Articles
<![CDATA[Housing Estate for Sustainable Social, Economic and Environment Development ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Abdul Karim Halim]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Muhammad Shiddiq Ilham Noor]]>;
<![CDATA[Zakky Muhammad Noor]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 4, No 2 (2022): April Pages 1601- 3200 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v4i2.2414
<![CDATA[Residential areas are growing rapidly in big cities. The purpose of this study is to find social, cultural and economic values in residential areas. The research method used is descriptive qualitative method. Meanwhile, the research sample used purposive sampling technique. Data was collected by means of in-dept-interview, documentation and observation. The results of the study indicate that social life, such as the establishment of social relations between residents, is associated with facilities such as mosques because mosques contain direct social values. Friendship is also built through religious activities such as tahlilan and at the playground. At the playground children can hone their social skills because they meet children who bring differences in terms of culture and religion. The advantage is that children can appreciate cultural and religious differences from an early age. Even hone togetherness because playing with toys requires other people. At the same time establishing friendship between mothers because when their children play in the garden, the mothers will supervise so that there is a greeting between mothers. Economically, traders may enter residential areas so that traders can profit economically. At the same time growing opportunities to become security officers and household assistants. Finally, there is environmental value because the playground is a green zone so that it can be used as a water catchment area and overcome flooding and reduce emissions.]]>
<![CDATA[Social, Nature, Religion Morality and Protecting Of Pencak Silat Cimande ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Rimun wibowo]]>;
<![CDATA[Dede Dede]]>;
<![CDATA[Fitri Amelia]]>;
<![CDATA[Kartika Amelia]]>;
<![CDATA[Ilham Nur Hidayat]]>;
<![CDATA[Mulyana Kosasih]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 3, No 4 (2021): August Pages 1101-2382 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v3i4.1077
<![CDATA[Pencak silat is part of the Indonesian culture that plays a role in shaping morals towards the environment. This study aims to find the moral values and conservation of the Cimande pencak silat. The research method used is a qualitative method. Collecting data by observation, in-depth interviews, and documentation. Selection of informants with purposive sampling technique. Data analysis with data triangulation approach. The findings show that Cimande pencak silat has moral values to God, humans and the environment. If the opponent has lost, they must be respected by not hitting the opponent and insulting the opponent and not being allowed to step on the opponent. Likewise, with nature, Cimande members are not allowed to throw garbage into the river and treat living creatures like animals properly. Another finding there are several way to protect pencak silat from extinction such as releasing literacy to youth about silat, modifying the method and categorizing silat players from junior and senior as well as promote silat at school. Another finding is that there are health values from the Cimande silat game and contains religious values and there are social values from Cimande pencak silat activities]]>
<![CDATA[Health, Social and Culture Value of Food Trading Based on Angkringan in Bogor West Java ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Fachruddin Majeri Mangunjaya]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Zakky Muhammad Noor]]>;
<![CDATA[Abdul Karim Halim]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 4, No 2 (2022): April Pages 1601- 3200 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v4i2.2456
<![CDATA[Culture and traditions have started to become extinct so it needs to be investigated further to save the values of tradition and culture. This study aims to find social and cultural capital as well as the economic value of angkringan. The research method used is descriptive qualitative method. While the sampling was done by purposive technique. The results showed that there were social values in the angkringan culinary tradition because the traders or owners interacted socially with consumers from various groups. Even consumers between consumers can say hello and between consumers and angkringan owners. In addition, there is the value of mutual help because the prices of food and drinks at angkringan are very affordable so that they can help consumers who lack funds during the Covid-19 period. In addition, there is a health value because the drinks served at angkringan include ginger drinks and wedang uwuh which are useful for maintaining health, especially during the covid-19 period. Then, angkringan is a cultural element that must be maintained through the traditional food and beverage. Angkringan also using social media to adapt the outbreak of covid-19. Lastly, to maintain the quality of the food, the cook should not change so that it does not change in terms of taste]]>
<![CDATA[Mutual Assisting, Religion and moraliti value of Jumat Berkah in Stundet Perspective ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Abdul Karim Halim]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Rizkal Rizkal]]>;
<![CDATA[Muhammad Shiddiq Ilham Noor]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 4, No 3 (2022): June Pages 3201-5000 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v4i3.2492
<![CDATA[The mosque is a center of worship and the center of life. This study aims to find social, religious and moral values in Friday blessing activities. The research method used is descriptive qualitative method and purposive sampling. Data was collected by means of observation, documentation and in-depth interviews. The results showed that the improvement of worship and morals can be done with rewards in the form of food and drinks for children because inviting children to come to the mosque is a challenge. The provision of food and drink will make children not aware that they have worshiped so as to stimulate them in the future so that they continue to go to the mosque without any reward. In addition, there is a social value in which Friday's blessing is classified as an activity to help by providing food and drink to people who may be in trouble at that time. It is also a step in empowerment because the money from donors can be used to buy food and drink for worshipers who come to the mosque. Directly the activities of small and medium enterprises engaged in the food and beverage sector can be assisted through this activity. At the same time as an effort to increase the resilience of the community because during the pandemic many are having difficulties, with the blessing Friday, those who are having difficulties are not alone, the mosque is here to help them.]]>
<![CDATA[Religious and Environmental Values in Ornamental Plants Entrepreneurship ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Abdul Karim Halim]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Siti Aisyah]]>;
<![CDATA[Mira Nurhati Abi]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 4, No 2 (2022): April Pages 1601- 3200 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v4i2.1864
<![CDATA[Environmental damage is still uncontrollable, starting from the extinction of plant species, climate change and plant damage and environmental pollution. Ornamental plant business as a form to respond to environmental damage. The purpose of this study is to find ecological or environmental values and economic values in ornamental plant businesses. The research method used is descriptive qualitative research method. Meanwhile, the respondent selection technique as resource person uses purposive technique. The results of the study indicate that the ornamental plant business is an indicator of the implementation of religious values because humans are ordered to manage nature. At the same time ornamental plant business includes efforts to give alms to others because ornamental plants provide freshness and beauty to those who see the plant. In addition, the ornamental plant business also helps to improve the environment, including producing oxygen, so that behavior is classified as religious teachings. In addition, the ornamental plant business is an alternative to support family life during the COVID-19 pandemic because ornamental plant cultivation does not need to use large areas of land. Ornamental plant businesses can take advantage of home gardens as a form of responding to narrow land but can still realize sustainable agriculture. At the same time helping people who were laid off from work to choose an ornamental plant business.]]>
<![CDATA[Attitude, Knowledge, Awarness Toward Behavior For Protecting Environment Base on Islamic View ]]>
<![CDATA[Suyud]]>;
<![CDATA[Fachruddin Majeri Mangunjaya]]>;
<![CDATA[Bahagia]]>;
<![CDATA[Rimun Wibowo]]>
<![CDATA[ SPATIAL: Wahana Komunikasi dan Informasi Geografi Vol 20 No 2 (2020): Spatial : Wahana Komunikasi dan Informasi Geografi ]]>
Publisher : <![CDATA[Department Geography Education Faculty of Social Science - Universitas Negeri Jakarta ]]>
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<![CDATA[The aim of this research to highlight the corelation among numerous of variable including attitute, knowledge, awarness toward behavior for protecting environment base on Islamic perspective. The method use is quantitative with simple regression testing. Respondents are collected by purposive action. The results are there is corelation between attitude to behavior for protecting nature. The value The results is there are relation among variable to behavior for protecting nature base on Islamic view. Base on testing show that attitude have positive relationship towards behavior with value of correlation about 0.112. While the regression value is abround 0.052 or about 5.2% attitudes affect student behavior. While awareness variable is positive related to behavior with value 0.289. If seen from the calculation of the regression coefficient, awareness affects attitude by 0.043. While the pearson correlation value for Knowledge is positive linkage to behavior with value 0.373. When viewed from the regression value, the value obtained is 0.332. In this variable have meaning that belief affects behavior by 33.2%.]]>
<![CDATA[MOTIVATION AND VALUES CONTAINED IN THE TAHLILAN TRADITION: - ]]>
<![CDATA[Bahagia - Bahagia]]>;
<![CDATA[Abdul Karim Halim]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Immas Nurhayati]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Abdul Azis]]>;
<![CDATA[Muhammad Jamaluddin]]>
<![CDATA[ Risalah, Jurnal Pendidikan dan Studi Islam Vol. 8 No. 1 (2022): Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Wiralodra Indramayu ]]>
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DOI: 10.31943/jurnal_risalah.v8i1.226
<![CDATA[The objective of this research is to discover tahlilan value in the Muslim community. The method used is qualitative descriptive. Meanwhile, the sampling method used is purposive and data are collected in numerous ways including observation, in-dept-interview, and documentation. The result shows that social value in tahlilan encompasses aiding another individual through distributing food and beverage because when the tahlilan is held, food and beverage are provided to individual who attends tahlilan as well as tahlilan content social value because solidarity among the community is released where the family who undergoes sadness are visited by another person for prying and encourage as well as giving spirit to face grieving circumstances. Additionally, the person who visits tahlilan has the motivation or social motivation where as the person participates in Tahlilan in the public interest rather than individual, in another time when a person experiences the same condition, the community will conduct similar action person. It shows that there is social binding among the community to blend in Tahlilan because social relation which each person have to nurture instead of don’t participate in tahlilan.]]>
<![CDATA[Ethnomathematic Value in Traditional Building in Kampung Budaya Bogor Jawa Barat ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Azhar Al-Wahid]]>;
<![CDATA[Rizkal Rizkal]]>;
<![CDATA[Zakky Muhammad Noor]]>
<![CDATA[ Jurnal Cendekia : Jurnal Pendidikan Matematika Vol 6 No 2 (2022): Jurnal Cendekia: Jurnal Pendidikan Matematika Volume 6 Nomor 2 Tahun 2022 ]]>
Publisher : <![CDATA[Mathematics Education Study Program ]]>
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DOI: 10.31004/cendekia.v6i2.1387
<![CDATA[Mathematic value in traditional building have been overdued typically for traditional building in sundaness tribe. The goal of this research to discover ethnomathematics value in some building of sunda in kampung budaya in Bogor West Java. This study uses a qualitative method. The sampling technique was carried out purposively, namely the head of kampung Budaya and the key person of kampung budaya sunda sindang Barang Bogor Jawa Barat. Data were collected by in-depth interviews. The sample was selected through a purposive technique. The results were carefully examined through triangulation and source triangulation techniques. The results show that in leuit as the place for saving paddies contain numerous ethnomathematical including in the leuit building, especially on the roof of leuit which is in front there are mathematical elements such as a triangle facing each other but in the middle between the two there is a square and there is an equilateral triangle. While in traditional Sundanese houses there is woven on the walls where the wicker contains mathematical values ranging from straight lines, parallel lines, perpendicular lines, and horizontal lines. Besides that, on the door, there are four right triangles where one pair is opposite, but the other pair is positioned upside down to the other.]]>
<![CDATA[Social, Sains and Environment Learning Before Covid-19 and The Learning Amid Covid-19 in Nursery Student ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Rimun wibowo]]>;
<![CDATA[Fachruddin Majeri Mangunjaya]]>;
<![CDATA[Budi Susetyo]]>
<![CDATA[ Jurnal Basicedu Vol 5, No 6 (2021): December Pages 5001-6500 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/basicedu.v5i6.1511
<![CDATA[This study aims to find scientific, social and environmental learning before the covid outbreak. Another goal is to find learning strategies during the Covid-19 period and learning priorities and challenges faced by teachers and parents during online learning. The research method approach uses a descriptive qualitative approach. Data were collected by in-depth interviews with Dahlia's early childhood education school teacher. The sample was selected through a purposive technique. The results were carefully examined through triangulation and source triangulation techniques. The results showed that environmental learning was carried out to children through miniatures or animal sculptures in the classroom, then taking school children to the zoo to get to know the animals. When the teacher was in class, he asked again what he had seen in nature. The teacher also takes school children to nature to see the plants and animals in the surrounding environment. Meanwhile, to hone the social session, the teacher makes various games such as role-playing games to become a police officer so that there is a cooperation between students. Then, the teacher also uses outdoor games such as swings where there is social learning because they have to be done together. Another way is to play the role of a policeman and some other students play the role of criminals.]]>
<![CDATA[The Impact of K-POP Culture in Student in Teacher View ]]>
<![CDATA[Bahagia Bahagia]]>;
<![CDATA[Leny Muniroh]]>;
<![CDATA[Abdul Karim Halim]]>;
<![CDATA[Rimun Wibowo]]>;
<![CDATA[Azhar Al Wahid]]>;
<![CDATA[Muhammad Shiddiq Ilham Noor]]>;
<![CDATA[Tiwi Siswanti]]>;
<![CDATA[Rizkal Rizkal]]>
<![CDATA[ Jurnal Basicedu Vol 6, No 3 (2022): June Pages 3200-5500 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/basicedu.v6i3.2444
<![CDATA[K-POP culture is not native to Indonesia but comes from Korea. This study aims to determine the impact of K-Pop culture on the behavior of school children from the teacher's point of view. This research uses the descriptive qualitative method. Meanwhile, respondents were selected by using a purposive technique, namely setting a sample with various considerations. This study chose teachers as respondents. The results showed the spread of K-pop culture through social media such as Facebook and Instagram and the world of digitalization such as Tik-Tok. Friends also influence the spread of K-pop because other friends will follow the behavior of their friends. Then, K-pop culture has the potential to erode local culture such as angklung and jaipongan in Sundanese society because generations of school children can prefer K-pop culture. This condition is influenced by the role of parents. When parents are literate in Sundanese local culture and make that culture into life behavior, the children at home will follow the example. Likewise in schools, when schools instill local culture, school children will participate in that culture. Simultaneously, the community environment supports local culture, so there will be filtration of culture from abroad. But it is not wrong to learn about other cultures. K-pop also generates economic value because salons as a place to change hairstyles will sell well, and Korean-style fashion will also sell and grow Korean food and beverage cuisine]]>
