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"Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial"
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<![CDATA[MERAWAT KERUKUNAN TOLERANSI DI ERO DEMOKRASI ]]>
<![CDATA[Abdul Kadir]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Artikel ini menganalisis mengenai Indonesia sebagai bangsa majemuk memerlukan kebersamaan yang harus menjadi komitmen seluruh pihak untuk meghindari berbagai tindakan yang tidak diinginkan. Akhir-akhir ini menguat isu tentang intoleransi, radikalisme yang menurut beberapa pihak meningkat dari tahun ke tahun. Isu tentang intoleransi, radikalisme dan terorisme secara khusus sampai batas tertentu dikaitkan dengan agama. Beragam isu yang negatif itu secara faktual terjadi di tubuh bangsa ini, yang tidak kita kehendaki terjadi di negeri ini. Kita tidak mentoleransi segala bentuk tindakan yang mengancam kehidupan kebangsaan. Indonesia harus terjaga dari segala bentuk distegrasi yang merusak kebersamaan dan sendi kehidupan kebangsaan karena hal itu mengancam eksistensi dan masa depan negeri ini. Namun perlu juga di cermati bahwa segala bentuk ancaman terutama dalam era demokrasi terhadap ke indonesiaan seyogyanya dicandra secara objektif dan komprehensif agar tidak bersifat parsial, tendensius, dan salah pandang. Sehingaa toleransi di dalam demokrasi ini berjalan dengan baik.]]>
<![CDATA[AGAMA DAN NEGARA : POLITIK IDENTITAS MENUJU PILPRES 2019 ]]>
<![CDATA[Agus Saputro]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Indonesia is a democratic country in carrying out its government. Elected Indonesian Presidents in a variety of ways, namely elected by parliament, and by direct elections through elections. Religious relations in state life in Indonesia, especially in political activities cannot be separated. Religion and politics share the role of the institution of regulation and maintaining value. Acts of religious politics are often used as vehicles to win political battles or elections. In carrying out political activities, state authority becomes the highest authority. Religion in politics is under the state whose role is to unite state authority with social power.]]>
<![CDATA[PERILAKU MASYARAKAT MULTI AGAMA DALAM KEHIDUPAN BERTETANGGA DESA SEKARAN KEC. KAYEN KIDUL KAB. KEDIRI ]]>
<![CDATA[Alfin Uhailul Jannah]]>;
<![CDATA[Eka Diah Prastiyani]]>;
<![CDATA[Dewi Hamidah]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Community diversity shows a nation that is rich in tradition and culture. Indonesia is a country of diverse ethnicity, race, and culture but we are still one called Bhineka Tunggal Ika. In the order of society, it is reflected in the form of tolerance practiced in the daily life of Sekaran Village. The multi-religious community that lives side by side makes researchers want to know their neighbors’ lives. The method used in reviewing this research is a qualitative approach, using a social fact paradigm. The results of the research are Sekaran is an exemplary village for people who have multiple religions and the practice of tolerance in neighboring life starts from the small things in the social environment. The conclusion obtained in this study is that the lives of neighboring communities of Sekaran are inseparable from the lives of the people in general, which is the difference between the people of Multi-Religion. The people’s life is very keeping the peace between religious groups which makes the village a model of religious tolerance in the Kayen Kidul Subdistrict.]]>
<![CDATA[TRADISI RUWATAN MURWAKALA ANAK TUNGGAL DALAM TINJAUAN SOSIOKULTURAL MASYARAKAT JAWA ]]>
<![CDATA[Eko Setiawan]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[The tradition of ruwatan children as one of the traditional Javanese heritage is still preserved. Ruwatan is a purification to overcome or avoid an inner difficulty by way of performing wayang kulit by taking the murwakala or sudamala. The tradition of ruwat anak tunggal is the tradition of throwing away the sengkala or bad luck that existed in a single child. In the process of tradition, ruwat is usually done first beginning with a leather puppet performance. The Ruwatan tradition as part of Javanese customs is a tradition of a traditional heritage that is still believed to be a means of disposing of sengkala or bad luck in a single child.]]>
<![CDATA[Dampak Dana Desa dalam Pembangunan Desa: (Studi di Desa Tunjungtirto Kecamatan Singosari Malang) ]]>
<![CDATA[Zainal Fatah]]>;
<![CDATA[Nihayatus Sholichah]]>;
<![CDATA[Ika Devy Pramudiana]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[This research is conducted to give an illustration of the extent of the impact of village funds on village development in Tunjungtirto Village Singosari Subdistrict and whether the village funds are used according to the program. The impact analysis focuses on the areas of development which include the construction of basic facilities and infrastructure, the construction of basic social service facilities and infrastructure, and the construction of economic facilities and infrastructure. The conclusions of the research results are: 1. Village Fund Implementation inTunjungtirto Village has been implemented for a development activity program by development priority set by Permendes PDTT, 2. Determination of the Program of development activity funded by Village Funds is done through the participative process (bottom-up), transparent and accountable by implementing the Deliberation of Village Development Plan (Musrenbangdes). 3. The Impact of Village Funds in the development of village development areas covering basic infrastructure, basic social service facilities, and economic infrastructure has a positive impact for the village community. 4. The impact of village funds on community empowerment is useful in mobilizing household-based economic activities in management, production, and distribution. 5.The impact of Village Funds for Village Governments can give an acceleration of village development to achieve the vision and mission of Tunjungtirto village government in RPJMDes.]]>
<![CDATA[The Trilogy of Brotherhood on the Subject of Aswaja as Prevention of Radicalism at NU Schools ]]>
<![CDATA[Imroatul Hasanah]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Beberapa isu hangat pemboman di Indonesia yang melibatkan muslim radikal adalah bukti rendahnya toleransi dan nasionalisme mereka. Aksi radikal selalu diawali dari paham radikalisme yang berkeyakinan bahwa nonmuslim atau muslim diluar kelompok mereka adalah halal darahnya. Salah satu doktrin radikalisme yang berhasil mencuci otak anggotanya adalah suatu paham dimana perang adalah satu-satunya jihad yang berhadiah surga. Paham radikalisme ini bertolak belakang dengan Nahdlatul Ulama’ (NU) yang mempunyai trilogi ukhuwah, yaitu Ukhuwah Islamiyah, Ukhuwah Wathaniyyah dan Ukhuwah Basyariyyah. Ketiga trilogi tersebut merupakan paham moderat yang mengedepankan perdamaian yang mengajarkan toleransi, baik yang sealiran maupun yang berbeda aliran, menghargai pemeluk agama lain dan mempunyai rasa nasionalisme yang tinggi terhadap bangsa dan negara. Trilogi ukhuwah tersebut diajarkan kepada siswa siswi di sekolahsekolah berbasis NU se-Indonesia, terintegrasi dan menjadi bagian dari mata pelajaran Aswaja (Ahlussunnah Wal Jamaah) yang telah diajarkan sejak puluhan tahun yang lalu. Trilogi ukhuwah ini menjadi salah satu usaha sekolah-sekolah berbasis NU untuk membentengi siswa siswinya dari paham radikalisme. Tujuannya adalah mereka tumbuh menjadi umat muslim yang berjiwa moderat, toleran dan menghargai perbedaan dalam keberagaman kehidupan di Indonesia.]]>
<![CDATA[Mereda Konflik ; Menghargai Identitas: (studi kasus pada aliran-aliran kepercayaan yang ada di Indramayu) ]]>
<![CDATA[Khaerul Umam]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
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<![CDATA[The existence of schools’ beliefs is often seen as the others, whose presence is underestimated, even eliminated. Both through persecution and using state power to pressure them on behalf of the majority. Using a field approach as well as various official reports from the government and mass media coverage, thisarticle explains the existence of religious schools in Indramayu Regency after the issuance of the MUI and Pakem Decree regarding the existence of them as an organization deemed heretical. This deafness comes to the discovery that differences in beliefs are natural in the dynamics of life. The bad stigma attached to different parties was born and developed because of unilateral information without trying to do tabayyun (clarification) to the intended party. Dialogical dialogue is an effective step in reducing conflict with a religious background, to equally respect each other’s choices without having to force or use violence.]]>
<![CDATA[RELEVANSI ISLAM NUSANTARA SEBAGAI EPISTEMOLOGI PANCASILA UPAYA MERANGKAI SEBAB, MENYEMAI TANGGUNG JAWAB ]]>
<![CDATA[Mohamad Arif Majid]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Nusantara Islam is ala Indonesian Islam, a combination of theological values of Islam and Local traditions of Nusantara. The characteristics of Nusantara Islam show local wisdom in Nusantara which does not disobey Islamic teaching, yet they synergize it with local customs all over Indonesia. The coming of Islam in Nusantara did not break nor challenge the local traditions but it enriched and simultaneously Islamized them. The constant contact between local traditions and the Islamic soul resulted in mutual binding and complement to form anexcellent character believed and preserved from generation to generation for centuries. Hence, the value had been so close and attached to Indonesian characters. For years such character stayed in the womb of Nusantara Islam and was ready to be born, and then Bung Karno together with the nation founding fathers helped the birth of this nation's value as the foundation of Indonesian Independence. This was the most wanted Pancasila which is believed now to have been left by Indonesians and some faults and deviations in the life of state management and social system occurred. Muslims, therefore, must be responsible for this and take strategic steps at once to face this by carrying out the right and precise Islamic education.]]>
<![CDATA[Evaluation of Implementation of Post-Transition Management Post Report by Provincial Government: (Case Study at State Senior High School 19 and State Senior High School 20 Surabaya) ]]>
<![CDATA[Sri Roekminiati]]>;
<![CDATA[Chistiana Astuti]]>;
<![CDATA[Sri Kamariyah]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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<![CDATA[Precisely As of January 2017, Senior High School / Senior Vocational School officially managed the province. Naming Online Reports become an e-report card. Online report cards can be accessed by guardians and students wherever located. While the online report card still can not be accessed publicly. Accessible only by teacher, admin/operator. Match Evaluation Research Results: The e-Rapor Policy is appropriate and feasible to maintain. The e-Rapor policy does not require a new policy as a replacement. Evaluation of Effectiveness: Facilitate theincorporation of scores, chart student scores and also counseling guidance and connect with DAPODIK Center. Service Performance B or Satisfactory, Evaluation Efficiency: Input issued with the output/output of e-report cards is comparable. The effect of e-Rapor is efficient. Meta Evaluation: This e-Rapor evaluation is performed by Provincial School Trustees professionally per semester Evaluation result e - Reports into school considerations in taking the policy. Factors That Become Constraints: The e-Rapor application often updates the system. Havenot yet adjusted the e-Rapor Application with the revised 2013 curriculum. Technically e-Rapor application is classified as a heavy application.4) Limit Description KIKD 60 characters. Suggestions and recommendations: For School Parties: Continue to upgrade the server and speed to increase e-Rapor access. For Kemendikbud: The application of e-Rapor is technically not heavy. 3) No Limitations of 60 characters for KIKD description. In the future, e-Rapor can be accessed by parents.]]>
<![CDATA[Merawat Kerukunan Toleransi Di Era Demokrasi ]]>
<![CDATA[Kadir, Abdul]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 2 No. 2 (2018): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
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DOI: 10.30762/asketik.v2i2.1073
<![CDATA[Artikel ini menganalisis mengenai Indonesia sebagai bangsa majemuk memerlukan kebersamaan yang harus menjadi komitmen seluruh pihak untuk meghindari berbagai tindakan yang tidak diinginkan. Akhir-akhir ini menguat isu tentang intoleransi, radikalisme yang menurut beberapa pihak meningkat dari tahun ke tahun. Isu tentang intoleransi, radikalisme dan terorisme secara khusus sampai batas tertentu dikaitkan dengan agama. Beragam isu yang negatif itu secara faktual terjadi di tubuh bangsa ini, yang tidak kita kehendaki terjadi di negeri ini. Kita tidak mentoleransi segala bentuk tindakan yang mengancam kehidupan kebangsaan. Indonesia harus terjaga dari segala bentuk distegrasi yang merusak kebersamaan dan sendi kehidupan kebangsaan karena hal itu mengancam eksistensi dan masa depan negeri ini. Namun perlu juga di cermati bahwa segala bentuk ancaman terutama dalam era demokrasi terhadap ke indonesiaan seyogyanya dicandra secara objektif dan komprehensif agar tidak bersifat parsial, tendensius, dan salah pandang. Sehingaa toleransi di dalam demokrasi ini berjalan dengan baik.]]>
