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PENANAMAN NILAI KEPAHLAWANAN DALAM PENDIDIKAN DENGAN MEMANFAATKAN DATA SEJARAH Rosyid, Moh.
Forum Tarbiyah Vol 10 No 1: Juni 2012
Publisher : IAIN Pekalongan

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Timescales experienced by founding fathers in establishing and enforcing the country from the clutches of invaders if not immediately bedocumented is feared to be forgotten its heroism spirit by that current and future generations. Heroism will be remembered by the present and future generations if understood the heroic story. Embedding heroism can be imperishable whenteachers of history provide a fun and dynamic method of learning. The dynamics of teaching is something that should receive extra attention without which learning process will be boring. A practical solution, teacher should be experts in the field of study not just anybody. This may eliminate the impression that learning history is merely memorizing events and forgetting the incident analysis. Embedding heroism in education can utilize historical data. It is expected to develop a sense of nationalism and nationhood, rectifying historical data, memorizing national heroes who are sometimes forgotten by the hustle oflife, and historical data can be used as authentic evidence before the tribunal. Scattered historical data still needs to be explored by promoting historical source criticism to avoid victimization history in the next generation. It is to be anticipatedas historical data may be used as weapons strengthen the regime inpower, even it can be used as bullets to kill political rivals.

PARTISIPASI POLITIK KOMUNITAS SAMIN BIDANG PENDIDIKAN Rosyid, Moh.
Forum Tarbiyah Vol 7 No 2: Desember 2009
Publisher : IAIN Pekalongan

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In the implementation of education, the government is faced with social reality; communities that respond to formal education - that is active, refuse, and active but not required to receive religious education ‘Pancasila’. This community named Samin Kudus Community, since this society has a local religion that is religion of Adam. It is handed down by the ancestors through oral tradition, without the scriptures and teachings of the transformation process by customary leaders. Each of those three responses have arguments. Actively on formal education due to the principle, whether educated or not educated in formal education, is not a guarantee of the child being good or not good. While refusing formal education because if one conducts formal education, it stimulate the child to be able to read and write, hence the ability will direct the child to be working outside of agriculture. It impacts that the child will work beyond parents’ monitoring and being feared that they will release kinship ties, communication with the general public and aroused a culture that shunned by Samin, for example, the marriage with a person other than followers of Samin. Whilst the latest, actively in formal education but would not be required to receive religious education under the pretext of religion has its own opinion, that they posses their own religion, namely Adam.

PROSPEK SARJANA NONKEPENDIDIKAN MENJADI PENDIDIK PASCA-KEPUTUSAN MAHKAMAH KONSTITUSI Rosyid, Moh.
Forum Tarbiyah Vol 11 No 1: Juni 2013
Publisher : IAIN Pekalongan

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The existence of educational institutions is determined by the ability of education providers in increasing interest of prospective service users. The character and interest of prospective service users (students) need to be understood by education providers so that prospective students can be accommodated optimally. To know the expectations of service users, this paper describes the efforts of the applicant sued Act No. 14 of 2005 in particular Article 9 which says that the teacher is a qualified bachelor or diploma four. By the plaintiff, ideally requirement is an bachelor of education because it has been equipped with knowledge and skills to educate. Mk’s Decision No. 025 / PUU-IV / 2006 dated February 22, 2007 that are eligible to be a teacher not only bachelor of of education / teacher, but all scholars (S.1) or diploma four (D.4) are qualified to be a teacher. It can be used as the basis that bachelor of non-education should not be pessimistic when it expects educators are largely determined by the expertise of job seekers, not simply print it becomes scholar institutions. The accommodation of undergraduate (bachelor's of any background) become educators is determined by the fulfillment of the requirements to be a teacher and scholar shrewdness carry themselves as self-qualified in the field of science to optimize the network of social interaction.

ADAPTASI BUDAYA DAN BENTURAN PERUNDANGAN-UNDANGAN: STUDI KASUS KOMUNITAS SAMIN DI KUDUS Rosyid, Mohammad
Kebudayaan Vol 12, No 1 (2017)
Publisher : Puslitjakdikbud Balitbang Kemdikbud

AbstractThis research was conducted to Samin community in Kudus Regency, Central Java Province. Data was obtainabled through interviews and observations to Wong Samin in Kudus, particularly at Lerakrejo Village, Kaliyoso sub-village, and Karangrowo Village, in Undaan district. This article is descriptive qualitative research. The purpose of this research is to know how adaption efforts that based on culture in Samin community, Kudus, when they are stigmatized by their surrounding communities, and modification of their teachings as a respon of dynamically. As a strategy for maintenance their identity, Wong Samin make notes in a book, which records of their identity and teachings in a simple way in an attempt to straighten out the negative stigma. The book also illustrates compliance teaching to the local government regulations, such as formal school, pay taxes, active in election, and registration of marriages. Wong Samin also assimilate with non-Samin and accommodate non-Samin culture in their environment. Their efforts bring in a positively respon from surrounding community. As an evidence, a part of them is inducted as a chairman of neighborhood association (RT), surrounding association (RW), and farmer groups. However, the main problem that must be faced of Samin community in Kudus is their paddy field as their source economy often failed. So, they are to be urban workers in many cities. The impacts are, homeschooling and pirukunan (gemeinschaft) not repeated agen, because their elders and adult generation to be migrants and returning home uncertainly. Their routine social activities with non-Samin community in their residents are not maximal also.AbstrakRiset ini dilakukan pada komunitas Samin di Kabupaten Kudus, Provinsi Jawa Tengah. Data diperoleh dengan wawancara dan observasi dengan wong Samin Kudus, khususnya di Desa Larekrejo dan Dusun Kaliyoso, Desa Karangrowo, Kecamatan Undaan. Analisis riset ini deskriptif kualitatif. Tujuan riset ini adalah untuk mengetahui bagaimana upaya adaptasi berbasis budaya yang dilakukan komunitas Samin di Kudus tatkala distigma lingkungannya dan mengalami pergeseran atas ajarannya akibat dinamika masa kini yang diresponnya. Strategi dalam mempertahankan jati dirinya, wong Samin membuat catatan yang dibukukan berupa jati diri dan ajarannya dalam bentuk sederhana sebagai upaya meluruskan stigma. Di dalamnya juga menggambarkan ketaatannya pada peraturan pemerintah seperti sekolah formal, membayar pajak, aktif dalam pemilu, selain pencatatan perkawinan, membaur dengan warga non-Samin, dan mengakomodasi budaya non-Samin di lingkungannya. Upaya tersebut membuahkan hasil yakni direspon positif lingkungannya dengan bukti dipercaya sebagai Ketua RT, RW, dan kelompok tani. Akan tetapi, problem utama yang dihadapi komunitas Samin di Kudus adalah sumber perekonomiannya sebagai petani padi yang mengalami kegagalan sehingga menjadi pekerja urban di kota. Imbasnya, homeschooling dan pertemuan pirukunan tak lagi berlangsung karena sesepuh dan generasi dewasa menjadi perantau yang pulangnya tak menentu. Rutinitas kegiatan sosial kemasyarakatan dengan warga non-Samin di lingkungannya pun tak maksimal.

Perempuan dalam Jaringan Radikalisme vis a vis Terorisme Global Rosyid, Moh.
MUWAZAH Vol 10 No 2 (2018): Desember 2018
Publisher : IAIN Pekalongan

Abstrak: Paper ini mengekplorasi tentang perempuan dalam kerangka  jaringan radikal global yang mengatasnamakan Islam sebagai basis perjuangannya. Penelitian ini menggunakan pendekatan kualitatif, dengan sumber data dari media massa maupun media elektronik ( Koran, Televisi, Media Sosial, dan lain-lain). Teknik pengumpulan data menggunakan studi dokumen. Teknik analisis menggunakan analisis konten. Hasil penelitian menunjukan bahwa, Keterlibatan perempuan dalam gerakan teroris teridentifikasi sejak tahun 1970-an , dimana perempuan menjadi pelaku pengeboman setelah dicuci otaknya oleh teroris lelaki. Faktor yang menyebabkan keterlibatan kaum perempuan, yaitu: 1) sebagai pelarian akibat perlakuan diskriminatif yang menimpanya; 2) alasan  kepedulian terhadap ketimpangan yang diderita masyarakat muslim global; 3)  kesadaran beragama yang sempit sehingga dengan menjadi pelaku teroris mereka merasa mendapatkan posisi sosial yang setara dengan teroris lelaki dalam berjihad; 4) psikologis yang sedang labil karena ada masalah, dan mereka berselancar di media social, sehingga rentan terjebak menjadi pelaku terror dan; 5) perempuan yang suaminya menjadi teroris dilibatkan pula sebagai teroris. Strategi yang dilakukan kelompok teroris dalam menaklukkan perempuan adalah dengan menikahi mereka, bahkan menikahi mereka melalui Media Sosial yang dihalalkan dan/atau disahkan, agar menurut kehendak suami.

ADAPTASI BUDAYA DAN BENTURAN PERUNDANGAN-UNDANGAN: STUDI KASUS KOMUNITAS SAMIN DI KUDUS Rosyid, Mohammad
Kebudayaan Vol 12 No 1 (2017)
Publisher : Puslitjakdikbud Balitbang Kemdikbud

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jk.v12i1.166

AbstractThis research was conducted to Samin community in Kudus Regency, Central Java Province. Data was obtainabled through interviews and observations to Wong Samin in Kudus, particularly at Lerakrejo Village, Kaliyoso sub-village, and Karangrowo Village, in Undaan district. This article is descriptive qualitative research. The purpose of this research is to know how adaption efforts that based on culture in Samin community, Kudus, when they are stigmatized by their surrounding communities, and modification of their teachings as a respon of dynamically. As a strategy for maintenance their identity, Wong Samin make notes in a book, which records of their identity and teachings in a simple way in an attempt to straighten out the negative stigma. The book also illustrates compliance teaching to the local government regulations, such as formal school, pay taxes, active in election, and registration of marriages. Wong Samin also assimilate with non-Samin and accommodate non-Samin culture in their environment. Their efforts bring in a positively respon from surrounding community. As an evidence, a part of them is inducted as a chairman of neighborhood association (RT), surrounding association (RW), and farmer groups. However, the main problem that must be faced of Samin community in Kudus is their paddy field as their source economy often failed. So, they are to be urban workers in many cities. The impacts are, homeschooling and pirukunan (gemeinschaft) not repeated agen, because their elders and adult generation to be migrants and returning home uncertainly. Their routine social activities with non-Samin community in their residents are not maximal also.AbstrakRiset ini dilakukan pada komunitas Samin di Kabupaten Kudus, Provinsi Jawa Tengah. Data diperoleh dengan wawancara dan observasi dengan wong Samin Kudus, khususnya di Desa Larekrejo dan Dusun Kaliyoso, Desa Karangrowo, Kecamatan Undaan. Analisis riset ini deskriptif kualitatif. Tujuan riset ini adalah untuk mengetahui bagaimana upaya adaptasi berbasis budaya yang dilakukan komunitas Samin di Kudus tatkala distigma lingkungannya dan mengalami pergeseran atas ajarannya akibat dinamika masa kini yang diresponnya. Strategi dalam mempertahankan jati dirinya, wong Samin membuat catatan yang dibukukan berupa jati diri dan ajarannya dalam bentuk sederhana sebagai upaya meluruskan stigma. Di dalamnya juga menggambarkan ketaatannya pada peraturan pemerintah seperti sekolah formal, membayar pajak, aktif dalam pemilu, selain pencatatan perkawinan, membaur dengan warga non-Samin, dan mengakomodasi budaya non-Samin di lingkungannya. Upaya tersebut membuahkan hasil yakni direspon positif lingkungannya dengan bukti dipercaya sebagai Ketua RT, RW, dan kelompok tani. Akan tetapi, problem utama yang dihadapi komunitas Samin di Kudus adalah sumber perekonomiannya sebagai petani padi yang mengalami kegagalan sehingga menjadi pekerja urban di kota. Imbasnya, homeschooling dan pertemuan pirukunan tak lagi berlangsung karena sesepuh dan generasi dewasa menjadi perantau yang pulangnya tak menentu. Rutinitas kegiatan sosial kemasyarakatan dengan warga non-Samin di lingkungannya pun tak maksimal.Â

MAKNA KERIS BAGI WARGA SAMIN DI KUDUS Rosyid, Moh
Kebudayaan Vol 14 No 2 (2019)
Publisher : Puslitjakdikbud Balitbang Kemdikbud

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jk.v14i2.275

Tujuan ditulisnya naskah ini untuk mengulas kepemilikan dan keberadaan keris bagi warga Samin, yakni komunitas yang mewarisi ajaran Ki Samin Surosentiko sejak era kolonial Belanda hingga kini di Kudus Jateng. Data diperoleh dengan wawancara dan observasi dengan analisis deskriptif kualitatif. Keris diperankan sebagai mitra hidup batin dan pengendali sikap sombong sehingga kepemilikannya dirahasiakan. Pewarisan keris berdasarkan persetujuan keris dengan cara â??dialogâ?? magis antara si pemegang keris dengan keris, ada kalanya persetujuan keris dengan lambang dalam mimpi pewaris. Pewaris keris hanya lelaki dan tokoh (botoh) Samin.

Perempuan Dalam Perkawinan Samin: Perlindungan Budaya Versus Hukum Positif Rosyid, Moh.
Musawa Jurnal Studi Gender dan Islam Vol. 18 No. 2 (2019)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2019.182.149-159

Tujuan ditulisnya naskah ini untuk mendeskripsikan keteguhan warga Samin mempertahankan model perkawinannya sebagai wujud ketaatan melaksanakan ajaran leluhurnya, Ki Samin Surosentiko. Kekhasan perkawinannya berhadapan dengan perundangan karena perkawinan tidak dicatatkan, sehingga pasangan tidak memiliki akta kawin. Bagi sebagian warga Samin di Kudus, melestarikan tradisi model perkawinan ini lebih diutamakan daripada mentaati UU Perkawinan dan Administrasi Kependudukan. Perkawinan yang tidak dicatatkan tentu saja, memiliki dampak yang signifikan, khususnya pada perempuan jika terjadi perceraian. Namun demikian, sekarang sudah ada upaya sebagian warga Samin menambah tatacara perkawinannya yang semula tidak dicatatkan di Kantor Dukcapil menjadi dicatatkan dengan tujuan mendapat akta kawin, status anak dalam akta lahirnya tercatat sebagai anak yang sah.[This article is based on research carried out among Samin communityâ€™s in Kudus and their consistency to keep marriage tradition based on their ancestorâ€™s teaching, Ki Samin Surosentiko. According to this tradition, it is not necessary for a spouse to register their marriage because it is not mentioned in their teachings. Consequently they donâ€™t have marriage certificate. For most of Samin society in Kudus, preserving the tradition is more important than following Marriage Law or the stateâ€™s regulation. Though there are now efforts of some residents to register their marriage in order to get married certificate or marriage law status and legitimated status of their children, most of marriages of Samin society in Kudus remain unregistered because it adheres to Ki Saminâ€™s teaching. The data obtained by interviews, observations, and documentation with a qualitative descriptive approach.]

MENDUDUKKAN PERSOALAN ANTARA PERTAHANAN AJARAN AGAMA DENGAN HAK PENDIDIKAN ANAK Rosyid, Moh.
Sawwa: Jurnal Studi Gender Vol 9, No 2 (2014): April 2014
Publisher : Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang

Hak asasi manusia adalah hak yang dimiliki setiap jiwa sejak dalam kandungan hingga mati. Naskah ini mendalami HAM bagi anak warga Samin di Kudus yang harus dilindungi khususnya aspek pendidikan formal. Dipilihnya komunitas Samin karena sebagian masih mempertahankan ajaran leluhurnya yang tidak meÂngenyam sekolah formal, wujud penolakan kebijakan Kolonial Belanda, meskipun kini sebagian sekolah formal dan mayoritas taat peraturan pemerintah lainnya. Fokus naskah ini pada hak anak Samin bila tidak sekolah formal dalam perspektif perundangan. Metode riset untuk mendapatkan data dengan wawancara dan observasi langsung dengan objek penelitian. Analisisnya deskriptif kualitatif. Kajian ditemukan: 1) harus diÂsediaÂkan guru agama Adam dalam proses pembelajaran penÂdidikan formal bagi warga Samin. Di sisi lain, negara berÂanggapÂan bahwa agama Adam bagi warga Samin dikategorikan aliran keÂpercayaan, 2) Kovenan Internasional Hak-Hak Sipil dan Politik terutama hak non-derogable (hak absolut) khususnya hak atas kebebasan beragama harus dipenuhi negara terhadap warga Samin. Hal ini sebagai modal untuk memahami ajaran agama warga Samin dalam wadah pendidikan formal, 3) KeÂmendikbud RI harus segera menerbitkan Peraturan Pemerintah tentang Sekolah Rumahan karena amanat UU Sisdiknas, 4) Bagi warga Samin yang anaknya tidak sekolah formal, pemerintah harus melakukan pendekatan persuasif agar menjadi warga yang taat peraturan di bidang pendidikan, sebagaimana amanat PP 48 Tahun 2008 tentang Wajib Belajar Pasal 15 (1), (2), dan (3).

Implementasi Ajaran Konfusius Dalam Barongsai: Telaah Grup Satya Dharma Kelenteng Hok Hien Bio Di Kudus Jawa Tengah Rosyid, Moh; Kushidayati, Lina
Al-Adyan: Journal of Religious Studies Vol 2, No 1 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-adyan.v2i1.2312

The purpose of this paper is to find a correlation between the teachings of Confucius and the lion dance group Satya Dharma at the Hok Hien Bio Temple in Kudus. The importance of research to provide understanding to the public that lion dance is not only a game or sport but Confucian values characterize the actors. Research data obtained by interviews and observations were analyzed descriptively qualitatively. The results showed that the lion dance group practiced regularly twice a week for free, followed by young people of all religions and ethnicities. This group was invited by residents in Kudus to the cultural carnival and people's party. The behavior of players and coaches follows the teachings of Confucius in the Si Shu Bible. First, it contains 8 confessions of faith (ba chen gui), realizing taboos, namely that what is immoral should not be seen (Hwi Lee But Si), heard (Hwi Lee But Thing), spoken (Hwi Lee But Gan), done (Hwi Lee But Tong), uphold the four pillars, understand the word (Ti Bing), receive the word (Siu Bing), uphold the word (Liep Bing), perfect the word (SingBing). Both behave in a friendly, gentle, honest, capable, obedient, sincere, simple, steady, and mighty manner, do tripusaka, are wise (Ti), loving (Jien), and brave (Yong). Third, abandon the 3 behaviors of arrogant, lazy, and extravagant, friendly, honest, and knowledgeable, have good relations with others (Ren Dao) and God (Tian/Shang Di) (Tian Dao).Tujuan tulisan ini adalah untuk mencari korelasi antara ajaran Konfusius dan kelompok barongsai Satya Dharma di Kelenteng Hok Hien Bio di Kudus. Pentingnya riset untuk memberi pemahaman pada publik bahwa barongsai tidak hanya permainan atau olahraga tetapi nilai konfusius mewarnai para pelakunya. Data riset diperoleh dengan interviu dan observasi yang dianalisis secara deskriptif kualitatif. Hasil riset memperlihatkan bahwa kelompok barongsai berlatih rutin seminggu dua kali secara gratis, diikuti oleh anak muda lintas agama dan etnis. Kelompok ini diundang warga di Kudus pada acara kirab budaya dan pesta rakyat. Perilaku pemain dan pelatih menaati ajaran Konfusius dalam Kitab Suci Si Shu. Pertama, memuat 8 pengakuan iman (ba chen gui), mewujudkan pantangan yakni yang tak susila jangan dilihat (Hwi Lee But Si), didengar (Hwi Lee But Thing), diucapkan (Hwi Lee But Gan), dilakukan (Hwi Lee But Tong), menjunjung empat pilar, mengerti firman (Ti Bing), menerima firman (Siu Bing), menegakan firman (Liep Bing), menyempurnakan firman (SingBing). Kedua berperilaku 9 dengan ramah, lemah-lembut, jujur, cakap, patuh, tulus hati, sederhana, mantap, dan perkasa, melakukan tripusaka, bijaksana (Ti), cinta kasih (Jien), dan berani (Yong). Ketiga, meninggalkan 3 perilaku sombong, pemalas, dan foya-foya, bersahabat dengan lurus, jujur, dan berpengetahuan luas, berhubungan baik dengan sesama (Ren Dao) dan Tuhan (Tian/Shang Di) (Tian Dao).

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