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Synchronic Analysis of Keris in Citizenship Social Class Stratification Hudjolly Hudjolly; Siti Inayatulloh
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 3 (2022): Budapest International Research and Critics Institute August
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i3.6284

Abstract

The Indonesian treasures civilization have known keris for 1000 years ago until the time of independence. Keris is often mentioned in the counter-colonialism narration led by royal figures, aristocrats such as keris of Prince Diponegara's, keris kyai naga siluman luk 13 and kyai nagasiluman luk 11 owned by the Sultan of Yogyakarta. The keris contains a widely adopted the pakem as symbolic framework. Obedience to the pakem implies a political citizenship, such as kyai carubuk kris, kyai kalamunyeng, mahesalanjer, jalatunda. Pakem keris also has a series of symbols that are accepted by the public and accepted individually, such as ladrang, dhapur, pamor. The materials of the keris, starting from the type of wood, the type of metal for the bilah (body of blade’s), the form of carving the keris upstream, the warangka and its ornaments refer to a certain social class stratification as well as a marker of one's capacity.  Keris becomes self-representative, represents individual identity and to gain recognition in the community. This study analyzes the keris symbol which is used as a class arrangement and civic politics which is diachronic type. The results of the diachronic analysis show that the division of social classes does not always refer to the class divisions of Max Weber and Marx's version.
Telaah Epistemik Kapita Selekta Pendidikan Islam: Belajar Sepanjang Hayat Siti Inayatulloh
An-Nidhom Vol 9 No 1 (2024): Vol 9 No 1 (2024) : Juni 2024
Publisher : JURUSAN MANAJEMEN PENDIDIKAN ISLAM PROGRAM PASCASARJANA

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Abstract

Pendidikan Islam tidak akan dinilai cukup dan selesai dengan usia tertentu, pada setiap rentang usia akan diperlukan pengetahuan keagamaan. Secara factual akan terus memperoleh pengetahuan baru seiring aktivitas hidup. Dalam perkembangan tersebut, pengertian pendidikan dibatasi dengan pengaruh paradigma yang dikembangkan. Pendidikan Islam mulai dikonstruksikan secara struktural ke dalam jenis tahapan berjenjang, melibatkan sifat administrative dan sistematik. Seolah pendidikan Islam hanya terentang dalam satu rantai tahapan sebagaimana dikenalkan dalam kapita selekta pendidikan Islam. Dilihat dari sudut pandang episteme pendidikan, pendidikan Islam merupakan format Pendidikan sepanjang hayat yang merentang dari pendidikan formal, nonformal hingga informal, namun telah mengalami bias. Bias yang dipengaruhi oleh sejarah pendidikan dan pragmatisme modern. Oleh karena itu dapat diajukan pertanyaan terkait konsekuensi-konsekuensi apa saja yang akan muncul akibat kekeliruan paradigm dalam pemaknaan pendidikan Islam di Indonesia? Untuk menjawab pertanyaan tersebut digunakan pendekatan heuristic teoritical untuk menganalisis dasar paradigmatic Pendidikan Sepanjang Hayat di Indonesia..