Articles
<![CDATA[ISLAM DAN PENDIDIKAN MULTIKULTURAL ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ JURNAL TADRIS STAIN PAMEKASAN Vol 4, No 2 (2009) ]]>
Publisher : <![CDATA[STAIN Pamekasan ]]>
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<![CDATA[Abstract: The core of multiculturalism is the willingness to receive other groups as an equal and united part. It denies cultural, ethnical, gender, language and religious distinctions. Multiculturalism becomes a contextual idea relating to the current contemporary society. The basic priciples of equity, justice, openness, and difference recognition are the value principle needed by human in the crush of global culture. Thus, education has been an appropriate media to establish emulticultural. As a result, it is urgently required to design a curriculum of multicultural education containing some materials that are able to present multiperspectives of certain cultural phenomena.]]>
<![CDATA[KOSMOLOGI JAWA SEBAGAI LANDASAN FILOSOFIS ETIKA LINGKUNGAN ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ RELIGIA Vol 20 No 2: Oktober 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i2.1026
<![CDATA[Tulisan ini bertujuan untuk membangun landasan filosofis etika lingkungan melalui kosmologi Jawa dengan pendekatan filsafat. Fokus kajian diarahkan pada pandangan kosmologi Jawa untuk menemukan argumentasi filosofis landasan etika lingkungan. Pandangan kosmologi Jawa secara ontologis mengajarkan relasi antara manusia dan alam berbasis kesatuan eksistensi (manunggaling kawula gusti) sehingga dapat mengisi kekosongan kosmologi positivistik-antoposentris dalam mentalitas pencerahan. Secara epistemologis, berbasis rasa yang merupakan sistematisasi pengalaman manusia dalam menjalani kehidupan dan mampu mengantarkannya pada pengetahuan tentang Tuhan pencipta alam. Secara aksiologis bermuara pada harmoni in nature, sebuah sikap apresiatif terhadap alam yang merefleksikan ditiadakannya jurang pemisah antara subjek dan objek. Refleksi tersebut memungkinkan dilaksanakannya norma yang dijadikan pedoman berperilaku dan tuntutan kebutuhan praktis sejalan dengan dimensi etis-antropologis. Dengan demikian diharapkan dapat merubah cara pandang manusia terhadap alam dan memiliki kontribusi bagi pengembangan etika lingkungan untuk merespon problem kerusakan lingkungan baik dalam skala lokal maupun global.]]>
<![CDATA[TEOLOGI MULTIKULTURAL (Resolusi Konflik Religiusitas di Indonesia) ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ RELIGIA Vol 14 No 2: Oktober 2011 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v14i2.87
<![CDATA[Raison d’etre teologi Islam adalah tuntutan "realitassosial". Teologi seharusnya tidak hanya membahas konsepketuhanan melainkan refleksi kritis agama terhadappermasalahan sosial. Salah satunya adalah persoalan pluralitasagama di Indonesia. Islam dapat menjadi pijakan bagispiritualitas multikultural melalui pemahaman mendalamterhadap nilai-nilai etik fundamental yang dimiliki olehagama-agama sehingga menjadi entri point untuk mencarititik temu (kalimatun sawa)' sehingga dapat melahirkanmutual understanding diantara agama-agama. TeologiMultikultural sangat penting di jaman kontemporer ini karenapluralitas telah menjadi keniscayaan. Selain itu berguna untukmenghadapi berbagai fenomena keagamaan di masa depanyang ditandai oleh konflik-konflik dengan mengatasnamakanagama. Meskipun agama bukan satu-satunya faktor namunjelas sekali bahwa pertimbangan keagamaan dalam konflikkonflikitu dalam ekskalasinya banyak memainkan peran.Raison d’être of Islamic theology is a “social reality” demand.Theology should not only discuss about the concept of Godbut also reflect the religion critically with the social problems.One of them is plurality of religion in Indonesia. Islam can bemade as foundation to multicultural of spirituality throughdeep understanding of ethic values owned by many religion inIndonesia so that it become an entry point to find the meetingpoint (the same word) that can bring about mutualunderstanding among the religions. Multicultural theology isvery important in this contemporary time because pluralityhas become a must. Besides, it is also useful to face manyreligious problems in the future like conflicts on behalf ofreligion. Even though religion is not the only factor, it is soclear that religious justification in those conflicts plays animportant role.]]>
<![CDATA[Kalimatun Sawa’ as The Basis of Religious Tolerance (Interpretation of Nurcholish Madjid’s Thoughts Based on Paul Ricoeur’s Hermeneutics) ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Zuhri, Amat]]>;
<![CDATA[Marom, Naelil]]>
<![CDATA[ RELIGIA Vol 23 No 2: Oktober 2020 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2164
<![CDATA[This paper aims to understand deeply the thoughts of Nurcholish Madjid about kalimatun sawa’ as the basis of religious tolerance. The approach used is Paul Ricoeur’s Hermeneutics. The main issues that will be examined include interpretation theory in Paul Ricoeur’s Hermeneutics, Nurcholish Madjid’s thoughts about kalimatun sawa’, as well as the application of interpretation theory in understanding kalimatun sawa’. Through this understanding, it is expected to find the meaning of kalimatun sawa’ as well as its contribution to religious tolerance in Indonesia.]]>
<![CDATA[Tasawuf dan Tantangan Modernitas ]]>
<![CDATA[Tri Astutik Haryati]]>;
<![CDATA[Mohammad Kosim]]>
<![CDATA[ Ulumuna Vol 14 No 2 (2010): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ujis.v14i2.224
<![CDATA[Sufism is one of the branch of Islamic disciplines that grows significantly and becomes an inseperable subject of Islamic scholarship. Sufism is personal spiritual experience that emphasises more on feeling than logic. Therefore it is often named as a knowledge of taste (dwauq). Such emphasize on inner dimension of human faculties often creates tension between sufism and modern life which venerates materials, competition, intrigue, deception, greedy, and attachment of worldly life. The tension occurs mainly because sufism do stress on humble and modest life, escape from worldly life, all of which are relevant to traditional society rather than rational and modern ones. However, in contrast to such widely presumed tension, sufism remains urgent for modern life because it becomes spiritual injection for human matters related to modern life and helps resolve problems of materialistically secular, individual and hedonistic life.]]>
<![CDATA[KOSMOLOGI JAWA SEBAGAI LANDASAN FILOSOFIS ETIKA LINGKUNGAN ]]>
<![CDATA[Haryati, Tri Astutik]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 20 No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v20i2.1026
<![CDATA[This present paper aimed to establish the philosophical foundation of environmental ethics through the perspectives of Javanese cosmology. Ontologically, Javanese cosmology tends to see the relation between human and nature as the unity of existence (Javanese: manunggalingkawulagusti). This kind of perspective can be instrumental to help positivistic-anthropocentric cosmology to be included within the mentality of enlightenment. Etymologically, Javanese cosmology builds upon ‘a sense’ reflecting on the systematisation of human experience in undergoing this life, which enables human to get a better knowledge of God as the creator of the universe. In an axiological way, Javanese cosmology accentuates the principle of harmony with nature, denoting the human’s appreciation of the nature that signifies the negation of a gap between subject and object. These reflections about Javanese cosmology point to the possibility of implementing norms that are used as a standard of human conduct, and that guide how practical human needs can be made in line with ethical and anthropological dimensions. Javanese cosmology therefore is thought not only to be capable of changing how human views nature. Rather, it is also thought to contribute to the development of environmental ethics that are beneficial to human in responding to the problem of environmental damage either on local level or global level.]]>
<![CDATA[Social Representation of Coastal Javanese Islam: Portrait of Pekalongan Indonesia ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Gunaryo, Achmad]]>;
<![CDATA[Thohir, Mudjahirin]]>
<![CDATA[ JURNAL PENELITIAN Vol 17 No 1 (2020): Volume 17 Nomor 1 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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<![CDATA[This study aims to understand in-depth the representation of Coastal Javanese Islam in Pekalongan with cultural approach. This approach puts Pekalongan people onto its social world center, in order to understand how they identify and interpret the world, particularly the articulation of economic activity protected by culture and mediated by Islam tenet. The research method used was qualitative one. Data was obtained through observation and in-depth interview, and analyzed descriptively, by focusing on social practice of batik business performer as the basic vehicle, meaning competition place, and contributing to Islam. The result of research shows that the role of Islam in Pekalongan social life is very strong and dominant represented in dialectical Islam with the manifestation of symbolic spiritualism. Therefore, Islam functions not merely as an effective means of solving life problem, including batik business, confirming Geertz’s argument that religion serves not merely as ethical foundation, but moral vitality source. Culture is an important power in social life. This finding declines Weber’s thesis that Islam does not have theological affinity supporting economic growth, because empirical fact in Pekalongan Indonesia shows that Islam spirituality becomes an effective means of solving business problem.]]>
<![CDATA[DIMENSI FEMINIS TUHAN ]]>
<![CDATA[Tri Astutik Haryati]]>
<![CDATA[ JURNAL PENELITIAN Vol 5 No 2 (2008): Volume 5 Nomor 2 2008 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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<![CDATA[Gender inequality seringkali dianggap devine creation (segalanya bersumber dari Tuhan). Di sinilah teologi Islam sebenarnya mendapat batu ujian. Karena teologi seharusnya merupakan refleksi kritis agama terhadap permasalahan yang dihadapi masyarakat sehingga tidak hanya bicara tentang konsep ketuhanan, tetapi yang metafisik diterjemahkan kepada persoalan sosial terutama persoalan perempuan. Lebih tepatnya, teologi perempuan adalah teologi yang menggali aspek-aspek feminim Tuhan demi kesetaraan jender. Penelitian ini berusaha melacak akar-akar teologis perempuan serta mengekplorasi sifat-sifat feminim Tuhan agar kesetaraan gender dapat tercipta. Perendahan terhadap kualitas feminim perempuan bernilai sama dengan pengabaian kualitas feminim Tuhan. Atas dasar hal tersebut, diskriminasi jender sesungguhnya tidak memiliki legitimasi teologis tetapi justru pengingkaran terhadap Tuhan secara utuh. Alasannya, relasi jender secara mengesankan telah direpresentasikan oleh Tuhan sendiri.]]>
<![CDATA[The Religious Values Existence on Pekalongan Batik Cultural Heritage ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Zuhri, Amat]]>;
<![CDATA[Kosim, Mohammad]]>;
<![CDATA[Dahri, Harapandi]]>
<![CDATA[ KARSA Journal of Social and Islamic Culture Vol. 32 No. 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v32i2.14323
<![CDATA[This study explores the cultural heritage of Pekalongan batik, which holds the identity of the City of Batik and the City of Santri. The analysis focuses on the economic, cultural, and Islamic roles and how they determine the existence of batik businesses that have persisted until now. This study uses a cultural approach with case study analysis and finds that batik businesses transmit a cultural heritage that continues from generation to generation until batik becomes a cultural identity and the lifeblood of Pekalongan's economy. Cultural transmission occurs socially, through learning processes, interaction among peers, socialization in society, skill mastery cadreship, and batik business management. As a source of grassroots economy, batik is integrated into society's daily activities, crystallizing in mindset as tradition and implicating in the development and preservation of batik that always follows the dynamics of the times. The cultural inheritance of batik cannot be separated from the role of religion, which serves as a source of moral vitality and a means to preserve the existence and sustainability of batik business.]]>
<![CDATA[Kalimatun Sawa’ as The Basis of Religious Tolerance (Interpretation of Nurcholish Madjid’s Thoughts Based on Paul Ricoeur’s Hermeneutics) ]]>
<![CDATA[Haryati, Tri Astutik]]>;
<![CDATA[Zuhri, Amat]]>;
<![CDATA[Marom, Naelil]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2164
<![CDATA[ This paper aims to understand Nurcholish Madjid’s thoughts deeply on kalimatun sawa’ as thefoundation of religious tolerance. The study employs Paul Ricoeur’s hermeneutic approach with a qualitativeresearch method, focusing on textual analysis of Madjid’s works. The main issues examined include theinterpretation theory in Paul Ricoeur’s hermeneutics, Nurcholish Madjid’s perspective on kalimatunsawa’, and the application of Ricoeur’s hermeneutic theory in understanding kalimatun sawa’. Thefindings indicate that kalimatun sawa’ serves as a universal ethical foundation for interfaith dialogue,emphasizing shared human values fostering religious tolerance in Indonesia. This study contributes to theacademic discourse by offering a novel application of Ricoeur’s hermeneutic approach in Islamic studies,providing a deeper interpretative framework for understanding religious pluralism.]]>
