Articles
<![CDATA[KONTRIBUSI PEKERJA PEREMPUAN SEKTOR RUMPUT LAUT DI BLUTO KABUPATEN SUMENEP ]]>
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol. 13 No. 2 (2016) ]]>
Publisher : <![CDATA[Research Institute and Community Engagement of IAIN MADURA ]]>
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DOI: 10.19105/nuansa.v13i2.1389
<![CDATA[Seaweed is one of the marine resources as capital for livelihood development in addition to the fishermen catch fish. Seaweed cultivation can support the survival of fishermen especially in Bluto Sumenep. Seaweed also can produce a wide variety of products that can provide benefits to the villagers. Seaweed farming activities is not only performed only by men, but women (or wives) can do as well. The purpose of this study is try to describe the characteristics of fishing seaweed; describe the division of labor between husband and wife fishing seaweed; analyze differences in access to and control over production resources between husband and wife; and the contribution of women to the household incomes of seaweed fishermen. The methods used quantitative method that is supported by qualitative method. The role and contribution of the wife can be seen from the amount of time devoted to each activity carried out both on productive activity, reproductive, and social activities. Wifes involvement in productive activities also contribute income to their household income. Wife revenues can contribute the household expenses when their husbands are still missing. Husband tends to play a role in productive activity, whereas the wife role in reproductive and social activities.]]>
<![CDATA[Pesantren and Politics: Fostering Civil Society-Oriented Political Consciousness in a Muslim Society ]]>
<![CDATA[Al Humaidy, Mohammad Ali]]>;
<![CDATA[Afifullah, Afifullah]]>;
<![CDATA[Harisah, Harisah]]>;
<![CDATA[Acim, Subhan Abdullah]]>;
<![CDATA[Ariwidodo, Eko]]>
<![CDATA[ Ulumuna Vol 29 No 1 (2025): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v29i1.976
<![CDATA[Political polarization has occurred in Pesantren in the 1999 election, where the kiais involved various political parties. This study aims to examine the politics of the pesantren Annuqayah in Madura and analyze the contribution of it in political democratization and civil society. Although the kiais have different political affiliations, the relationships among kiais, santris, and alumni remain harmonious without open conflict. This phenomenon is crucial to study because it demonstrates the pesantren’s role in fostering healthy and constructive political awareness in society. This article is based on a field study employing a qualitative approach, drawing on the perspectives of social capital and phenomenology. The results show that political democratization in the pesantren is built on respect for the moral authority of kiais, the practice of citizenship values based on the principles of Ahlus Sunnah wal Jama’ah (aswaja), and the strengthening of the tradition of "silaturahim" among kiais, alumni, and the community. These values serve as the foundation for forming an inclusive, religious, and democratic civil society at the local level.]]>
<![CDATA[CRITICAL THINKING ABOUT TRUTH IN TEACHING (An Educational Philosophy Perspective) ]]>
<![CDATA[Ariwidodo, Eko]]>
<![CDATA[ TADRIS: Jurnal Pendidikan Islam Vol 3 No 2 (2008) ]]>
Publisher : <![CDATA[State Islamic Institute of Madura ]]>
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DOI: 10.19105/tjpi.v3i2.240
<![CDATA[Pemikiran kritis harus disesuaikan dengan kebenaran yang sesuai dengan kapasitasnya. Boleh jadi beberapa pertimbangan tentang pemikiran dari tujuan pendidikan harus lebih dikhususkan sesuai dengan bidangnya, serta lebih berharga, yang selanjutnya disebut kritis, berhubungan dengan pertimbangan standar epistemic yang menginformasikan tentang filsafat Barat melalui Thales, lebih jelasnya sejak Socrates dan Plato. Tulisan ini akan lebih memfokuskan pada pertanyaan tentang mengajar kebenaran, pada saat pemikiran terbentuk di dalam suatu epistemologi kehidupan. Hal tersebut akan disertai pembelajaran tentang kebenaran, yang hanya terlihat sama kritisnya dengan pemikiran yang didapatkan.]]>
<![CDATA[Integrating Environmentalism and Minimalism in Contemporary Mosque Architecture ]]>
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ Journal of Islamic Architecture Vol 9, No 1 (2026): Journal of Islamic Architecture (Issue in Progress) ]]>
Publisher : <![CDATA[Department of Architecture, Faculty of Science and Technology, UIN Maliki Malang ]]>
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DOI: 10.18860/jia.v9i1.28648
<![CDATA[This study explores the integration of environmental and minimalist principles within contemporary Islamic architectural philosophy. Adopting minimalist and environmentalist principles in modern Islamic architecture is challenging due to the conflict between them and the rich historical and decorative elements traditionally used in Islamic design. Environmentalism and minimalism have significantly influenced contemporary Islamic architecture, presenting architects and designers with the challenge of integrating traditional elements with modern design principles while maintaining cultural identity and adhering to sustainable practices. Environmentalism and minimalism are rooted in Islamic theology and European protest movements. While these philosophies offer environmentally conscious and culturally resonant architectural practices, there is a notable tension between them. This study aims to fill this gap by investigating how architects incorporate environmental and minimalist principles into their work and the cultural and historical contexts that have shaped these architectural philosophies. The knowledge gap in this area lies in the need for more research to examine the relationship between minimalism and contemporary Islamic architectural philosophy. The potential impact of this study lies in its contribution to the field of Islamic architecture, which is a broader discourse on sustainable design. By exploring the relationship between environmentalism, minimalism, and contemporary Islamic architectural philosophy, this study can inform the development of sustainable design strategies and promote a greater understanding and appreciation of the unique contributions of Islamic architecture to global architectural discourse.]]>
<![CDATA[CRITICAL THINKING ABOUT TRUTH IN TEACHING (An Educational Philosophy Perspective) ]]>
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ TADRIS: Jurnal Pendidikan Islam Vol 3 No 2 (2008) ]]>
Publisher : <![CDATA[State Islamic Institute of Madura ]]>
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DOI: 10.19105/tjpi.v3i2.240
<![CDATA[Pemikiran kritis harus disesuaikan dengan kebenaran yang sesuai dengan kapasitasnya. Boleh jadi beberapa pertimbangan tentang pemikiran dari tujuan pendidikan harus lebih dikhususkan sesuai dengan bidangnya, serta lebih berharga, yang selanjutnya disebut kritis, berhubungan dengan pertimbangan standar epistemic yang menginformasikan tentang filsafat Barat melalui Thales, lebih jelasnya sejak Socrates dan Plato. Tulisan ini akan lebih memfokuskan pada pertanyaan tentang mengajar kebenaran, pada saat pemikiran terbentuk di dalam suatu epistemologi kehidupan. Hal tersebut akan disertai pembelajaran tentang kebenaran, yang hanya terlihat sama kritisnya dengan pemikiran yang didapatkan.]]>
<![CDATA[LOGOSENTRISME JACQUES DERRIDA DALAM FILSAFAT BAHASA ]]>
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 21 No. 2 (2013): ISLAM, BUDAYA DAN BAHASA ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v21i2.38
<![CDATA[Tradisi filsafat Barat sepenuhnya didasarkan pada apa yang disebut sebagai logosentrisme atau ‘metafisika kehadiran’ (metaphysics of presence). Logosentrisme merupakan sistem metafisik yang mengandaikan logos atau kebenaran transendental di balik segala hal yang tampak di permukaan atau segala hal yang terjadi di dunia fenomenal. Makna tidak pernah hadir kecuali dalam intertekstualitas tanda. Derrida mengajak untuk melampaui bahasa seperti yang dihasilkan oleh sistem linguistik dan logika. Hubungan antara bahasa dan pikiran merupakan hubungan yang timpang. Pikiran selalu diperlakukan lebih tinggi danpada kata-kata, Pikiran menjadi sumber dari bahasa, sementara bahasa hanya kepanjangan tangan dari pikiran. Bahasa bertugas menyampaikan sesuatu yang ingin diekspresikan oleh pikiran. Derrida menolak supremasi pikiran sebagai fakultas tersendiri yang bebas dari bahasa, dan sebaliknya menegaskan bahwa pikiran juga terkontaminasi oleh bahasa dan diferensialitas tanda-tanda. Derrida mengoperasikan differance untuk membedah kelemahan internal dari metafisika Barat. Pengaruh dari differance juga melebar ke institusi-institusi pengetahuan lainnya yang membentuk nalar epistemik dari setiap pemikiran yang baku, tertutup, dan final. Differance menjadi anasir yang tak terelakkan dalam setiap disiplin keilmuan. Sistem-sistem pemikiran dibangun di atas ‘teks’ dan beroperasi dengan cara kerja teks, tak dapat menghindar dari differance. Kehadiran differance juga menggerakkan seluruh permukaan teks yang terlihat datar dengan memfungsikan kembali ‘logika permainan’ yang direpresi oleh logika yang dominan. Kebenaran, makna, atau referens dalam teks tidak menjadi prioritas utama yang dicari. Semua ini dialami lebih sebagai proses. Differance secara terus-menerus mempertanyakan asumsi-asumsi yang mapan dan mengujinya dengan kemungkinan-kemungkinan baru yang lebih radikal, paradoksal, atau bahkan absurd.]]>
<![CDATA[Shifting Paradigm of Modern Islam Fundamentalism as Islamized Space Autonomy in Indonesia ]]>
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 25 No. 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i1.1357
<![CDATA[Idealism various groups of political Islam failed to change the political landscape of the Middle East and some other regions. Political Islam is not won power, while the old regimes are still in power. Western powers are increasingly plugging hegemony (political, economic, cultural) in the region. Political Islam is also not always successfully display the values contained in the ideals of fundamentalism in the form of the application of religious laws in politics. Islamic fundamentalists in some places only produce changes that are not significant in the fields of law, politics and economics. In this case, fundamentalism does emphasize the application of Sharia totally, but often do not care about the character of the political system. The variant of the traditional and modern fundamentalism fundamentalism can be seen also shift to the neo-fundamentalism. Orientation and strategy of neo-fundamentalism is the master of society through social action, far from being revolutionary, neo-fundamentalists are now entering into civil society and political classes. Although the character of the revolution is lost, the symbols of Islam seeped into the public and political discourse of Islam. Neo-fundamentalism seeks re-islamization society at grassroots level, and no longer through the country. Fundamentalists are directing the struggle in the birth of an Islamic society and Islamic space. This shift has seen as a symbol of Islamic fundamentalism in the political failure that resulted in a significant change in the weight of thought and movement.Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1357]]>
<![CDATA[The Challenge of Madura’s Teacher Organization on The Commitment and Interpersonal Communication ]]>
<![CDATA[Abdul Hobir]]>;
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 27 No. 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v27i2.1437
<![CDATA[This study plans to decide the impact of relational correspondence, authoritative culture, and accomplishment inspiration on hierarchical responsibility. This research uses a quantitative approach through strategic studies. The number of inhabitants in this review was generally educators coming from state secondary schools in Madura island. In the interim, the example was those one hundred and seventy-five educators taken by the complete testing method. The exploration instrument utilizing poll and the information was handled and investigated by way examination, beginning with the several prerequisites examination test. The investigation results show that: i) the immediate impact of relational correspondence on authoritative responsibility with a way coefficient is very critical; ii) The immediate impact of hierarchical culture on authoritative responsibility with a way coefficient is less huge; iii) relational correspondence additionally hierarchical culture impact authoritative responsibility are exceptionally huge impact; iv) the effect of relational correspondence on accomplishment inspiration with a way coefficient is very huge; v) the authoritative culture and relational correspondence and hierarchical culture have a concurrent impact straightforwardly on accomplishment inspiration are solid critical; vi) the effect of accomplishment inspiration straightforwardly on authoritative responsibility with a way coefficient is not huge in any way; vii) relational correspondence, authoritative culture, and accomplishment inspiration at the same time influence the hierarchical responsibility are exceptionally critical. That information shows that relational correspondence, traditional culture, and accomplishment inspiration influence hierarchical responsibility.]]>
<![CDATA[The Symbolic Interaction of Tandhe’ in Sumenep Madurese ]]>
<![CDATA[Mohammad Ali Al Humaidy]]>;
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 28 No. 1 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v28i1.1584
<![CDATA[Local culture everywhere presents meaning space as a guideline for people’s lives, even the presence of tradition can be a medium of social transformation. The tandhe’ as one of the local cultural treasures in Sumenep Madura, emerged as an appreciation of past civilizations that believe that tandhe’ is not a mere spectacle but also as a communication medium that contains the values of goodness. Signs implicitly or explicitly important to learn because it often contains the essence of da’wah which calls on humans to remember God. Tandhe’ as a manifestation of local wisdom will be an effective communication medium for building communities when properly packaged, because cultural anomalies can occur at any time. The researcher uses a qualitative approach in the form of field research so that researchers can directly make observations and even participate in contributing ideas as feedback from informants ideas. The presence of tandhe’ has until now experienced a shift in the function and purpose of tandh’ itself. The ancient kings tandhe’ functioned as the media for the propaganda used by Walisongo in order to spread the teachings of Islam. The religious value of the tandhe’ began to fade because the lovers of the tandhe’ began to abandon the teachings taught by the Walisongo. Tandhe’ at the moment is more dominant in the nature of entertainment which aims only for worldly purposes only. Tandhe’ essentially has a symbolic communication used by Walisongo in preaching Islam to the community which is also a symbol of tirakat by human.]]>
<![CDATA[Defending The Country on The Movement of The Younger Generation in Lafran Pane’s Perspective ]]>
<![CDATA[Umi Azizah]]>;
<![CDATA[Djono Djono]]>;
<![CDATA[Akhmad Arif Musadad]]>;
<![CDATA[Eko Ariwidodo]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 29 No. 2 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v29i2.3203
<![CDATA[This research discusses the defensive attitude of the younger generation, especially the younger generation of muslims, based on Lafran Pane’s thoughts. Lafran Pane is one of the hero figures in Indonesia who had a significant influence on maintaining Indonesia's independence. This research aims to determine and understand Lafran Pane’s thoughts on defending the country by the younger generation, especially the younger generation of muslims in Indonesia. The method used in this research is the descriptive qualitative research method. This study found that Lafran Pane emphasized the young age to maintain Indonesian independence by returning to the Islamic teachings and practicing them in all activities. He has reformed thoughts in various fields, created a new education system, made Islamic and Indonesian-ness the starting point for the movement.]]>
