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All Journal Jurnal Alternatif Wacana Ilmiah Interkultural
Hubertus Muda
Sekolah Tinggi Pastoral St. Sirilus Ruteng
Religion Languange, Linguistic, Communication & Media Social Sciences

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Pendidikan Berwawasan Multikultural Hubertus Muda
Jurnal Alternatif Wacana Ilmiah Interkultural Vol. 1 No. 1 (2012): Jurnal ALternatif Wacana Ilmiah Interkultural
Publisher : STIPAS St. Sirilus Ruteng

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3684.736 KB) | DOI: 10.60130/ja.v1i1.76

Abstract

The concept of multiculturalism is not merely comprehended as an acceptance or acknowledgement of differences. Multiculturalism has come to the fore in philosophical discussionsemphasizing the importance of the acknowledgement of the other as a basis of individual and collective identity formation. And this formationcouldhavebeenpolitical,cultural,religiousinessence.Multiculturalism denotes several cultures exist in a society. It has to do with cultures, and it points out to a plurality of cultures and it refers to a specific manner to responding to that plurality.Dialogue then becomes day to day a Religion in action. It has been a human natural need ofequality and at the same time difference.We are unique not by “exclusion" but by “relation'". To be catholic means first of all to be multicultural and this beyond boundaries attitude has vigorously strengthening and promoting religion for human rights,justice, peace,and harmony.
Editorial : Narasi KUltural:Narasi Kemanusiaan Hubertus Muda
Jurnal Alternatif Wacana Ilmiah Interkultural Vol. 2 No. 1 (2013): Jurnal ALternatif Wacana Ilmiah Interkultural
Publisher : STIPAS St. Sirilus Ruteng

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5839.63 KB) | DOI: 10.60130/ja.v2i1.83

Abstract

Narasi KUltural:Narasi Kemanusiaan
Kecerdasan Kultural (CI): Membangun Pendidikan Bermutu Total Hubertus Muda
Jurnal Alternatif Wacana Ilmiah Interkultural Vol. 2 No. 1 (2013): Jurnal ALternatif Wacana Ilmiah Interkultural
Publisher : STIPAS St. Sirilus Ruteng

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (8414.173 KB) | DOI: 10.60130/ja.v2i1.86

Abstract

The article introduces the basic concept of “Cultural Intelligence" (CQ),a theoretical framework for evaluating effectiveness in intercultural interaction. Each of the four major components is decribed: Knowledge CQ (understanding cultural differences); Interpretive CQ(ability to interpret cues); Perseverance CQ(persevering though intercultural conflict) and behavioural CQ (acting appropriately).To help readers understand the practical implications of these categories, the article develops a recurring case example in Education. By describing some of their inaccurate assumptions and inappropriateness behaviours, a clear picture emerges ofhow CQ operates practically. Total Quality Education(TQE)based on Total Quality Management (TQM) very much count on how is Cultural Intelligence (Cl) put in practice regularly.
Editorial : Narasi Kaum Miskin Hubertus Muda
Jurnal Alternatif Wacana Ilmiah Interkultural Vol. 3 No. 1 (2014): Jurnal ALternatif Wacana Ilmiah Interkultural
Publisher : STIPAS St. Sirilus Ruteng

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5059.081 KB) | DOI: 10.60130/ja.v3i1.90

Abstract

Narasi Kaum Miskin
NARASI KAUM MISKIN: KARAKTER AGEN PASTORAL Hubertus Muda
Jurnal Alternatif Wacana Ilmiah Interkultural Vol. 3 No. 1 (2014): Jurnal ALternatif Wacana Ilmiah Interkultural
Publisher : STIPAS St. Sirilus Ruteng

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3517.818 KB) | DOI: 10.60130/ja.v3i1.98

Abstract

The poor are those who are (1) materally impowerished; (2) economically and politicallypowerless, and (3) cognizant oftheir own weakness, looking to God for help since thay cannot find it anywhere else. Theologically, it can be said that in the old testament the mere fact of poverty laid a heavy responsibility on the non-poor, an obligation which was demanded by the law and not left to the goodwill ofthe individual. This article made it clear that social responsibility for the poor and the oppressed belonged to the Covenantand took priority over worship God has a particular love for the poor and disadvantaged in society and he would stand up for them Jesus critique is not based on a comparison of doctrine and teachings. His critique is not a theoretical exercise, as is often the case with cathechists. It is this God of compassion that Jesus tried to reintroduced to the followers of him. He wants the teachers of the church to gain their faith in such a God. He did not do byconstructing a doctrine of God but by telling the story of the good samaritan.What he said was: "go and do as that good Samaritan did" (Lk 10:37). Jesus never did away with the Old Testament view on everyone's responsibility towards the poor in society. He onlyadded one dimension to poverty which might be called "the poverty of spirit". The poor in spirit are those who have found their security in the knowledge that God loves them and will save them not because ofwhat they have but because of his love.
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