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Moh Rosyid
Institut Agama Islam Negeri (IAIN) Kudus
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Economics, Econometrics & Finance Education Environmental Science Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Public Health Social Sciences Other

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GOVERNMENT AND IGNORE RIGHTS FORMAL EDUCATION: CASE STUDY SAMIN COMMUNITY IN KUDUS CENTRAL JAVA Lina Kushidayati; Moh Rosyid
International Conference on Social and Islamic Studies Proceedings of the International Conference on Social and Islamic Studies (SIS) 2021
Publisher : International Conference on Social and Islamic Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Samin is Javanese ethnic community originally driven by Ki Samin Surosentiko against invaders in Blora, Central Java. Its existence extends to the city Kudus, Central Java until now. This article describes the character of the Samin community in Kudus against UU as don’t formal and nonformal school and his marriage was registered. This matter violates Education Law and Marriage Law. Data collection by interview, observation, and literature was analyzed using a qualitative descriptive approach. Result, Samin doesn’t register marriage and no formal school. Teachings are held fast by homeschooling to protected generation. This curriculum are not slander (drengki), greedy (srei), hate others (panasten), indict without evidence (dawen), envy (kemeren), contempt fellow (nyiyo marang sepodo), and stay five away from abstinence are accuse (bedok), steal (colong), shoplifting (pethil-jumput); and don’t want to find goods (nemu wae ora keno).Samin community don’t have formal school for maintaining the teachings, inherit the speech in speech, educated by parent and figure, the evaluated in his life. The government must provide understanding so obey UU on an ongoing basis.
MENUNGGU KIPRAH NEGARA PADA SEKOLAH RUMAHAN ALA SAMIN: Studi Kasus di Kudus Moh Rosyid
Jurnal Penelitian Kebijakan Pendidikan Vol. 14 No. 1 (2021)
Publisher : usat Standar dan Kebijakan Pendidikan, BSKAP, Kemendikbudristek

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpkp.v14i1.384

Abstract

This research was conducted to understand the home school model of Samin residents in Kudus, Central Java. Research data obtained through interviews, observations, and literature review. Data was analyzed using a qualitative descriptive approach. Samin’s home school was initially led by Ki Samin Surosentiko during the resistance against the Dutch colonial in Blora and has spread to Kudus until now. Samin residents do not go to formal schools, but form home schools with the aim of protecting their generation from being carried away by the current dynamics. The learning materials focus on the principles of life and to stay away from five taboos: bedok (accusing), colong (stealing), pethil; pinch; and nemu wae ora keno; taboo to find goods. Samin residents do not go to formal schools because they still maintain their ancestral teachings with speech traditions. The educators are parents and traditional leaders. The results of the evaluation are reflected in their behavior in life. The Samin people’s passions are to serve, care for, and protect Ki Samin’s teachings in terms of ordinances, manners, and dharma so that the roots of the noble tradition are maintained. The success of homeschooling is reflected when students behave according to the teachings of their parents and can be followed as examples. The state must be present to provide continuous enlightenment so that its curriculum leads to formal education or equality, while also maintaining that local wisdom is not uprooted from its cultural roots. The role of the state ideally is to explicate with a persuasive approach, so that the teaching material could integrate formal homeschooling. Penelitian ini dilakukan untuk memahami model sekolah rumahan warga Samin di Kudus Jawa Tengah. Data riset diperoleh melalui wawancara, observasi, dan kajian pustaka. Analisis data menggunakan pendekatan deskriptif kualitatif. Sekolah rumahan Samin awalnya dimotori oleh Ki Samin Surosentiko di masa perlawanan kolonial Belanda di Blora dan menyebar sampai Kudus hingga kini. Warga Samin tidak bersekolah formal, tetapi membentuk sekolah rumahan dengan tujuan memproteksi generasinya agar tidak terbawa dinamika kekinian. Materi pembelajarannya berfokus pada prinsip hidup dan menjauhi lima pantangan: bedok (menuduh), colong (mencuri), pethil; jumput; dan nemu wae ora keno; pantangan menemukan barang. Warga Samin tidak bersekolah formal karena masih mempertahankan ajaran leluhur dengan tradisi tutur. Pendidiknya adalah orang tua dan tokoh adat. Hasil evaluasi tercermin pada perilaku hidupnya. Obsesi orang Samin yaitu nglayani, ngrawat, nglindungi ajaran Ki Samin dalam hal tata cara, tata krama, dan tata darma agar akar tradisi adiluhung terawat. Keberhasilan sekolah rumahan tercermin ketika peserta didik berperilaku sebagaimana ajaran orang tua dan dapat diteladani. Negara harus hadir memberi pencerahan secara berkesinambungan agar kurikulumnya mengarah pada pendidikan formal atau kesetaraan dan kearifan lokalnya tak tercerabut dari akar budayanya. Peran negara idealnya menjelaskan agar materi ajarnya menjadi homeschooling formal dengan pendekatan persuasif.
Mengevaluasi Pelaksanaan Undang Undang Disabilitas: Studi Kasus Kampus-Kampus di Kudus Jawa Tengah Moh Rosyid
Jurnal ORTOPEDAGOGIA Vol 6, No 1 (2020): July
Publisher : Universitas Negeri Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (379.487 KB) | DOI: 10.17977/um031v6i12020p43-49

Abstract

Tujuan ditulisnya naskah ini mengevaluasi perlunya disegerakan dibentuknya Komisi Nasional Disabilitas oleh negara. Akibat belum dibentuk, pelaksanaan UU Disabilitas tidak dilaksanakan dengan baik oleh penyelenggara kampus-kampus di Kota Kudus Jawa tengah. Sehingga pelaksanaan UU Nomor 8 Tahun 2016 tentang Penyandang Disabilitas kaitannya dengan ketaatan penyelenggara kampus dalam memfasilitasi sarana dan prasarananya bagi penyandang disabilitas harus dievaluasi. Data diperoleh penulis bersumber dari kajian pustaka berupa tulisan para penulis yang memiliki konsen terhadap fasilitas umum dan perpustakaan dan muatan UU Nomor 8 Tahun 2016 tentang Penyandang Disabilitas, UU Nomor 14 Tahun 2008 tentang Keterbukaan Informasi Publik, dan UU No 43 Tahun 2017 tentang Perpustakaan. Data dianalisis dengan pendekatan deskriptif kualitatif. Perpustakaan sebagai badan publik berkewajiban menyediakan kemudahan sarana dan prasarana mengakses bagi publik dan penyandang disabilitas. Akan tetapi, dalam konteks  penyandang disabilitas hanya angan-angan karena perangkat dukung dalam UU Penyandang Disabilitas berupa 8 peraturan pemerintah (PP), 2 peraturan presiden (Perpres), 1 peraturan menteri sosial (Permensos), dan pembentukan Komisi Nasional Disabilitas belum terwujud. Bila semua itu terwujud, harapan terciptanya UU Keterbukaan Informasi Publik pun terwujud. Dengan demikian, tugas kita bersama mengawalnya agar tujuan diterbitkannya UU Penyandang Disabilitas, UU Perpustakaan, dan UU Nomor 28 Tahun 2002 tentang Bangunan Gedung dan Peraturan Pemerintah Nomor 36 Tahun 2005 tentang Peraturan Pelaksanaan UU Nomor 28 Tahun 2002 tentang Bangunan Gedung, serta Peraturan Menteri Pekerjaan Umum Nomor 30 Tahun 2006 tentang Pedoman Teknis Fasilitas dan Aksesibilitas pada Bangunan Gedung dan Lingkungan dapat terwujud bagi warga negara, khususnya penyandang disabilitas. Keberadaan Komisi Nasional Disabilitas sangat mendesak dibentuk. 
Warga Samin di Kudus dan Pelestarian Tradisi Budaya Jawa Moh Rosyid
Umbara Vol 5, No 2 (2020)
Publisher : Universitas Padjadjaran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24198/umbara.v5i2.29720

Abstract

This study aims at describing some of the Javanese cultural tradition that are preserved and neglected by the Samin (puritan Javanese community) in Kudus; and their reasons for doing so. Data of this study were collected through in-depth interview to Samin local leader and observation to the daily activities of the Samin. Data were analysed according to the principal of descriptive qualitative. The results of this study suggest that the Samin preserves some of Javanese traditions, such as own a sacred dagger (keris), gems, wearing black clothes, folk songs, gamelan and poetry. Keris usually owned by male leadersand they use it in healing, protecting the land, and serves as spiritual partner to the owner. Meanwhile, the Samin no longer preserve some other Javanese traditions; such as dance and arts; and raising buffalo and turtledove as livelihood due to limited resources. The Samin preserves their ancestral way of life and inherit it to their younger generation through oral tradition.
AKULTURASI BUDAYA: Studi Kasus Komunitas Samin di Kudus Jawa Tengah: [CULTURE ACULTURATION: Case Study Samin Community In Kudus Central Java] Moh Rosyid
Berkala Arkeologi Sangkhakala Vol 23 No 2 (2020)
Publisher : Balai Arkeologi Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/bas.v23i2.428

Abstract

The purpose of writing this article is to describe the form of cultural acculturation carried out by the Samin community in Kudus, Central Java against the Muslim tradition of Nahdliyin is traditions to response local wisdom and don’t contradicting by syariah. Data obtained by interview, literature review, and observation. Data collection was analyzed using a qualitative descriptive approach. The culture that Samin responded to took the form of a life cycle slogan and circumcision of a boy. Acculturation creates a symbiotic mutualism because people Nahdlatul Ulama is also responsive to local Javanese traditions. The specificity that is still maintained by the Samin community is wearing tokong pants, headbands, all in black for men, and for women wearing a jarit. When attending a marriage and dying. When at home or in the fields, wear other people's usual clothes. There is also a nahdliyin culture that Samin does not respond to because it avoids the similarity of tradition, such as a cap. As for sarong, it is a Samin tradition that is only used when a man marries. The basic principles of nahdliyin in tradition are tawasuth (moderate), tawazun (balance between faith and reality), al i’tidal (upright, not easily provoked), at tasamuh (tolerant). It's just that, the impact of urbanization Samin residents, the culture of the city is also a tradition like polished hair. Senior Samin was powerless to deal with it. If this is not controlled, the culture of the city changes the uniqueness of Samin. Tujuan penulisan artikel ini untuk mendeskripsikan bentuk akulturasi budaya yang dilakukan komunitas Samin di Kudus, Jawa Tengah terhadap tradisi muslim Nahdliyinyakni tradisi yang merespon kearifan lokal dan tidak bertentangan dengan syariat Islam.Data diperoleh dengan wawancara, kajian literatur, dan observasi. Terkumpulnya data dianalisis dengan pendekatan deskriptif kualitatif. Budaya yang direspon Samin berupa slametan daur kehidupan dan khitan anak lelaki. Akulturasi tercipta simbiosis mutualisme karena Nahdliyin juga responsif terhadap tradisi lokal Jawa. Kekhasan yang masih dipertahankan komunitas Samin adalah memakai celana tokong, ikat kepala, berwarna serba hitam bagi lelaki, dan bagi perempuan memakai jarit. Bila menghadiri perkawinan dan melayat kematian. Bila di rumah atau di sawah memakai pakaian lazimnya warga lain. Ada pula budaya nahdliyin yang tidak direspon Samin karena menghindari keserupaan tradisi, seperti berpeci. Adapun bersarung menjadi tradisi Samin yang hanya digunakan ketika lelaki menikah. Prinsip dasar nahdliyin dalam tradisi adalah tawasuth (moderat), tawazun (keseimbangan antara akidah dengan realita), al I’tidal (tegak lurus, tak mudah terprovokasi), at tasamuh (toleran). Hanya saja, imbas urbanisasi warga Samin, budaya kota menjadi tradisinya pula seperti rambut disemir. Senior Samin pun tidak berdaya menghadapinya. Bila hal ini tidak dikendalikan maka budaya kota mengubah kekhasan Samin.
Mengevaluasi Kewajiban Negara Pada Umat Hindu Di Kudus Jawa Tengah Moh. Rosyid
Jurnal Penelitian Agama Hindu Vol 4 No 1 (2020)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (407.361 KB)

Abstract

This article was written to evaluate the role of government and Kudus government to service for Hindus in Kudus. Data of this research was gathered through interview, forum group discussion, observation and descriptive qualitative approach. There are several things can be done by Kudus government: (1) facilitating the establishment of puraas a worship place for Hindus in Kudus, (2) recruiting teacher for Hinduism in schools, (3) enacting bylaws on informal religious education for all religions. These policies are actually continuing the spirit of tolerance, the legacy of Sunan Kudus. Respecting people despite their religion and ethnic is a manifestation of faith in God.
UPAYA KOMUNITAS SAMIN DI KUDUS JAWA TENGAH DALAM MEMPERTAHANKAN JATI DIRI DI TENGAH PROBLEMATIKA KEHIDUPANNYA Moh Rosyid
Masyarakat Indonesia Vol 42, No 2 (2016): Majalah Ilmu-Ilmu Sosial Indonesia
Publisher : Kedeputian Bidang Ilmu Sosial dan Kemanusiaan (IPSK-LIPI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmi.v42i2.670

Abstract

Samin community has existed since the Dutch colonial era. This community was lead by Ki Samin Surosentiko to fight against the Dutch which was started in Blora and then spreaded to surrounding regions in Central Java, such as Pati, Grobogan, and Kudus. Now, Samin community in Kudus keeps following their ancestor’s teachings, such as cling to their belief (Adam), refuse to register their marriage, not going to formal education since Ki Samin considered joining formal education is as the same as obeying the Dutch colonial, and also prefer to wear their traditional outfit. Nowadays, they faces several problems as their belief to not register their marriage, lacking of formal education, a failed farming lead to urbanization, and the absent of prominent figure among Samincommunity caused by various interpretations of oral teachings. This study uses descriptive analysis and based on data research conducted in 2016 through interviews, observations, and forum group discussion.Keywords: Samin, religion Adam, state recognitionABSTRAKKomunitas Samin eksis sejak era kolonial Belanda hingga kini. Keberadaannya dimotori oleh Ki Samin Surosentiko dalam melawan kolonial Belanda di wilayah Kabupaten Blora dan berdiaspora di Kabupaten Pati, Grobogan dan Kudus, Jawa Tengah. Kondisi masyarakat Samin di Kudus kini tetap teguh berpegang pada ajaran Samin dan beragama Adam, perkawinannya tak dicatat, sebagian dari mereka tidak sekolah formal yang menafsirkanajaran Ki Samin (ketika jzaman penjajahan) bahwa sekolah sama dengan menaati Belanda, berpakaian adat ketika melaksanakan tradisi. Ciri khas mereka adalah beragama Adam, berkarakter dalam hidup dan taat beribadah. Problem yang dihadapi warga Samin di Kudus adalah akibat beragama Adam yang mengajarkan perawinanperkawinan tidak dicatat dan tidak sekolah formal, kegagalan pertanian padi sehingga menjadi pekerja urban, dan tidak satu komando antarkomunitas Samin di berbagai daerah akibat perbedaan memahami ajaran Samin berdasarkan tradisi lisan. Tulisan ini berdasarkan riset tahun 2016 dengan data yang diperoleh dari hasil wawancara, observasi, dan forum group discussion dengan deskriptif analisis.Kata kunci: Samin, agama Adam, rekognisi negara
MENGIDENTIFIKASI JEJAK HINDU KUNO DI KAWASAN MENARA KUDUS JAWA TENGAH Moh Rosyid
WalennaE Vol 19 No 1 (2021)
Publisher : Balai Arkeologi Provinsi Sulawesi Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/wln.v19i1.432

Abstract

Tujuan ditulisnya artikel ini untuk mengidentifikasi jejak Hindu Kuno di Kawasan Menara Kudus Jawa Tengah. Metode yang digunakan dalam riset ini adalah deskriptif analitik yakni cara mendeskripsikan dan menganalisa data berupa bangunan kuno berupa Menara Masjid Al-Aqsha, Makara/Kalla, dan dua gapura (kori) di Masjid al-Aqsha. Riset ini mendeskripsikan, menganalisis, dan menginterpretasi data berdasarkan observasi danliteratur. Hasilnya,kondisi benda cagar budaya yang menyerupai peninggalan Hindu di Kawasan Menara Kudus(1) Menara hasil renovasi erakolonial tahun 1880, 1913, 1933, dan oleh BPCB Jawa Tengah tahun 1980, 2011, 2013, dan 2014.Kondisinya kini tidak lagi asli karya masa lalu tapi bentuknya tetap utuh, 80 persen hasil renovasi BPCB Jawa Tengah akibat Menara mengalami kerusakan diterpa hujan, cuaca/iklim/angin, dan getaran akibat pengguna jalan di depan Menara yakni mobil dan sepeda motor.Rekomendasi BPCB Jawa Tengah sejak tahun 2018 mobil umum dilarang melintas jalan di depan Menara oleh Pemda Kudus hingga kini, (2) dua gapura (kori) di serambi dan di dalam Masjid Menara Kudus kondisinya baik dan utuh, dan (3) kala/makara posisinya ada di tempat wudlu.Untuk merawat kesinambungan Kawasan Kauman Menara Kudus agar lestari, Pemda Kudus perlu mencanangkannya sebagai kota pusaka.   This article identifying the Kuno Hindu Trail in Region Kudus Minaret Central Java. This research data were descriptive analysis a by interview, participatory observation, and literature review. Data collection was analyzed using a qualitative descriptive approach. Data collection was observationand literature. Research result, condition culture reserve relic Hindu in Kudus Minaret (1) minaret, renovation colonial era in the year of 1880, 1913, 1933 and BPCB Central Java 0f 1980, 2911, 2013, and 2014. The condition is now not original after renovation although the shape is still intact. The minaret is damaged because get rained on, weather, vibration due to the car. The recomanded BPCB until 2018 the car prohibited from passing in front of minaret, (2) two gate (kori) in the masque al-Aqsha good condition and intact, (3) kala/makara in ablution place. To preserve holy government Kudus need to schedule the city heritage.
Menunggu Kiprah Negara Pada Sekolah Rumahan Versi Komunitas Samin: Studi Kasus di Kudus Jawa Tengah Moh. Rosyid; Lina Kushidayati
PATTINGALLOANG Vol. 7, No. 3, Desember 2020
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/jp.v7i3.16948

Abstract

Tujuan ditulisnya naskah memahami model sekolah rumahan warga Samin di Kudus Jawa Tengah. Data diperoleh dengan wawancara, observasi, dan mengkaji pustaka, dianalisis pendekatan deskriptif kualitatif. Samin awalnya dimotori Ki Samin Surosentiko melawan kolonial Belanda di Blora menyebar hingga di Kudus hingga kini. Warga Samin tidak sekolah formal tapi sekolah rumahan bertujuan memproteksi generasinya agar tidak terbawa dinamika kekinian. Materi pembelajarannya tidak:drengki (memfitnah), srei (serakah), panasten (mudah tersinggung/membenci sesama), dawen (mendakwa tanpa bukti), kemeren (iri hati), nyiyo marang sepodo (menista sesama), dan menjauhi lima pantangan: bedok (menuduh), colong (mencuri), pethil; jumput; dan nemu wae ora keno; pantangan menemukan barang. Warga Samin tak sekolah formal karena masih mempertahankan ajaran leluhur dengan tradisi tutur, pendidiknya adalah orangtua dan tokohnya, hasil evaluasinya perilaku hidupnya. Obsesi orang Samin nglayani, ngrawat, glindungi ajaran Ki Samin dalam hal tata cara, tata krama, tata darma agar akar tradisi adiluhung terawat. Keberhasilan sekolah rumahannya berperilaku sebagaimana ajarannya imbas orangtua dan tokoh perilakunya dapat ditauladani. Negara harus hadir memberi pencerahan secara berkesinambungan agar kurikulumnya mengarah pada pendidikan formal atau kesetaraan dan kearifan lokalnya tak tercerabut dari akar budayanya. Peran negara, materi ajarnya dikembangkan sebagaimana homeschooling formal dengan pendekatan persuasif dan berkesinambungan.Kata Kunci: jati diri, konsisten, dan kearifan lokal. AbstractThis article describes the model homeschooling at Samin community in Kudus, Central Java. Samin is Javanese ethnic community the originally driven by Ki Samin Surosentiko against invaders in Blora, Central Java. its existence extends to city Kudus until now. This article is to explore Samin no formal school purposed generation protected so that slip up present life. This research data were obtained by interview, participatory observation, and literature review. Data collection was analyzed using a qualitative descriptive approach. This curriculum are not slander (drengki), greedy (srei), hate others (panasten), indict without evidence (dawen), envy (kemeren), contempt fellow (nyiyo marang sepodo), and stay five away from abstinence are accuse (bedok), steal (colong), shoplifting (pethil-jumput); and don’t want to find goods (nemu wae ora keno). Samin community don’t formal school for maintain the teachings, inherit the speech in speech, educated by parent and figure, the evaluated in his life.The state must be present explaining by sustainable developed the matter learning for homeschooling formal by persuasive approach.Keywords: identity, consistence, local wisdom.  
Menggugah peran hukum humaniter internasional Islam dalam mengurai konflik etnis perspektif sejarah Moh Rosyid
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 12, No 2 (2012)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v12i2.193-215

Abstract

The defamation of minority ethnics and groups by the authority and the majority has been exposed by the media throughout history. This condition is contrary to the Islamic concept of rahmatan lil’alamin. The concept will not be materialized if the expert of humanitarian law does not involve in the formulation of Islamic humanitarian law. This topic is proposed by the author to persuade the expert of Islamic law to be more active in exploring the concept of prosperous life according to Islam. The author does not explore the topic from legal point of view but rather from historical point of view that crime and genocide has colored global life. If this condition is not addressed immediately and appropriately, we should concern that misguidance will be always characterized our life. Persuading humanitarian law expert is a scientist contribution to create a prosperous life and prevent a conflict. International humanitarian law is a part of international law consisting of diplomatic law, maritime law, law of international treaty, and space law. Due to its significance, it necessitates Islam to coloring humanitarian law. Islam may contribute to humanitarian law through the expert of Islamic law. Islam may be used as a frame of humanitarian law because it establishes a world full of compassion without any form of discrimination.
Co-Authors Anwar, Yusuf Khoiril Dominikus Rato Esa Lupita Sari Fiani, Destina Marta Kornelius Benuf Kristianus Jimy Pratama Kurniawati, Dita Lina Kushidayati Lina Kushidayati Lista Widyastuti Makki, Ahmad Mas'udi, Mas'udi Muhaimin Raden Muhamad Ibnu Mazjah Sopian, Achmad