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<![CDATA[HISTORISITAS POTRET ISLAM DI AMERIKA ]]>
<![CDATA[Wahyuni, Anjar Sri]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[The American state that it became the object of the first Islamic dawah in about 1875, from what was then known as Greater Syria (Great Syria [now includes Syria itself, Lebanon, Jordan and Palestine]) until the end of World War I. Followed by a second wave, in the 1920s to then be stopped because of World War II. Immigration laws in this period are rather limiting. Only black or Caucasian people can enter the United States. Arabs are considered not to fall into the two categories. While the third wave, between the mid-1940s and mid-1960s took place along with the occurrence of important changes outside the United States. Muslims who enter the US in this category are more educated. Most of them migrated because of political oppression. At the same time, especially in the 1960s various changes took place in US immigration policy. The job market is expanding and the country needs potential immigrants to fill the posts. Here ethnic or racial boundaries are loosened. Then the fourth wave, lasting about 1967 and still going on until now. They are generally very fluid and fluent in English. Their immigration is in place for various reasons such as for the improvement of professional ability and avoiding Government oppression. They also have the intention to settle or preach Islam in this Country. And the fifth wave started from 1967 until now. Those who came to America in this wave, in addition to economic reasons, political factors are also the main reasons that encourage them to migrate. There are some proofs that Islam came to America long before Columbus and the West.]]>
<![CDATA[JAVANESE ABANGAN WORLD VIEW AND PRACTICES IN IMOGIRI CEMETERY YOGYAKARTA ]]>
<![CDATA[Mujab, Saiful]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[Penelitian ini fokus pada isu bagaimana âpandangan hidupâ dan juga praktek Jawa abangan di makam Imogiri. Terdapat 3 isu utama yang didiskusikan, yaitu (1) konteks istilah abangan untuk masyarakat Jawa saat ini, (2) para abdidalem, peziarah dan pengunjung yang dikategorikan sebagai praktisi abangan, dan (3) âpandangan hidupâ Jawa abangan dalam memahami praktek ritual mereka di makam Imogiri. Penelitian ini menggunakan metode etnography dalam pengumpulan data di lapangan. Sedangkan proses analisisnya menggunakan teori Clifford Geertz (1976), Andrew Beatty (2004), Robert Hefner (1987) M. C. Recklefs (2007), Koentjaraningrat (1985), Neils Mulder (1983) Robert Wessing (2006), dan Irving Hallowell (1960). Dengan menggunakan pendekatan deskriptif interpretatif, penelitian ini menyimpulkan 3 hal: (1) Saat ini, istilah abangan oleh Geertz dan Ricklefs sudah tidak relevan. Berdasarkan fenomena para peziarah dan pengunjung makam Imogiri bahwa banyak santri, priyayi dan non-muslim juga mempraktekkan ritual dan upacara abangan. Fenomena ini menolak definisi Geertz yang mengklaim bahwa abangan hanyalah kelompok petani dan masyarakat Jawa desa (Geertz, 1960:4-5), point ini pun sekaligus membantah pernyataan Ricklefs yang menyatakan bahwa abangan adalah kelompok Muslim yang tidak menerapkan ajaran-ajaran Islam (Ricklefs, 2007:84). Ditambah lagi, pengelompokan antara santri, abangan dan priyayi saat ini bersifat lebih relatif. (2) Beberapa ritual dan upacara di makam Imogiri sebagian besar berhubungan dengan semua kategori yang masuk dalam istilah abangan yang sampai saat ini masih eksis. (3) âPandangan hidupâ Jawa abangan dalam praktek ritual dan upacara di makam Imogiri merupakan bentuk usaha untuk melestarikan dan mempertahankan hubungan antara manusia dan bukan manusia.]]>
<![CDATA[THE SOCIAL LIFE OF FORMER CONVICTS (Social Adaptation in Society for Former Convicts Under Founding of Rehabilitation Center Class II City of Tanjungpinang) ]]>
<![CDATA[-, Miswanto]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[Itâs a hardly for former convicts to get their place back in society, so they must adapt to society in order to get back a normal life with others. But in fact they are ostracized indeed by society. The readiness to do social adaptation is very difficult because former convicts are always feel ostracized by society, moreover they are feel isolated in social interaction with others where they are live in. The goal of this research is to know how social adaptation in society for former convicts under founding of Rehabilitation Center Class II City of Tanjungpinang. The method of this research is descriptive qualitative which give a full view of phenomenon of what is happened in field. The population of this research is 22 people, which use proposive sampling to get 9 people as the sample, consist of informant and key informant. Data collecting by observation, interview and documentation, which will be analized by use data analysis from Mattew B. Milles and A. Michael Huberman. Former convicts who have finish their time of imprisonment and have to go back to society, must adapt to a life with new regulations and they must know how to react if there are social problems happened. Former convicts will be acceptable in society depend on their ability to adapt with others. It is also happened to former convicts who have to go back to society with a social status as an ex-prisoner and they have to change point of view of society to them. Former convicts have to show off their positive attitudes by doing better, polite, diligent in praying and not unwilling to help society.]]>
<![CDATA[Telaah Epistemologi Positivisme dan Fenomenologi (Sebuah Perbandingan) ]]>
<![CDATA[-, M. Sanusi]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[Epistemology is begun based on the need of philosophy used to recite social-cultural events. Nowadays, development of epistemology is fast enough as a proof of a thinking way which is growing in academic and reasearch, especially in social-cultural science. The growing epistemology are positivism, materialism, structuralism, hermeneutics and phenomenology. Epistemology does not appear explicitly in reasearch yet it is always there. Scientists and researchers should be aware what epistemology is to use. It gives the benefit in the strenghth of the research. This article delivers about growing epistemology in social sciences. The two kinds of epistemology discussed in this article used comparison approach; that is comparing both to find out the similarities and the differences. Positivism is epistemology used in many social-cultural researchs while phenomenology responds positivism and shows critic on it.]]>
<![CDATA[KEBIJAKAN PEMUNGUTAN PAJAK BUMI DAN BANGUNAN DI DESA MRANDUNG KECAMATAN KLAMPIS KABUPATEN BANGKALAN ]]>
<![CDATA[-, Hakip]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[Land and building tax is local tax that has been transferred from the central to the regions since the issuance of PDRD Regulation No. 28/2009. Village is one of the institutions authorized as a collecting officer of PBB is required to carry out duties in the execution of the collection of PBB in accordance with Law No. 12 of 1994 on Land and Building Tax in order to support the original revenue areas used for regional development. This research is to explain how the process of implementation of land tax collection and building in Mrandung village of Klampis district of Bangkalan regency. The type of research used is descriptive qualitative with data collection techniques in the form of interviews, document review and analyzed using Van Meter model and Carl Varn Horn.
The results of this research indicate that there is no a process of collecting land and building taxes in Mrandung village because the village government of Mrandung replaces the obligation of its citizens in paying off all the indebted taxes owned by the people of Mrandung village. It makes the village government as the management apparatus of PBB at the village level is not Following the procedures in accordance with the laws and regulations of the Building Land Tax Law No. 12 of 1994 on Land and Building Tax and does not obey the regulations in Bangkalan regency namely Bangkalan Regent Regulation No. 60 of 2013 on the Management of Land and Urban Building Tax and Rural.
The analysis using Model Van Meter and Carl Van Horn it could be seen that the absence of the process of collection of Land and Building Tax in Mrandung village due to attitude / tendency owned by Mrandung village government which underlies the implementors remain in their own thinking in response to the policy of collection land and building in Mrandung village of Klampis district of Bangkalan regency. Suggestion from this research is that PBB officers in the village should be more active in delivering information to the community, the quality of human resources and understanding of the content of PBB policy should be improved so that in running the PBB in accordance with established procedures.]]>
<![CDATA[STUDI PERBANDINGAN PARADIGMA FUNGSIONALISME STRUKTURAL VS STRUKTURALISME LEVI-STRAUSS ]]>
<![CDATA[Devi, Intan Sari]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[This study aims to compare two paradigm functional paradigm (structural) vs. structuralism Levi-Strauss. To answer questions about both these paradigms will use a comparative study between functionalism paradigm theory or functionalism (structural) and developed structuralism Levi-Strauss as well as how both of these paradigms looking at a structure in understanding the symptoms of socio-cultural community. In the discussion of this study describes each paradigm in accordance with the basic assumptions, models, concepts and how each of these paradigms that analyze the social phenomena of culture in society by means of analysis of different fungsionalisme- (structural ) considers language as all that exists in the community has a social function and integrate with each other structurally, but developed structuralism Levi-Strauss understand the socio-cultural phenomenon kinship system, mythology and socio-cultural issues that exist in society as a structure of the language.]]>
<![CDATA[DINAMIKA ISLAMISASI MAKKAH & MADINAH ]]>
<![CDATA[Arif, Mohammad]]>
<![CDATA[ ASKETIK Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[P3M IAIN KEDIRI ]]>
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<![CDATA[The development of Islam during the time of Prophet Muhammad, through various kinds of trials and challenges faced to spread it. At the beginning of Prophet Muhammad SAW. got a revelation from Allah SWT. which called for humans to worship him, received great challenges from various circles of Quraysh. This happened because at that time the Quraysh had another offering of idols made by themselves. Because of such circumstances, the first dawah performed in Mecca was conducted in secret, especially since the number of people who converted to Islam was very small. Quantity of people who embraced Islam more and more in days, God also ruled the Prophet to do dawah openly. Increasingly new believers brought by Prophet Muhammad SAW. Allah SWT. ordered the Prophet Muhammad along with other Muslims to emigrate to the city of Medina. This is where a new chapter of Islamic progress begins. Islamic propagation done by the Prophet either secretly or openly, received various responses (responses). Although it can be said that Arab society in the city of Makkah there is a sincere acceptance of Islamic teachings, but in general the Arab community of Makkah city refused and did not want the presence of Islam and Muslims and Muslims in the city. After several years of individual accusation the orders were taken for the Prophet to openly indict and the next step was to accuse the general. The Prophet began calling the whole society to Islam openly. After the accusation of the light, the Quraish leader began to try to obstruct the Apostles doom. The increasing number of the Prophets increasingly stronger the challenges of the Quraisy. According to Ahmad Shalabi, there are five factors that encourage quraisy people to oppose the call of Islam: 1) They cannot distinguish between prophethood and power. 2) Prophet Muhammad called on the noble right with hambah sahaya. 3) The Quraysh cannot accept the teachings of the resurrection and the vengeance of the Hereafter. 4) Taklid to the ancestors is a deeply entrenched habit in the Arab nation. 5) Sculptors and sculptors view Islam as a barrier of sustenance. There are many ways that the leaders of quraisy to prevent propaganda from the diplomatic way Muhammad accompanied by persuasion until the violence was launched to stop the propagation of the Prophet. But the Prophet Muhammad remained in the position to broadcast the religion of Islam.]]>
<![CDATA[KEBIJAKAN PEMUNGUTAN PAJAK BUMI DAN BANGUNAN DI DESA MRANDUNG KECAMATAN KLAMPIS KABUPATEN BANGKALAN ]]>
<![CDATA[Hakip -]]>
<![CDATA[ Asketik : Jurnal Agama dan Perubahan Sosial Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Lembaga penelitian dan Pengembangan Masyarakat (LPPM) IAIN Kediri ]]>
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DOI: 10.30762/ask.v2i1.670
<![CDATA[Land and building tax is local tax that has been transferred from the central to the regions since the issuance of PDRD Regulation No. 28/2009. Village is one of the institutions authorized as a collecting officer of PBB is required to carry out duties in the execution of the collection of PBB in accordance with Law No. 12 of 1994 on Land and Building Tax in order to support the original revenue areas used for regional development. This research is to explain how the process of implementation of land tax collection and building in Mrandung village of Klampis district of Bangkalan regency. The type of research used is descriptive qualitative with data collection techniques in the form of interviews, document review and analyzed using Van Meter model and Carl Varn Horn. The results of this research indicate that there is no a process of collecting land and building taxes in Mrandung village because the village government of Mrandung replaces the obligation of its citizens in paying off all the indebted taxes owned by the people of Mrandung village. It makes the village government as the management apparatus of PBB at the village level is not Following the procedures in accordance with the laws and regulations of the Building Land Tax Law No. 12 of 1994 on Land and Building Tax and does not obey the regulations in Bangkalan regency namely Bangkalan Regent Regulation No. 60 of 2013 on the Management of Land and Urban Building Tax and Rural. The analysis using Model Van Meter and Carl Van Horn it could be seen that the absence of the process of collection of Land and Building Tax in Mrandung village due to attitude / tendency owned by Mrandung village government which underlies the implementors remain in their own thinking in response to the policy of collection land and building in Mrandung village of Klampis district of Bangkalan regency. Suggestion from this research is that PBB officers in the village should be more active in delivering information to the community, the quality of human resources and understanding of the content of PBB policy should be improved so that in running the PBB in accordance with established procedures.]]>
<![CDATA[DINAMIKA ISLAMISASI MAKKAH & MADINAH ]]>
<![CDATA[Mohammad Arif]]>
<![CDATA[ Asketik : Jurnal Agama dan Perubahan Sosial Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Lembaga penelitian dan Pengembangan Masyarakat (LPPM) IAIN Kediri ]]>
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DOI: 10.30762/ask.v2i1.671
<![CDATA[The development of Islam during the time of Prophet Muhammad, through various kinds of trials and challenges faced to spread it. At the beginning of Prophet Muhammad SAW. got a revelation from Allah SWT. which called for humans to worship him, received great challenges from various circles of Quraysh. This happened because at that time the Quraysh had another offering of idols made by themselves. Because of such circumstances, the first da'wah performed in Mecca was conducted in secret, especially since the number of people who converted to Islam was very small. Quantity of people who embraced Islam more and more in days, God also ruled the Prophet to do da'wah openly. Increasingly new believers brought by Prophet Muhammad SAW. Allah SWT. ordered the Prophet Muhammad along with other Muslims to emigrate to the city of Medina. This is where a new chapter of Islamic progress begins. Islamic propagation done by the Prophet either secretly or openly, received various responses (responses). Although it can be said that Arab society in the city of Makkah there is a sincere acceptance of Islamic teachings, but in general the Arab community of Makkah city refused and did not want the presence of Islam and Muslims and Muslims in the city. After several years of individual accusation the orders were taken for the Prophet to openly indict and the next step was to accuse the general. The Prophet began calling the whole society to Islam openly. After the accusation of the light, the Quraish leader began to try to obstruct the Apostle's doom. The increasing number of the Prophet's increasingly stronger the challenges of the Quraisy. According to Ahmad Shalabi, there are five factors that encourage quraisy people to oppose the call of Islam: 1) They cannot distinguish between prophethood and power. 2) Prophet Muhammad called on the noble right with hambah sahaya. 3) The Quraysh cannot accept the teachings of the resurrection and the vengeance of the Hereafter. 4) Taklid to the ancestors is a deeply entrenched habit in the Arab nation. 5) Sculptors and sculptors view Islam as a barrier of sustenance. There are many ways that the leaders of quraisy to prevent propaganda from the diplomatic way Muhammad accompanied by persuasion until the violence was launched to stop the propagation of the Prophet. But the Prophet Muhammad remained in the position to broadcast the religion of Islam.]]>
<![CDATA[STUDI PERBANDINGAN PARADIGMA FUNGSIONALISME STRUKTURAL VS STRUKTURALISME LEVI-STRAUSS ]]>
<![CDATA[Intan Sari Devi]]>
<![CDATA[ Asketik : Jurnal Agama dan Perubahan Sosial Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Lembaga penelitian dan Pengembangan Masyarakat (LPPM) IAIN Kediri ]]>
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DOI: 10.30762/ask.v2i1.668
<![CDATA[This study aims to compare two paradigm functional paradigm (structural) vs. structuralism Levi-Strauss. To answer questions about both these paradigms will use a comparative study between functionalism paradigm theory or functionalism (structural) and developed structuralism Levi-Strauss as well as how both of these paradigms looking at a structure in understanding the symptoms of socio-cultural community. In the discussion of this study describes each paradigm in accordance with the basic assumptions, models, concepts and how each of these paradigms that analyze the social phenomena of culture in society by means of analysis of different fungsionalisme- (structural ) considers language as all that exists in the community has a social function and integrate with each other structurally, but developed structuralism Levi-Strauss understand the socio-cultural phenomenon kinship system, mythology and socio-cultural issues that exist in society as a structure of the language.]]>
