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All Journal International Journal of Evaluation and Research in Education (IJERE) Cakrawala Pendidikan Humanika : Kajian Ilmiah Mata Kuliah Umum Mozaik: Kajian Ilmu Sejarah ISTORIA INFORMASI Geo Media: Majalah Ilmiah dan Informasi Kegeografian Jurnal Pendidikan Indonesia Journal of Education and Learning (EduLearn) Pattingalloang : Jurnal Pemikiran Pendidikan dan Penelitian Kesejarahan Al-Ulum Al-Jami'ah: Journal of Islamic Studies Al Ishlah Jurnal Pendidikan Aksara Insaniyat: Journal of Islam and Humanities Tawarikh : Journal of Historical Studies Journal of Education Technology Patrawidya: Seri Penerbitan Penelitian Sejarah dan Budaya Diakronika Journal of Social Studies (JSS) Jurnal Pendidikan dan Kebudayaan Budapest International Research and Critics in Linguistics and Education Journal (Birle Journal) Review of International Relations (Jurnal Kajian Ilmu Hubungan Internasional) Devotion: Journal of Research and Community Service Indonesian Journal of Educational Development (IJED) Millah: Journal of Religious Studies Aksara
Saefur Rochmat
Faculty Of Social Sciences, Universitas Negeri Yogyakarta, Indonesia
Religion Arts Humanities Computer Science & IT Earth & Planetary Sciences Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Library & Information Science Mathematics Social Sciences Other

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TRANSFORMATIVE EDUCATION AS A DIALECTIC OF INDONESIAN CULTURE AND MODERN CULTURE Saefur Rochmat
Jurnal Cakrawala Pendidikan CAKRAWALA PENDIDIKAN EDISI OKTOBER 2018, TH.XXXVII, NO.3
Publisher : LPMPP Universitas Negeri Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (324.801 KB) | DOI: 10.21831/cp.v38i3.21513

Abstract

Abstract:Indonesia has being an independent state more than 73 year, but it is not yet a modern state. It is due to a lack of continuity between Indonesian culture (in the forms of local cultures and religions) and modern culture. National culture, in the form of Pancasila state, is not similar to the original Indonesian culture as it is a mix of Indonesian culture and modern culture. This article is to elaborate transformative education which will synergize Indonesian culture and modern culture.This article is a kind of qualitative research, using observation and literature study methods. It focuses on the immaterial aspects of culture, namely supra-structure of both Indonesian culture and the modern one. Curriculum 2013 Revised that discards religious skills from all subjects, except Religious Education and Civic Education, reflects that government has not yet formulated clearly the national education system. National education should be transformative that enables to synergize the Indonesian culture to the modern one. Keywords:Indonesian culture, modern culture, religious skills, Pancasila PENDIDIKAN TRANSFORMATIF SEBAGAI DIALEKTIKA KEBUDAYAAN ASLI DENGAN KEBUDAYAAN MODERN  Abstrak:Setelah merdeka lebih 73 tahun, Indonesia masih belum menjadi negara modern.Hal itu terjadi karena adanya kesenjangan antara kebudayaan lama dengan kebudayaan modern. Kebudayaan nasional dalam bentuk kebudayaan Pancasila tidak sepenuhnya merupakan kelanjutan kebudayaan asli sehingga Indonesia harus melakukan transformasi budaya. Artikel ini akan membahas pendidikan transformatif, yang akan mendialektikakan kebudayaan asli dengan kebudayaan modern.Artikel ini merupakan hasil penelitian kualitatif, yang dilakukan dengan metode observasi dan studi pustaka. Penelitian ditekankan pada aspek immaterial (suprastruktur), yang menjadi fondasi bagi struktur kebudayaan, baik dalam kebudayaan Indonesia maupun kebudayaan modern. Pendidikan transformatif merupakan pendidikan yang mampu mensinergikan suprastruktur kebudayaan asli (kebudayaan daerah dan agama) dengan suprasturktur kebudayanaan modern. Aspek suprastruktur kebudayaan asli tercermin dalam sila ke-1 yang bersifat religius, sedangkan aspek suprastruktur kebudayaan modern tercermin dalam sila ke-2, 3, 4, dan 5 yang sifatnya rasional. Kedua karakteristik ilmu itu harus menyatu dalam materi pelajaran yang diajarkan di sekolah, yang tercermin dalam religious skills. Kata kunci: kebudayaan asli, kebudayaan modern, religious skills, Pancasila
Peningkatan Sumber Daya Manusia Melalui Pendidikan Agama Islam di IKIP Yogyakarta Saefur Rochmat
Informasi Vol 26, No 1 (1998): INFORMASI
Publisher : Universitas Negeri Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3801.941 KB) | DOI: 10.21831/informasi.v1i1.6756

Abstract

Pendidikan dalam aneka bentuk dan jenisnya menjadi salah satu instru­men untuk meningkatkan kualitas sumberdaya manusia. Yaitu pendekatan restropektif dan progresif. Pendekatan restropektif dilakukan untuk menye­laraskan dengan nilai-nilai yang menjadi motor penggerak budaya bangsa. Hal ini untuk menentukan strategi dan teknik pembaharuan. Dalam pendeka­tan progresif kita mencari metoda dan teknik penguasaan ilmu pengetahuan dan teknologi. Pendidikan agama berperanan dalam pembentukan jiwa dan pribadi yang utuh. Dalam agama ditekankan pendidikan akhlak untuk merangsang aspek moralitas dan religiusitas. Dengan keimanan itu, mereka tidak mudah tergoncang deng an perubahan sesaat , namun mereka akan meny esuaikan dengan tuntutan zaman. dan lingkungannya. Bagaimanakah pendidikan agama di IKIP Yogyakarta berperanan dalam peningkatan sumber daya manusia? Kedudukan pendidikan agama samg at fundamental dalam pendidikan akhlak, namun hanya diberi bobot 2 sks. Hal ini mendorong jamaah "Ar­Rokhman" menyelenggarakan assistensi agama, bagi mahasiswa semester satu, bekerjasama dengan dosen agama. Hal ini mendapat dukungan dari fakultas-fakultas lain, bahkan Rektor memberikan dukung an moral dan meterial. Para pengelola harus jeli dalam menanamkan nilai-nilai agama karena mahasiswa mempunyai peng etahuan agama dan tingkat keberaga­maan yang tidak sama. Didalam meng ajarkan peng etahuan agama harus mampu merumuskan landasan filosofis berdasarkan warisan peradaban Islam sehingga dapat dihasilkan pemikiran yang asli dan menjadi rekayasa sosial.
Belajar dari Iran: Dialektika Agama dan Politik Pasca Khomeini Saefur Rochmat
Jurnal Pendidikan dan Kebudayaan Vol. 16 No. 1 (2010)
Publisher : Badan Standar, Kurikulum, dan Asesmen Pendidikan, Kemendikbudristek

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpnk.v16i1.436

Abstract

Ethesami and Abrahamian named Iran Pst Khomeini as the Second Republic with a different reason. While Halliday name it with post-achundism. This paper is conduxted to show dialectic of religion and politics that goes rationally, so it can be used as the reflectionfor Moeslem in Indonesia. This paper used a multidimensional historical approach in order to get a complete view. This approach is expected to accomodate both of Enthesami view which focus on economic aspectsm and Abrahamian view which focus on cultural aspects, also Halliday view which saw the involvement of clerics in politics. The modification of Islamic system of government of Iran post Khomeini can not be separated from the basics of the changes that have been placed by Khomeini. ABSTRAKEhthesami dan Abrahamian menamakan Iran Pasca Khomeini sebagai the Second Republic dengan alasan yang berbeda. Sedangkan Halliday menamainya dengan post-akhundism. Tulisan ini ingin menampilkan dialektika agama dan politik yang berlangsung secara rasional, agar bisa dijadikan cermin bagi umat Islam di Indonesia. Tulisan ini menggunakan pendekatan sejarah multidimensional agar didapat pandangan yang lebih utuh. Pendekatan ini diharapkan dapat menampung baik pandangan Ehthesami yang lebih menekankan pada aspek ekonomi, dan pandangan Abrahamian yang lebih menekankan pada aspek budaya, maupun pandangan Halliday yang melihat keterlibatan ulama dalam politik. Modifikasi sistem pemerintahan Islam Iran pasca Khomeini tidak dapat dilepaskan dari dasar dasar perubahan yang telah diletakkan oleh Khomeini.
Ulos as Batak Cultural Wisdom Towards World Heritage Rizki Ananda Hasibuan; Saefur Rochmat
Budapest International Research and Critics in Linguistics and Education (BirLE) Journal Vol 4, No 2 (2021): Budapest International Research and Critics in Linguistics and Education, May
Publisher : BIRCU

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birle.v4i2.1865

Abstract

Ulos as one of Indonesia's intangible cultural heritages is the fruit of thought and the result of high quality art as an ancestral heritage that must be preserved. The sacred value of ulos is a picture of the inner world of the Batak people. Each ulos has a meaning and purpose between the giver and recipient of ulos. The stipulation of ulos as an intangible cultural heritage of Indonesia is a new hope to move towards a world heritage. The purpose of writing this article is to describe ulos as a Batak cultural identity that has been established as an intangible cultural heritage of Indonesia accompanied by efforts to become a world heritage, in addition to increasing literacy about Ulos. The method used in this paper is descriptive method, by describing the existing phenomena and collecting literature study data. Under the auspices of UNESCO as the world organization that houses cultural heritage, every country is obliged to report and propose new cultural heritage to become world heritage on a regular basis. With this step, Ulos under the auspices of the Aceh BPNB (Cultural Value Conservation Center) continues to strive and strive to be registered in accordance with the requirements of a cultural heritage to become a world heritage.
The Values of Character Education in "Terempoh" Silaturahmi Tradition of Malay Society in Sintang City Ropita Dewi Sartika; Saefur Rochmat; Zulkarnain Zulkarnain
Budapest International Research and Critics in Linguistics and Education (BirLE) Journal Vol 4, No 2 (2021): Budapest International Research and Critics in Linguistics and Education, May
Publisher : BIRCU

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birle.v4i2.1855

Abstract

The Terempoh tradition is a hereditary tradition of the Sintang Malay community. This tradition is still being carried out today. The Terempoh tradition is usually carried out during Eid al-Fitr and Eid al-Adha as a tradition of gathering the Sintang Malay community. Even though it is a long tradition, this Terempoh Tradition contains character values which when properly applied in education will provide many lessons and benefits to students in social life. The purpose of this article is to describe the Terempoh as a Sintang Malay Community Gathering Tradition. The formulation of the problem / purpose of writing this article is to describe the Terempoh as a tradition of hospitality for the Malay community in the city of Sintang and the values contained in this tradition which can be used as lessons and guidelines for community life for the people of the city of Sintang. The method used in writing this article is qualitative. Meanwhile, the data collection techniques used in the writing of this article were interviews and literature studies.
Social Phenomena Between Local Transmigrant Communities and Regional Transmigrant Communities (1994-2020) in Kasimpa Jaya Village, Kec. South Tiworo, Kab. West Muna) Ridayat Ridayat; Saefur Rochmat; Laode Ali Basri
Budapest International Research and Critics in Linguistics and Education (BirLE) Journal Vol 4, No 2 (2021): Budapest International Research and Critics in Linguistics and Education, May
Publisher : BIRCU

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birle.v4i2.1852

Abstract

Writing this paper aims to provide an overview or social phenomena on the pattern of community relations from social interactions between local transmigrant communities and regional migrants. Social interactions are dynamic social relationships that involve the relationship between people and individuals, between groups of people, as well as individuals and groups of people. The formulation of the problem in writing this scientific paper is how the social phenomena in the relationship pattern of social interactions that occur between the indigenous transmigrant community (Muna) and the immigrant transmigrant community (Bali). The method used in this writing uses qualitative exploratory research with observation data collection techniques, interviews and documentation.   The result of this paper is that the social phenomena in the relationship patterns of social interactions that exist in Kasimpa Jaya Village run very well and harmoniously between local transmigrant communities influenced by their development by the regional transmigrant community both in adopting the behavior, mindset and lifestyle of the local community itself, vice versa.
PHILOSOPHY OF FREEDOM TO LEARN IN THE PERSPECTIVE OF INDONESIA Dimas Aldi Pangestu; Saefur Rochmat
Jurnal Pendidikan dan Kebudayaan Vol. 6 No. 1 (2021)
Publisher : Badan Standar, Kurikulum, dan Asesmen Pendidikan, Kemendikdasmen

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24832/jpnk.v6i1.1823

Abstract

Tujuan artikel ini adalah mengetahui hakikat dari merdeka belajar berdasarkan pemikiran merdeka belajar Soekarno, Hatta, Sjahrir dan Dewantara dan mengetahui persamaan serta perbedaannya. Metode yang digunakan pada artikel ini adalah metode sejarah yang terdiri dari pemilihan topik, heuristik, kiritik sumber, interpretasi dan historiografi. Hakikat Merdeka belajar, berdasarkan pemikiran pendidikan para pendiri bangsa Indonesia, adalah mengakui hak-hak manusia secara kodrati untuk memperoleh pembelajaran dan pengelaman secara bebas yang bertujuan menciptakan manusia yang berkarakter, manusia baru dan masyarakat baru. Persamaan pemikiran merdeka belajar dari Soekarno, Hatta, Sjahrir dan Dewantara adalah mendidik manusia dengan jiwa yang merdeka supaya menjadi manusia yang berkarakter, bersumber dari kebudayaan dan kandungan dari bangsanya sendiri, dan mempunyai objek pendidikan yaitu manusia. Sementara perbedaan dari pemikiran tokoh-tokoh terletak pada peruntukan merdeka belajar. Soekarno memandang merdeka belajar untuk menciptakan pembelajaran yang nyaman dan menyenangkan. Mohammad Hatta berpendapat bahwa merdeka belajar berperan dalam mengembangkan kemampuan peserta didik. Sjahrir menyatakan merdeka belajar untuk membangun stabilitas politik dan bukan menetapkan tujuan-tujuan pendidikan yang pragmatis. Ki Hadjar Dewantara berpandangan merdeka belajar sebagai pendidikan sesuai kodrat alam. Merdeka belajar mengakui kodrat manusia dan membebaskan manusia memperoleh pembelajaran dan pengalaman. Merdeka belajar diperuntukan sebagai pelaksanaan pembelajaran, pengembangan peserta didik, menciptakan stabilitas, dan pengakuan terhadap kodrat manusia. This article is to find out the philosophy of freedom to learn based on founders' thoughts both similarities and differences. I use historical method consisting of topic selection, heuristics, criticisms of sources, interpretation, and historiography. Freedom to learn, based on the educational ideas of the founding fathers of Indonesia, is recognizing human rights to gain free learning and experience to create human characters, new humans, and a new society. The similarity of freedom to learn is to educate humans with an independent spirit to become human beings with character, originating from the culture and content of their nation, and having an educational object (humans). Soekarno saw freedom to learn to create comfortable and enjoyable learning. Mohammad Hatta argues that freedom to learn plays a role in developing students' abilities. Sjahrir stated that he could learn to build political stability and not set pragmatic educational goals. Ki Hadjar Dewantara has the view that freedom to learn is education by nature. Freedom to learn recognizes human nature and frees humans to learn and experience. Freedom to learn is showed as the implementation of learning, the development of students, creating stability, and recognition of human nature.
Dialectical Islamic and Confucian traditions within ASEAN to hinder the clash of civilization Saefur Rochmat
Journal of Social Studies (JSS) Vol 12, No 2 (2016): Journal of Social Studies (JSS)
Publisher : Universitas Negeri Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21831/jss.v12i2.11641

Abstract

In the globalization era the clash of civilizations becomes our concern due to culture being the only aspect of human living not affected by globalization. But all aspects of human living are substantially related to culture for their meaning as well as the identity of certain groups differing from others. The clash of civilization discourses was ignited by Samuel P. Huntington who perceives the unification of Islamic Civilization and Confucian Civilization as the greatest threat to America. Inevitably the US has tried to attract the Confucian Civilization as its ally, leaving its former allies, the ASEAN countries, with their strong Islamic influence. However the ASEAN members have strong internal cohesion so they are able to manage the challenge and increase their bargaining power. Then ASEAN is able to moderate the clash of civilization.This essay tries to analye ASEAN’s success in protecting its Moslem members from the clash of civilization, such as interventions and pre-emptive strikes imposed by the US. This is due to the ASEAN’s model of security community which enabled dialogue amongst civilizations possible, especially Confucian and Islamic ones. ASEAN provides the opportunity for its Moslem members to have better bargaining power, such as in the case of Indonesia which has relatively strong power in the ASEAN to direct the courses of the organization. As result the US’s realist approach in the form of security regime had been modified to suit the Indonesian case. Indeed the US should develop dialogue with Moslem in formulating terrorism policies in Indonesia n order to have effective policies that do not endanger human security.
Pandangan Abdurrahman Wahid tentang Relasi Islam dan Negara: Pendekatan Sosio-Kultural Saefur Rochmat
Millah: Journal of Religious Studies Vol. X, No. 2, Februari 2011 Reformulasi Relasi Agama-Negara
Publisher : Program Studi Ilmu Agama Islam Program Magister, Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/millah.vol10.iss2.art7

Abstract

Abdurrahman Wahid introduces a socio-cultural approach to deal with the issue of the relationship between Islam and state. The approach is a kind of modification to the Fiqh approach advocated by Nahdhatul Ulama (NU) to suit it to the development of modern sciences as well as to understand the latter based on Islamic cosmology. According to him, Islamic identity is Islamic cosmology which views the spirit and the material intermingling in the worldly life. Accordingly Muslim should respond to the issues of modernity based on this Islamic tradition with the hope to direct the modernity discourses. By so doing it will help to mediate the conflict of ideologies based on its belief that “the normative” intermingles with “the particular” and as consequences there is no absolute truth prevailing in this worldly life.
Studi Islam di Indonesia Era Millenium Ketiga Saefur Rochmat
Millah: Journal of Religious Studies Vol. II, No.1, Agustus 2002
Publisher : Program Studi Ilmu Agama Islam Program Magister, Universitas Islam Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20885/millah.vol2.iss1.art3

Abstract

In doing Islamic studies in the third millennium needs to be redefined that relevant to the development of sciences and technology of the modem age. Islamic studies are directed to enhance the awakening of Islam, to create a great Islamic civilization. The resurgence of Islam setting in 15th H has not   produced significant results because it is not supported by in depth Islamic   studies, besides Moslem leaders have not enough developed modem sciences and technologies. Although the term of it originates from the Western schol are who worry of the success ofthe Revolution of Iran in 1979. From 1979 up to now there are no success Islamic revolutions, and the fall of communism in Russia starting in 1989, make the West more confident to pass the liberal capitalism. The West are so strong and developed so that we should follow the sophisticated trends in the West. The West have said goodbye to the slogan of the end of the ideology and start to the time of the economic expansion through free trade by pushing the issues of democracy and human rights       
Co-Authors Ajat Sudrajat Aman Aman Arif Rohman Arrazaq, Naufal Raffi Destiya Anisa Putri Dimas Aldi Pangestu Dominikus Doni Petun Elinda Tria Wati Fadilla, A. Nur Fadli, Muhammad Rijal Fahruddin Fahruddin Hasibuan, Rizki Ananda Hery Widijanto Jana, Padrul Jems Sopacua Kholid Irsani Kristoforus Bagas Romualdi Kuswono Kuswono Laode Ali Basri Lenni Ertati Lenni Ertati, Lenni Ertati Marwan . Ridayat Ridayat Risky Setiawan Rizki Ananda Hasibuan Ropita Dewi Sartika Sartika, Ropita Dewi Sembiring, Rinawati Setiawan, Johan Simanjuntak, Adelina Darmauli Skolastika Widiatikasyanti Solly Aryza trisnawati, diana Yuliantri, Rhoma Dwi Aria Zulkarnain