IAIN MADURA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/ojbs.v12i2.1930

The students of Islamic Boarding School Nurul Islam are used to learn spoken English, but they still make some errors when they are speaking. They often produce some speech errors when they are making an English conversation or when they are getting turn to speak in front of the class. This study aims to investigate the existence and the frequency of speech errors especially Silent Pause and Filled Pause produced by the students of Islamic Boarding School Nurul Islam in telling English Story. This research is a descriptive-qualitative with data presented in statistical forms. The object of this research is Speech Errors produced by students in telling English Story. And the respondents are 30 students from the 8th grade of English Tutorial Program in Islamic Boarding School Nurul Islam in the academic year of 2016/2017. This research was conducted by observation. It was to investigate the existence of Silent Pause and Filled Pause produced by the students in telling English story and to investigate the percentages of each speech errors. The findings of the observation in this research show 603 (100%) speech errors produced by students. Silent pause is 524 (87%) and Filled Pause is 79 (13%).

The influence of school environment and the performance of the honorary teachers of Islamic education toward the learning achievements Milya Angreranti; Noor Malihah
MUDARRISA: Jurnal Kajian Pendidikan Islam Vol 9, No 2 (2017)
Publisher : Prodi PGMI IAIN Salatiga

This research aims to know the influence of school environment and the performance of the honorary teachersof Islamic Education inSD Negeri Jetis I and SD Negeri Nampu I Karangrayung toward the students’ learning achievements. The study as designed as a research survey using quantitative methods (implementing partial regression or double recreation). The respondents are the fifth-grade students of SD Negeri Jetis I and SD Negeri Nampu I Karangrayung. The findings show that (1) there is a positive influence of school environment in SD Negeri Jetis I and SD Negeri Nampu I Karangrayung toward the students’ learning achievement as much as 2.7%. It means if the school environment is increased by one point then the students’ learning achievements will be increased by 2.7%, (2) there is a positive influence on the performance of the honorary teacher Islamic Education in SD Negeri Jetis I and SD Negeri Nampu I Karangrayung toward the students’ learning achievement as much as 13.7%.This means if the performance of the honorary teachersIslamic Education is increased by one point then the students’ learning achievements will be increased by 13.7%, and (3) there is a positive influence of school environment and the performance of the honorary teachersIslamic Education in SD Negeri Jetis I and SD Negeri Nampu I Karangrayung toward students’ learning achievement as much as 13.7%.

Digital natives problems and challenges in learning English Arti Novia Tiara Kristy; Noor Malihah; Faizal Risdianto; Supardi Supardi
Leksika: Jurnal Bahasa, Sastra dan Pengajarannya Vol 16, No 1 (2022)
Publisher : University of Muhammadiyah Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30595/lks.v16i1.12382

This research aims to analyze the problems and challenges encountered by Digital Natives and to find out how they overcome them in English learning. The Digital Natives were students of the English Department, IAIN Salatiga, in Academic Year 2017/2018. The methodology of this research was descriptive qualitative. This research used questionnaires and interviews. The questionnaire was used to find out the problem, challenge, and solution of Digital Natives in learning English. The interview section was to collect the information from participants about their experience, the problems and challenges, and how to solve them. This research, it was conducted data analysis by data reduction by simplifying, classifying, and removing unnecessary or irrelevant data to achieve the best finding of the research. The results showed that bad internet signal and connection, the negative effect of the technology and language learning problem. The challenge they frequently have is coping with the problem of lack of English vocabulary and they are being unsociable to the environment. The research showed that technology can be used as an effective digital tool to learn English. It can be seen by the participants’ learning experience. The digital tool assists English learner by overcoming their problems and challenges, what are the participants get more in using the digital tool is how fun the digital tool make easier for English learners... To overcome those problems, they should be wise with their dependence on the gadget and the internet. Then after a long time getting difficult vocabulary, they looked up some online dictionaries and asked to their friends.

The problem of Presupposition in George Orwell’s Novella Animal Farm Faizal Risdianto; Noor Malihah; Agung Guritno
Journal of Pragmatics Research Vol 1, No 1 (2019): Journal of Pragmatics Research
Publisher : State institute of islamic studies salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/jopr.v1i1.1-12

This research attempts to investigate the pragmatics presupposition in George Orwell’s Novella Animal Farm. Specifically, it tries to identify and classify the presupposition used in conversation in Orwell’s novella. The identification is based on the presupposition triggers and classification based on six type of presupposition. The research also attempts to analyze the function in the use of presupposition in conversation. The data in this research are in form of utterances containing presupposition. Based on the classification of six presupposition types according to Yule's theory (1996), 180 presuppositions are found: 69 (38,3%) existential triggered by definite description and possessive construction, 35 (19,4%) lexical triggered by change of state verb; implicative predicate; iterative, 53 (29,4%) structural triggered by WH-question, 4 (2,2%) factive triggered by factive verb/predicate aware glad and 19 (10,6%) non-factive triggered by the verb dream imagine. Based on the six language function by Jakobson (1960), there are 5 functions of presupposition in the novella which are, 57 (47, 9%) referential, 33(27,7%) emotive, 25(21,1%) conative, 3(2,5%) poetic and 1 (0,8%) phatic. In this research, the practice of referential function in applying presupposition is considered as the most frequent.Keywords: Presupposition, presupposition triggers, Novella, George Orwell

The Concept of Islamic Humanistic Education Siti Rahmah; Umar Fauzan; Noor Malihah
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 2 (2022): Budapest International Research and Critics Institute May
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i2.4690

Humanistic education is an education that the Prophet has taught to humans, but over time, many figures, not only Islamic figures but also western figures, have studied this humanistic education. The study of this research is qualitative using literature. The literature collected comes from books and national and international journals related to humanistic education in general and Islam. After the literature is collected, the researcher conducts an in-depth study by selecting the relevant literature to discuss this study and analyze data from the literature obtained. From the results of the research conducted, the researcher got several findings in the study where humanistic education is closely related to humanizing humans, so the main thing to do is pay attention to physiological development, improve mindsets, hearts, emotions, and social aspects with the guidance of the Qur'an and hadith.

Implementation of Asmaul Husna Values through Storying Method in Early Children Eko Nursalim; Umar Fauzan; Noor Malihah
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 2 (2022): Budapest International Research and Critics Institute May
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i2.4691

Learning at an early age requires teaching methods adapted to the child's growth period. The purpose of this study was to find out the inculcation of the values of Asmaul Husna through the storytelling method in early childhood, the obstacles faced, and the solutions. This research method uses a classroom action research model. Collecting data utilizing observation and evaluation of each cycle, interviews, and equipped with a literature review. The result of this research that has been done is that the storytelling method can increase the cultivation of Asmaul Husna's values. Obstacles during the study include teacher preparation that was still lacking in teaching, foreign intelligence of children, and the lack of teaching aids and learning resources. The solution is to get used to the professionalism of teachers in teaching, the roles and responsibilities of parents to educate their children at home continuously, and the seriousness of PAUD institutions in completing learning facilities and infrastructure.

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