Article Per Year (5 Year)
p-Index From 2020 - 2025
2.555
P-Index
This Author published in this journals
All Journal QIJIS (Qudus International Journal Of Islamic Studies) JURNAL TADRIS STAIN PAMEKASAN KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) OKARA: Jurnal Bahasa dan Sastra NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Ulumuna Tadris: Jurnal Pendidikan Islam Nuansa: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam
Eko Ariwidodo
Institut Agama Islam Negeri Madura
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

Published : 28 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 14 Documents
Search
Journal : KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture)

 1   2 
LOGOSENTRISME JACQUES DERRIDA DALAM FILSAFAT BAHASA Ariwidodo, Eko
KARSA: Journal of Social and Islamic Culture Vol 21, No 2 (2013): ISLAM, BUDAYA DAN BAHASA
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v21i2.38

Abstract

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.
The Symbolic Interaction of Tandhe’ in Sumenep Madurese Al Humaidy, Mohammad Ali; Ariwidodo, Eko
KARSA: Journal of Social and Islamic Culture Vol 28, No 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.1584

Abstract

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.
Shifting Paradigm of Modern Islam Fundamentalism as Islamized Space Autonomy in Indonesia Ariwidodo, Eko
KARSA: Journal of Social and Islamic Culture Vol 25, No 1 (2017)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v25i1.1357

Abstract

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
LOGOSENTRISME JACQUES DERRIDA DALAM FILSAFAT BAHASA Eko Ariwidodo
Karsa: Journal of Social and Islamic Culture Vol. 21 No. 2 (2013): ISLAM, BUDAYA DAN BAHASA
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v21i2.38

Abstract

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.
Shifting Paradigm of Modern Islam Fundamentalism as Islamized Space Autonomy in Indonesia Eko Ariwidodo
Karsa: Journal of Social and Islamic Culture Vol. 25 No. 1 (2017)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v25i1.1357

Abstract

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
The Challenge of Madura’s Teacher Organization on The Commitment and Interpersonal Communication Abdul Hobir; Eko Ariwidodo
Karsa: Journal of Social and Islamic Culture Vol. 27 No. 2 (2019)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v27i2.1437

Abstract

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.
The Symbolic Interaction of Tandhe’ in Sumenep Madurese Mohammad Ali Al Humaidy; Eko Ariwidodo
Karsa: Journal of Social and Islamic Culture Vol. 28 No. 1 (2020)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v28i1.1584

Abstract

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.
Understanding Islamic Dialectics in The Relationship with Local Culture in Buton Architecture Design Muhammad Alifuddin; Alhamuddin Alhamuddin; Andri Rosadi; Eko Ariwidodo
Karsa: Journal of Social and Islamic Culture Vol. 29 No. 1 (2021)
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v29i1.3742

Abstract

This study aimed to describe the shape and meaning of the architectural design of the Buton house both from an emic and ethical perspective. The focus of the problem was: (1). What was the shape and pattern of the house layout of the Butonese people? (2). What was the meaning of the traditional house architecture of the Butonese people? The data were obtained through a series of interviews, non-participant observation, and document review. All data were analyzed through some stages: formulation of questions, making descriptive narratives, data reduction, application, and interpretation, then concluding. Based on an analysis of the research problem, the following conclusions were obtained: (1). The shape of the Buton house had an aesthetic meaning related to belief or the dimension of religiosity, in this case, Islam; (2). The patron or pattern of the Butonese house building had become part of their system of thinking, so that eventually it became something standards, such as the standard of spatial structure, shape, structure, and ornamentation. In subsequent developments, there appeared to be an internal effort by the Butonese to provide a new perspective on the meaning of the Buton house, leading to interpretations oriented to Islamic values. The form of houses on stilts as depicted in malige and kamali by the local community was interpreted as a replica of a Muslim performing the prayer ritual. The model of a tiled roof was analogous to the composition or position when he was praying, where the place of the right hand was above the left hand. Whereas in the perspective of political power, the tiled roof was a symbol of political and religious unity. Pineapple ornaments played a role as a symbol of monotheism. This symbol also is a manifestation of the religious ethics Butonese, who always direct their life to the values ​​of monotheism.
The Role of Sasak Women in Community Social Development in Nusa Tenggara Barat Sukron Azhari; Ariadi, Izwan; Ariwidodo, Eko; Masroer, Masroer
KARSA Journal of Social and Islamic Culture Vol. 30 No. 1 (2022)
Publisher : Universitas Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v30i1.6027

Abstract

This article discusses gender, especially in women’s job qualifications, and provides opportunities for women in society. Gender issues are expected to be addressed, but what about the people of Wakan village who still use patriarchal culture daily? It causes women to be unable to work according to their talents. This study refers to Foucault's theory of knowledge and power regime. In contrast, the research method uses descriptive qualitative research, so the data collection technique uses a depiction of people’s lives that are happening now. The results show that women in Wakan Village still experience discrimination by men, especially in society, both in public and other spaces. It started from the community’s belief in seeing these women so that the role of women was still minimal in any case. Even though both men and society provide opportunities for women, every opportunity is still supervised by men, so all opportunities and roles of women cannot equal the roles of men, which causes women to be subordinated.
Verbal and Symbolic Aggression Female in The Madurese Culture Haliq, Fathol; Hidayati, Tatik; Ariwidodo, Eko; Hanurawan, Fattah; Atmoko, Adi
KARSA Journal of Social and Islamic Culture Vol. 31 No. 1 (2023)
Publisher : Universitas Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v31i1.11717

Abstract

This research explores the verbal and symbolic aggression of Madurese women students. These two things will be examined as the leading models by looking at the oral and symbolic aggression models for Madurese women. Women’s aggression is a complex form of behavior. This complexity is essential to the cyclical activities of the self and its environment. Madurese women ‘do not have a voice’ in voicing their own opinions including in rural electoral power politics and household economic autonomy. This research uses mixed methods, quantitative and qualitative. Quantitative research uses statistical analysis using confirmatory factorial analysis (CFA), while qualitative research uses descriptive data about the types and forms of verbal aggression in women. Both explore verbal and symbolic tendencies of aggression in Madurese women. The women involved were students at universities in Madura. The research results show that women prefer symbolic aggression to verbal aggression. Women with higher education prefer symbolic aggression to verbal aggression. Types and forms of verbal aggression include cha’-nguca’e, hitting, pulling, harming, and injuring. This oral does not lead to the loss of another person's life. Another finding is that a symbolic attack always follows every verbal aggression. Meanwhile, symbolic aggression involves gossip, talking about bad things about other women with slander and backbiting, spitting on other people’s property rights, inviting other people to hate other women, constantly talking about other people’s bad things, looking for reasons to hate other people, not coming meeting with hated people.
Co-Authors Abdul Hobir Adi Atmoko Afiah, Neneng Afifah Raihany Afifullah, Afifullah Akhmad Arif Musadad Alhamuddin Andang Subaharianto Andri Rosadi Ariadi, Izwan Arif Wahyudi Djono Djono Eva Nikmatul Rabbianty, Eva Nikmatul Eva Nikmatul Rabiyanti Fahruddin Ali Sabri Fatekhul Mujib Fathol Haliq Hanurawan, Fattah Harisah, Harisah IG Krisnadi Iswah Adriana Izzah, Latifatul Jumesam, Jumesam masroer, masroer Mila Diana Sari, Mila Diana Mohammad Ali Al Humaidy Muhammad Alifuddin Mujib, Fatekhul Mushollin Mushollin Mushollin, Mushollin Nasrulloh Nikmatul Rabiyanti, Eva S. Sumihatul Ummah MS Siti Azizah Subhan Abdullah Acim Suharto Suharto Sukron Azhari Sumihatul Ummah Syafik, Moh. Tatik Hidayati Umi Azizah, Umi Ummah MS, S. Sumihatul Utami Widiati Vikki Ariyanto, Sandy Vivekanantharasa, Raveenthiran Yunanto, Fredy