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Panangkaran: Jurnal Penelitian Agama dan Masyarakat
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 25983865     EISSN : 26143461     DOI : https://doi.org/10.14421/panangkaran
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
Jurnal Panangkaran merupakan jurnal Assosiasi Peneliti Agama-agama yang bekerjasama dengan Pusat Penelitian dan Penerbitan LP2M UIN Sunan Kalijaga Yogyakarta sebagai media komunikasi hasil penelitian para peneliti, ilmuwan dan cendekiawan. Tujuannya adalah untuk mewadahi, menyebarluaskan dan mendialogkan wacana ilmiah di bidang penelitian sosial keagamaan. Naskah yang dimuat dalam jurnal berasal dari hasil-hasil penelitian maupun kajian-kajian kritis para peneliti agama atau akademisi yang berkaitan dengan permasalahan kehidupan sosial keagamaan, kelekturan, pendidikan dan keagamaan, agama dan sains. Jurnal terbit setahun 2 kali pada bulan Juni dan Desember.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 10 Documents
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Two Faces of Veil in the Quran: Reinventing Makna Jilbab dalam Al-Qur’an Perspektif Tafsir Maqāshidi dan Hermeneutika Ma’nā cum Maghzā Egi Tanadi Taufik
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-05

Abstract

Contemporary Qur’an and Hadith scholars are challenged in their way to develop comprehensive research while observing the realia in a multidisciplinary and cognitive perspective so that authoritative and arbitrary interpretations would not appear. This article examines the theory of Maqāshid al-Qur’an and Ma’nā cum Maghzā promoted by two scholars, Abdul Mustaqim and Sahiron Syamsuddin, especially in the context of reinventing the meaning of jilbab/hijab. The validity of Maqashidī and Ma’nā cum Maghzā interpretation is equivalent based in its process on identifying values of the Qur’anic text to develop moral-based interpretations. Through the maqāshidi interpretation approach, the development of hijab is observed as an effort of protection, prevention the rights of the mind, soul, body, family, financial, and ishahah to the legal, political, and sharia implications. On the other side, through the Ma’nā cum Maghzā approach, the development of hijab has experienced the axiological shift from ethical values to aesthetic one so that societal reception on its magnificence and sublimities have changed its position from within the fundamental-productive aspects of hifzh al-nasl which were originally istihsan towards dharuriyyat. Interpretation products emerged from the methodology of Maqāshidi and Ma’nā cum Maghzā are inclined to the conclusion that the use of the hijab in Indonesia needs to be adjusted to the needs of the community which underlining the dimensions of temporality and locality, so that an interpreter needs to observe the ahhām marhaliyāt (temporal law) philosophically, critically, and contextually.[Sarjana Alquran dan Hadis kontemporer dituntut untuk mengembangkan kajian yang komprehensif dengan mengamati realita dalam perspektif multidisiplin dan rasional sehingga tafsir otoritatif dan sewenang-wenang tidak akan muncul. Artikel ini membahas teori Maqāshid al-Qur’an dan Ma’nā cum Maghzā yang dikemukakan oleh dua ulama, Abdul Mustaqim dan Sahiron Syamsuddin, terutama dalam konteks memaknai kembali arti jilbab/ hijab. Validitas interpretasi Maqashidī dan Ma’nā cum Maghzā dalam hal ini setara kedudukannya berdasarkan prosesnya dalam mengidentifikasi nilai-nilai teks Alquran untuk mengembangkan interpretasi berbasis moral. Melalui pendekatan interpretasi maqāshidi, pengembangan jilbab diamati sebagai upaya perlindungan, pelanggaran hak-hak pikiran, jiwa, tubuh, keluarga, keuangan, dan ishahah terhadap implikasi hukum, politik, dan syariah. Di sisi lain, melalui pendekatan Ma’nā cum Maghzā, pengembangan jilbab telah mengalami pergeseran aksiologis dari nilai-nilai etis ke nilai estetika sehingga penerimaan masyarakat atas kemegahan dan keagungannya telah mengubah posisinya dari dalam aspek fundamental-produktif dari hifzh al-nasl yang awalnya istihsan menuju dharuriyyat. Produk tafsir yang berasal dari metodologi Maqāshidi dan Ma’nā cum Maghzā cenderung pada kesimpulan bahwa penggunaan jilbab di Indonesia perlu disesuaikan dengan kebutuhan masyarakat yang menggarisbawahi dimensi temporalitas dan lokalitas, sehingga seorang penafsir perlu mengamati ahhām marhaliyāt (hukum temporal) secara filosofis, kritis, dan kontekstual.] 
Mewujudkan Social Inclusion: Kontribusi Satunama terhadap Penghayat Kepercayaan di Yogyakarta Aji Baskoro
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-03

Abstract

Indigenous religions have experienced discrimination resulting from repressive policies and nuances that are discriminatory and pragmatic in Indonesia. This paper focuses on the role and contribution of Satunama to promote social inclusion especially among the followers of indigenous faiths in Indonesia. The data was collected through field research, intended to gain primary data from the subjects. The gathered data was analysed using descriptive-analytical approach, in which the primary and secondary data was analysed qualitatively. The existence of government interpretations that distinguish religion from belief has posed serious problems among the followers of indigenous faiths in the country. Legal products made by the government are also very discriminatory in nature as they tend to force those who follow indigenous faiths to identify themselves into official religions which are not necessarily suit their faith. This occurs in the process of issuing ID card, birth certificate, passport and some other documents. The implication is that the followers of indigenous faiths tend to be marginalised and excluded from the mainstream society. Satunama is one of the prominent NGOs in Yogyakarta which is known for its role and contribution to the discourse social inclusion in the society. Satunama is known especially for its efforts to advocate human rights protection for marginal groups and freedom of religion for the followers of indigenous faiths.[Di Indonesia, agama-agama pribumi telah mengalami diskriminasi yang disebabkan oleh kebijakan dan lingkungan represif, diskriminatif dan pragmatis. Artikel ini membahas peran dan kontribusi Satunama dalam mempromosikan keterbukaan atau inklusi sosial khususnya pada para penganut kepercayaan lokal di Indonesia. Data dalam penelitian ini diperoleh dari kajian lapangan yang ditekankan pada perolehan data primer dari subjek-subjek penganut keyakinan lokal. Data yang telah terkumpul kemudian dianalisa menggunakan pendekatan deskriptif-analitis, dan data primer dan sekunder dianalisa secara kualitatif. Penafsiran pemerintah yang membedakan agama dari keyakinan telah memunculkan masalah di kalangan penganut keyakinan lokal di Indonesia. Kebijakan yang dihasilkan Pemerintah Indonesia sungguh sangat diskriminatif dan seakan cenderung memaksa para penganut keyakinan lokal itu untuk mengidentifikasi diri mereka sebagai pengikut salah satu agama resmi yang bukan sama sekali seperti yang mereka anut. Ini tentunya terjadi saat proses penerbitan Kartu Tanda Penduduk (KTP), Akte Kelahiran. Passport dan beberapa identitas diri dan dokumen lain. Ini berdampak pada merasa terpinggirkannya penganut keyakinan lokal dan terkucilkannya dari publik. Satunama adalah salah satu LSM di Yogyakarta yang dikenal karena peran dan kontribusinya dalam wacana-wacana inklusi sosial dalam masyarakat. Satunama dikenal terutama akan upaya-upayanya untuk mendampingi dan mengadvokasi perlindungan hak asasi manusia untuk kelompok-kelompok terpinggirkan serta untuk kebebasan dalam beragama bagi penganut agama lokal.]
Dinamika Politik Kelas Menengah Indonesia: Pergulatan Politik ICMI Membangun Demokrasi di Era Orde Baru Taufikurrahman Taufikurrahman; Wahyu Hidayat
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-01

Abstract

The political development of a country is determined by the system in force. Indonesia under a new order, for example, ruled by political system with authoritarian. In the new order era, the middle class Muslims did not gain flexibility in expressing their political participation as the impact of intervention and power domination. The changing in the political dynamics occurred in Indonesia in mid 1990s, one of which was characterized by the development of the Indonesian Muslim Scholars Association (ICMI). The emergence of ICMI is considered as the estuary of the long history struggle of the middle class Muslims in Indonesia. ICMI symbolizes the symbiotic relationship between religion and the state, the accommodating relationship between Islam and democracy. The revival of political roles of the middle-class Muslims requires significant changing within the political system, from the authoritarian to democracy.This research employs qualitative research methods with the approach of literature studies (library research) and a descriptive analysis method using especially the Hegemony theory of Anthonio Gramsci. The research aims to describe ICMI's socio-political role in the New Order era. It is found in this study that among the ICMI’s agenda is to develop a comprehensive-built democracy. Democracy is expected to be able to create changes not only in the political field but also in some other areas, including social, economic, cultural and religious. The democratization strategy pursued by ICMI through vertical mobility to establish a more balanced power relationship by taking part in the pendulum of power through the placement of Muslim scholars in the system of government cabinet as well as the ruling party, Golkar. At this point, ICMI plays a significant role as a group of intellectual counter hegemonic. This has resulted in a form non-confrontation relationship between Muslims and the government. Furthermore, ICMI developed the empowerment agenda in order to improve the quality of life of the community as reflected by the objective of ICMI,  symbolised by the five ‘K’ (English: five Q) of ICMI; Quality of life, quality of faith, quality thought/technology, quality of work, and quality of work invention. The agenda was implemented through the chains and linkages of ICMI throughout the country, such as CIDES, the Waqf book Movement, the Perpetual Charity Foundation Orbit Scholarship, MASIKA Study Group, and the publication of Republika newspaper.[Perkembangan politik pada suatu negara sangat ditentukan oleh sistem politik yang diberlakukan. Indonesia dibawah orde baru, dikuasai oleh suatu sistem politik yang bercorak otoriter dan oligarkis. Kelas menengah muslim tidak mendapatkan keleluasaan dalam mengembangkan partisipasi politik sebagai dampak dari adanya intervensi dan dominasi kekuasaan. Perubahan dinamika politik terjadi pada paruh 1990, salah satunya ditandai dengan berdirinya Ikatan Cendekiawan Muslim se-Indonesia (ICMI). Kelahiran ICMI adalah muara daritapakan panjang sejarah perjuangan kelas menengah muslim di Indonesia. ICMI melambangkan hubungan simbiotis antara agama dan negara, hubungan akomodatif antara Islam dan demokrasi. Kebangkitan peran politik kelas menengah muslim mensyaratkan terjadinya perubahan sistem politik dari yang otoriter menuju demokrasi.Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan Studi Kepustakaan (Liberary Research). Analisis yang dikembangkan menggunakan metode analisis deskriptif. Penelitian ini bertujuan untuk mendeskripsikan peran sosial politik ICMI di era orde baru. Ulasan mengenai tujuan tersebut dikaji secara lebih mendalam menggunakan teori Hegemoni Anthonio Gramsci. Dalam penelitian ini ditemukan bahwa ICMI menginginkan terbangunnya suatu tatanan demokrasi yang komprehensip. Demokrasi yang diharapkan mampu menciptakan perubahan tidak saja pada bidang politik namun juga pada bidang-bidang yang lain; sosial, ekonomi,budaya dan agama. Strategi demokratisasi yang ditempuh ICMI melalui mobilitas vertikal guna membangun relasi kuasa yang lebih berimbang dengan mengambil bagian dalam pendulum kekuasaan melalui penempatan tokoh-tokoh cendekiawan muslim dalam kabinet pemerintahan juga partai penguasa; Golkar. Pada titik ini, ICMI memainkan peranan sebagi kelompok intellectual countre hegemonic. Implikasinya, terbangunnya hubungan yang tidak konfrontatif antara umat Islam dengan pemerintah. Selanjutnya, ICMI mengembangkan agenda-agendapemberdayaan dalam rangka meningkatkan kualitas hidup masyarakat sebagaimana yang tercermin dari tujuan ICMI yang disimbolisasi dengan Lima “K”; Kualitas Iman, Kualitas Fikir, Kualitas Karya, Kualitas Kerja dan Kualitas Hidup. Agenda-agenda tersebut direalisasi melalui departemen-departemen organisasi maupun badan-badan otonom yang didirikan seperti CIDES, Gerakan Wakaf Buku, Yayasan Amal Abadi Beasiswa Orbit, Kelompok Studi MASIKA, hingga penerbitan Koran Republika. Sebagai bagian dari eksponen bangsa dan umat, ICMI berada di garda depan dalam membangun tatanan demokrasi yang sehat, egaliter dan emansipatif-partisipatoris di Indonesia.]
Relasi Suami Istri: Studi Pemikiran Hasbi Ash-Shidieqy, Hamka, dan M. Quraish Shihab dalam Q.S Al-Nisa' Eko Prayetno
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-09

Abstract

This study focuses on identifying the perspectives of three scholars/ commentators of Quran (mufasir), Hasbi ash-Shidieqy, Hamka, and M. Quraish Shihab, on the different patterns of relationship between husband and wife in the household. The patterns analysed in this study are especially based on the three scholars’ interpretation of the quran,  Surah al-Nisa. This surah is one of the Surahs in the Quran to give special attention to women, including the relationship between husband and wife through several verses.This study based on the interpretations of the three Indonesian mufasir, Hasbi ash-Shidieqy and his book of Tafsir al-Bajaan, Hamka in his book of Tafsir al-Azhar, and M. Quraish Shihab in his book of Tafsir al-Misbah. These three mufasir compiled their commentaries in a form of tahlili.  This means that the three commentators interpret the verses of surah al-Nisa's related to the theme of husband and wife relation separately, in order to the surah based on tartib mushafi, while the fragmented discussions are gathered into one discussion corridor.The data is collected using a thematic research and the selection of character research. Thematic research focuses on the discussion on one identified theme, while the selection of character research is based on the unique thinking of the three commentators regarding the theme. The result shows that among the responses of the Quran to the construct the pattern of relationship between husband and wife is through replacement of thoise against the Quran and maintain those that are in line with the rules of the Quran.[Kajian ini menelaah perspektif tiga Sarjana atau ahli Tafsir Qur’an (Mufasir) yaitu, Hasbi ash-Shidieqy, Hamka, dan M. Quraish Shihab tentang perbedaan pola hubungan suami-istri dalam rumah tangga. Pola hubungan yang dianalisis dalam studi ini khususnya adalah pada tafsir dari ketiga mufasir tersebut terhadap Surah an-Nisa. Surat ini adalah salah satu surat dalam al-Quran yang memberikan perhatian khusus pada wanita, termasuk hubungan suami-istri di seluruh ayat di dalamnya.Kajian ini didasarkan pada tafsir dari ketiga mufasir Indonesia di atas, yaitu Hasbi ash-Shidieqy dengan kitab tafsirnya Tafsir al-Bajaan, Hamka dalam Tafsir al-Azhar-nya, dan M.Qiraish Shihab dalam Tafsir al-Misbah. Ketiga mufasir ini memberikan penjelasan pada tafsir nya dalam bentuk tahlili, yang berarti ketiga mufasir tersebut menafsirkan ayat-ayat dalam surah an-Nisa yang berhubungan dengan hubungan suami-istri secara terpisah dengan tujuan untuk mendasarkan pada tartib mushafi, sementara pembahasan mengenai relasi suami-istri yang terpisah tersebut kemudian dikelompokkan menjadi satu alur pembahasan.Data dalam penelitian ini dikumpulkan dengan penelitian tematik dan pemilahan sesuai jenis penelitian. Penelitian tematik ini fokus pada pembahasan mengenai satu tema pembahasan, sementara pemilahan jenis penelitian didasarkan pada pemikiran unik dari ketiga komentator tersebut mengenai tema relasi suami-istri. Hasil dari penelitian ini menunjukkan bahwa di antara tanggapan terhadap al-Quran para mufasir tersebut dalam mengkonstruk pola hubungan suami-istri adalah melalui penyesuaian ayat-ayat al-Quran yang sesuai untuk mempertahankan tafsir yang sesuai dengan ajaran al-Quran.]
Identifikasi Kelelawar Pemakan Serangga (Microchiroptera) di Gua Groda, Kawasan Karst Gunung Sewu, Gunungkidul, Yogyakarta Evi Margiyanti
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-08

Abstract

Groda Cave is one of the caves in the Gunung Sewu Karst Area which is used by bats as a roosting place when resting during the day. This study aims to identify insectivorous bats (microchiroptera) in Groda Cave, Karst Gunung Sewu Region, Gunungkidul, Yogyakarta. This research was conducted in July 2016 in Groda Cave, Ponjong, Gunungkidul, Yogyakarta. Morphometric identification is based on body size and body characteristics. The method used is observation. The results of this study are the insect-eating bats found in the Groda Cave area based on morphometry, there are 3 types, namely Rhinolopus canuti, Rhinolopus affinis, and Rhinolopus pusillus.[Gua Groda terletak di Kawasan Karst Gunung Sewu di Gunung Kidul Yogyakarta yang dihinggapi kelelawar saat beristirahat di siang hari. Penelitian ini bertujuan untuk mengidentifikasi kelelawar pemakan serangga (microchiroptera) di Gua Groda. Makalah ini berdasarkan data yang dikumpulkan pada Juli 2016 di Gunungkidul, Yogyakarta. Identifikasi morfometrik didasarkan pada ukuran tubuh dan karakteristik tubuh. Metode yang digunakan adalah observasi. Hasil penelitian ini menyoroti keberadaan kelelawar pemakan serangga yang ditemukan di Gua Groda. Berdasarkan morfometri, ada 3 jenis kelelawar di gua Groda, yaitu Rhinolopus canuti, Rhinolopus affinis, dan Rhinolopus pusillus.]
Komunikasi Antar Budaya Madura dan Yogyakarta (Studi Etnografi Adaptasi Speech Code Mahasiswa Madura pada Masyarakat Yogyakarta) Khefti Al Mawalia; Marfuah Sri Sanityastuti
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-02

Abstract

This research discusses the adaptation of speech code among Madurese students in Yogyakarta. Speech code adaptation involves intercultural communication; perception, verbal communication, and non-verbal communication. A qualitative method is employed in this study, using ethnographic approach as well as participant observation and in-depth interview. Speech code adaptation  among Madurese students in Yogyakarta could be seen from their intonation, accent, expression, and gesture. Different background of these students has contributed to their different perception and the way they construct the foundation for the process of adaptation with native citizen in Yogyakarta. It is found in this study that students from Madura who live in Yogyakarta adapt their speech code in such manners as; assimilation, separation, integration, and cultural hybridity. Assimilation is used among them to equate the two cultures in a way to maintain their Madurese culture and their attachment to the new culture in Yogyakarta. Separation is the way used by Madurese students to subsist in their own culture, to minimize the interaction, and to their way to cluster themselves in their own culture. Integration is one option among them to keep their own culture in regards to speech code, while it enables them to interact with Yogyakarta people. Cultural hybridity is a way that Madurese students carry out negotiation and adaptation process to gain positive perception within the host culture of Yogyakarta.[Penelitian ini membahas adaptasi logat di kalangan mahasiswa Madura di Yogyakarta. Adaptasi logat melibatkan komunikasi antar budaya yaitu persepsi, komunikasi verbal, dan komunikasi non-verbal. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi serta observasi partisipan dan wawancara yang intensif. Adaptasi logat di kalangan mahasiswa Madura di Yogyakarta dapat dilihat dari intonasi, akses, ekspresi dan gerak tubuh yang mereka gunakan. Latar belakang para mahasiswa yang berbeda turut membentuk persepsi mereka dan cara mereka dalam proses adaptasi dengan penduduk asli Yogyakarta. Penelitian ini menemukan bahwa mahasiswa yang berasal dari Madura di Yogyakarta mengadaptasi logat bicara dengan cara asimilasi, separasi, integrasi, dan hibrid budaya. Asimilasi dilakukan untuk menyamaratakan budaya yang berbeda dengan mempertahankan budaya Madura dan keterikatan mereka dengan budaya baru di Yogyakarta. Separasi adalah cara yang digunakan mahasiswa Madura ini untuk hidup dengan budaya mereka sendiri dan meminimalkan interaksi dengan cara mengelompokkan diri dengan teman sebudaya mereka sendiri. Integrasi adalah salah satu pilihan mereka untuk menjaga budaya mereka sendiri dalam hal logat dan memungkinkan mereka supaya dapat berinteraksi dengan masyarakat Yogyakarta. Hibrid budaya adalah cara mahasiswa Madura ini melakukan proses negoisasi dan adaptasi untuk memperoleh persepsi positif dalam kehidupan budaya tuan rumah yakni Yogyakarta.]
Agama dalam Masyarakat Post-Sekularisme Jurgen Habermas Hedi Hedi
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-07

Abstract

This paper aims to illustrate Habermas's thoughts on post-secularism, especially in regards to stretching religion which he believes that after secularism religion should be considered as in the public space. The study uses a political philosophy approach. In his findings, Habermas concluded that the role of religion can no longer be denied its presence in the political space. To minimize religious totalitarianism, Habermas divides public space into formal and informal settings, in which religion and politics appear to influence one to another. According to Habermas, religion can only present in an informal space. If people want to contribute in a formal space, they have to translate religious language into secular language.[Artikel ini menelaah pemikiran Habermas tentang pos-sekulerisme, khususnya berkenaan dengan kelonggaran peran agama yang ia yakini bahwa setelah terjadinya sekularisme, agama harus turut berperan dalam ruang publik. Kajian ini menggunakan pendekatan filsafat politik. Penelitian ini menemukan bahwa, Habermas memandang saat ini (era pos-sekularisme) peran agama tidak lagi dapat ditolak kehadirannya di ruang publik. Untuk meminimalisir totalitarianisme agama, Habermas  membagi ruang publik menjadi aturan formal dan aturan informal, yang mana agama dan politik saling berkelindan dan mempengaruhi satu sama lain. Menurut Habermas, agama hanya dapat hadir dalam ruang informal. Jika masyarakat yang agamis hendak turut berkontribusi dalam ranah publik formal, mereka harus menerjemahkan bahasa agama mereka menjadi bahasa sekuler.]
Humanisme Teosentris: Telaah Sosiologi Pengetahuan Pemikiran Kuntowijoyo Isfaroh Isfaroh
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-04

Abstract

This study explores the ideas and thoughts of Kuntowijoyo, especially as they relate to the social construction of his thought on humanism, which is developed through three phases; externalised reality, objectified reality, and internalised reality. The data was collected through library studies, involving reviews of primary and secondary sources. The collected data was analysed using deductive and inductive approach, verstehen method to explore Kuntowijoyo’s ideas of humanism, as well as sociological approach to examine the social construction of his thought of humanism, which is considered theocentric. The finding shows that the thought of Kuntowijoyo oh humanism is socially constructed through dialectical triad, namely: externalised reality, objectified reality, and internalised reality. Such dialectical triad work simultaneously in the development of Kuntowijoyo thought on humanism.[Kaijan ini mencoba menelusuri gagasan dan pemikiran Kuntowijoyo, khususnya berkenaan dengan konstruksi sosial yang membentuk pemikirannya tentang humanisme, yang berkembang melalui tiga fase; realitas eksternal, realitas objektif, dan realitas internal. Data penelitian ini bersumber dati kajian pustaka, termasuk telaah pada sumber primer dan sumber sekunder. Data yang telah dikumpulkan kemudian dianalisa menggunakan pendekatan deduktif dan induktif, metode verstehen untuk menelusuri konstruksi sosial dari pemikiran Kuntowijoyo mengenai humanisme, yang dianggap sebagai teosentris. Temuan dari penelitian ini menunjukkan bahwa pemikiran Kuntowijoyo mengenai humanisme terbentuk secara sosial melalui dialektika triadik, yaitu: realitas eksternal, realitas objektif, dan realitas internal. Dialektika triadik itu secara simultan dapat menggambarkan proses perkembangan pemikiran Kuntowijoyo tentang humanisme.]
Efektifitas Pelatihan Komunikasi Organisasi Terhadap Management Organisasi Karang Taruna Dusun Kembang Putihan dan Kentolan Lor Desa Guwosari Bantul. Bernicha Rivada
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-10

Abstract

This research was conducted in Guwosari village, Kembang Putihan and Kentolan Lor hamlets. The purpose of this study is to determine the effectiveness of organizational communication training on the management of the organization of Karang Taruna Kembang Putihan and Kentolan Lor Hamlet, Guwosari Village, Pajangan, Bantul. The subjects of this study were 21 young people in Kembang Putihan and Kentolar Lor Hamlets, Guwosari Village, Bantul. By using the effectiveness test of training from Simamora (2006). The results of this study have not changed behavior in young people who have attended training.[Penelitian ini dilakukan di Desa Guwosari, Kembang Putihan, dan Kentolan Lor di Bantul Yogyakarta. Penelitian ini bertujuan untuk menentukan efektivitas dari pelatihan komunikasi organisasi dan dampaknya pada pengelolaan organisasi Karang Taruna di Desa Guwosari, Kembang Putihan, dan Dusun Kentolan Lor. Subjek penelitian ini adalah 21 pemuda di tiga desa tersebut. Tingkat efektivitasnya diukur menggunakan uji efektivitas pelatihan dari Simamora (2006). Temuan dari penelitian ini menunjukkan bahwa tidak ada perubahan yang signifikan yang terjadi pada kebiasaan komunikasi dari organisasi pemuda dari tiga desa tersebut yang dihasilkan dari pelatihan komunikasi organisasi yang mereka hadiri.]
Tasawuf Aa Gym: Studi Pesan Dakwah KH. Abdullah Gymnastiar Diana Sari
Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 3 No. 2 (2019)
Publisher : LP2M UIN Sunan Kalijaga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/panangkaran.2019.0302-06

Abstract

The rise of Sufism shows a new existence in Indonesia. Sufism is not only understood as Sufi teachings and traditional institutions (tarekat). A new passion in Sufism in Indonesia has been seen in cities and among the middle classes. Howell’s research shows the rise of Sufism promoted in two ways (1) ‘Ulamas who come from traditional Islamic education and taught their followers in formal education classes and (2) Television preachers who create their programs and regulate and dramatize it in for the television viewers. New nuances by grounding Sufistic values are also carried out by the KH. Abdullah Gymnastiar who connects his spiritual experience with the world of Sufism, including preaching messages that refer to the teachings of Sufism. This research is a qualitative-field research. The primary source in this study is the da’wah message of KH. Abdullah Gymnastiar. Secondary sources refer to religious studies written in Abdullah Gymnastiar’s social media, book literature, journals/articles, or previous studies. This study uses descriptive analysis to read the da’wah message KH. Abdullah Gymnastiar in his lectures and studies. If placed in the development of the history of Sufism, seen from the character of its religious assembly, Aa Gym is included in the category of contemporary Sufism. However, when viewed from the contents of the principal teachings of moral values, related to the material of da’wah, the message expresed by Aa Gym is the teachings of moral science (ilmu Akhlaq). Broadly speaking, the message of da’wah is not classified as Sufism but religious spirituality which is moral because it contains moral teachings as a reform of morality that synergizes the values of physical and spiritual potential.[The rise of Sufism shows a new existence in Indonesia. Sufism is not only understood as Sufi teachings and traditional institutions (tarekat). A new passion in Sufism in Indonesia has been seen in cities and among the middle classes. Howell’s research shows the rise of Sufism promoted in two ways (1) ‘Ulamas who come from traditional Islamic education and taught their followers in formal education classes and (2) Television preachers who create their programs and regulate and dramatize it in for the television viewers. New nuances by grounding Sufistic values are also carried out by the KH. Abdullah Gymnastiar who connects his spiritual experience with the world of Sufism, including preaching messages that refer to the teachings of Sufism. This research is a qualitative-field research. The primary source in this study is the da’wah message of KH. Abdullah Gymnastiar. Secondary sources refer to religious studies written in Abdullah Gymnastiar’s social media, book literature, journals/articles, or previous studies. This study uses descriptive analysis to read the da’wah message KH. Abdullah Gymnastiar in his lectures and studies. If placed in the development of the history of Sufism, seen from the character of its religious assembly, Aa Gym is included in the category of contemporary Sufism. However, when viewed from the contents of the principal teachings of moral values, related to the material of da’wah, the message expresed by Aa Gym is the teachings of moral science (ilmu Akhlaq). Broadly speaking, the message of da’wah is not classified as Sufism but religious spirituality which is moral because it contains moral teachings as a reform of morality that synergizes the values of physical and spiritual potential.]

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