Articles
14 Documents
Search results for
, issue
"Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial"
:
14 Documents
clear
<![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[Iswandi]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[It’s hard for former convicts to get their place back in society, so they must adapt to society to get back to a normal life with others. But they are ostracized indeed by society. The readiness to do social adaptation is very difficult because former convicts always feel ostracized by society, moreover, they feel isolated in social interaction with others where they are living in. The goal of this research is to know how social adaptation in society for former convicts under the founding of the Rehabilitation Center Class II City of Tanjungpinang.The method of this research is descriptive qualitative which gives a full view of the phenomenon of what is happening in the field. The population of this research is 22 people, which uses purposive sampling to get 9 people as the sample, consisting of an informant and a key informant. Data collection by observation, interview, and documentation, will be analyzed by using data analysis from Mattew B. Milles and A. Michael Huberman. Former convicts who have finished 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 that happen. Former convicts will be acceptable in society depending on their ability to adapt to others. It also happens to former convicts who have to go back to society with social status as ex-prisoner and they have to change their point of view of society to them. Former convicts have to show off their positive attitudes by doing better, being polite, diligent in praying, and not being unwilling to help society.]]>
<![CDATA[JAVANESE ABANGAN WORLD VIEWAND PRACTICES IN IMOGIRI CEMETERY YOGYAKARTA ]]>
<![CDATA[Saiful Mujab]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Penelitian ini fokus pada isu bagaimana “pandangan hidup” 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) “pandangan hidup” 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 danRicklefs 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 defi nisi Geertz yang mengklaim bahwa abangan hanyalah kelompok petani dan masyarakat Jawa desa (Geertz, 1960:4-5), point ini pun sekaligus membantah pernyataanRicklefs 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 saatini masih eksis. (3) “Pandangan hidup” Jawa abangan dalam praktek ritual dan upacara di makam Imogiri merupakan bentuk usaha untuk melestarikan dan mempertahankan hubungan antara manusia dan bukan manusia.]]>
<![CDATA[KEBIJAKAN PEMUNGUTAN PAJAK BUMI DAN BANGUNAN DI DESA MRANDUNG KECAMATAN KLAMPIS KABUPATEN BANGKALAN ]]>
<![CDATA[Hakip]]>;
<![CDATA[Nihayatus Sholichah]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Land and building tax is a local tax that has been transferred from the central to the regions since the issuance of PDRD Regulation No. 28/2009. The village is one of the institutions authorized as a collecting officer of PBB and is required to carry out duties in the execution of the collection of PBB by Law No. 12 of 1994 on Land and Building Tax 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 the Van Meter model and Carl Varn Horn. The results of this research indicate that there is no 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 by 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 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 remains in their thinking in response to the policy of collection land and building in Mrandung village of Klampis district of Bangkalan regency. The suggestion from this research is that PBB officers in the village should be more active in delivering information to the community, and the quality of human resources and understanding of the content of PBB policy should be improved so that in running the PBB by established procedures.]]>
<![CDATA[DINAMIKA ISLAMISASI MAKKAH & MADINAH ]]>
<![CDATA[Mohamad Arif]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![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 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 openlyreceived various responses (responses). Although it can be said that Arab society in the city of Makkah there is a sincere acceptance of Islamic teachings, 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 increasingly stronger the challenges of the Quraisy. According to Ahmad Shalabi, five factors encourage quraisy people to opposethe 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 to sustenance. There are many ways that the leaders of quraisy prevented propaganda from the diplomatic way Muhammad accompanied by persuasion until the violencewas launched to stop the propagation of the Prophet. But the Prophet Muhammad remained in the position to broadcast the religion of Islam.]]>
<![CDATA[TELAAH EPISTEMOLOGI POSITIVISME DAN FENOMENOLOGI: (SEBUAH PERBANDINGAN) ]]>
<![CDATA[Muhammad Sanusi]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Epistemology is begun based on the need for philosophy used to recite social-cultural events. Nowadays, the development of epistemology is fast enough as proof of thinking way which is growing in academics and research, especially in social-cultural science. The growing epistemology is positivism, materialism,structuralism, hermeneutics, and phenomenology. Epistemology does not appear explicitly in research yet it is always there. Scientists and researchers should be aware of what epistemology is to use. It gives the benefit of the strength of the research. This article delivers about growing epistemology in social sciences. The two kinds of epistemology discussed in this article used a comparison approach; that is comparing both to find out the similarities and differences. Positivism is epistemology used in much social-cultural research while phenomenology responds to positivism and shows criticism of it.]]>
<![CDATA[HISTORISITAS POTRET ISLAM DI AMERIKA ]]>
<![CDATA[Anjar Sri Wahyuni]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The American state that it became the object of the first Islamic da’wah 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 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 to avoid Government oppression. They also have the intention to settle or preach Islam in this Country. And the fifth wave started in 1967 until now. For 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 is some proof that Islam came to America long before Columbus and the West.]]>
<![CDATA[STUDI PERBANDINGAN PARADIGMA FUNGSIONALISMESTRUKTURALVS STRUKTURALISME LEVI-STRAUSS ]]>
<![CDATA[Intan Sari Devi]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This study aims to compare two paradigms 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 look at a structure in understanding the symptoms of socio-cultural community. The discussion of this study describes each paradigm by the basic assumptions, models, and concepts and how each of these paradigms analyzes the social phenomena of culture in society using analysis of different functionalism- (structural ) considers language as all that exists in the community has a social function and integrate 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[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[Iswandi]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30762/asketik.v2i1.1082
<![CDATA[It’s hard for former convicts to get their place back in society, so they must adapt to society to get back to a normal life with others. But they are ostracized indeed by society. The readiness to do social adaptation is very difficult because former convicts always feel ostracized by society, moreover, they feel isolated in social interaction with others where they are living in. The goal of this research is to know how social adaptation in society for former convicts under the founding of the Rehabilitation Center Class II City of Tanjungpinang. The method of this research is descriptive qualitative which gives a full view of the phenomenon of what is happening in the field. The population of this research is 22 people, which uses purposive sampling to get 9 people as the sample, consisting of an informant and a key informant. Data collection by observation, interview, and documentation, will be analyzed by using data analysis from Mattew B. Milles and A. Michael Huberman. Former convicts who have finished 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 that happen. Former convicts will be acceptable in society depending on their ability to adapt to others. It also happens to former convicts who have to go back to society with social status as ex-prisoner and they have to change their point of view of society to them. Former convicts have to show off their positive attitudes by doing better, being polite, diligent in praying, and not being unwilling to help society.]]>
<![CDATA[Javanese Abangan World Viewand Practices in Imogiri Cemetery Yogyakarta ]]>
<![CDATA[Mujab, Saiful]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30762/asketik.v2i1.1083
<![CDATA[Penelitian ini fokus pada isu bagaimana “pandangan hidup” 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 abdi dalem, peziarah dan pengunjung yang dikategorikan sebagai praktisi abangan, dan (3) “pandangan hidup” 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) “Pandangan hidup” Jawa abangan dalam praktek ritual dan upacara di makam Imogiri merupakan bentuk usaha untuk melestarikan dan mempertahankan hubungan antara manusia dan bukan manusia.]]>
<![CDATA[Kebijakan Pemungutan Pajak Bumi dan Bangunan di Desa Mrandung Kecamatan Klampis Kabupaten Bangkalan ]]>
<![CDATA[Hakip]]>;
<![CDATA[Sholichah, Nihayatus]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 2 No. 1 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.30762/asketik.v2i1.1084
<![CDATA[Land and building tax is a local tax that has been transferred from the central to the regions since the issuance of PDRD Regulation No. 28/2009. The village is one of the institutions authorized as a collecting officer of PBB and is required to carry out duties in the execution of the collection of PBB by Law No. 12 of 1994 on Land and Building Tax 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 the Van Meter model and Carl Varn Horn. The results of this research indicate that there is no 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 by 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 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 remains in their thinking in response to the policy of collection land and building in Mrandung village of Klampis district of Bangkalan regency. The suggestion from this research is that PBB officers in the village should be more active in delivering information to the community, and the quality of human resources and understanding of the content of PBB policy should be improved so that in running the PBB by established procedures.]]>
