Penamas
PENAMAS (ISSN : 0215 - 7829 e-ISSN : 2502 - 7891) is a peer-reviewed journal published by Office of Religious Research and Development, Jakarta, Agency of Religious Research and Development, Education and Training, The Ministry of Religious Affairs, The Republic of Indonesia (Balai Litbang Agama Jakarta, Badan Litbang dan Diklat Kementerian Agama RI). PENAMAS is the acronym of Penelitian Agama dan Masyarakat translated in English as Research on Religion and Society. The journal publishes research articles focussing on religious and social issues (isu-isu keagamaan dan sosial kemasyarakatan). From 2018 onward, the journal publishes twice a year.
Articles
363 Documents
<![CDATA[DERADICALIZATION OF CHILDREN TERRORISM IN BRSAMPK HANDAYANI, JAKARTA ]]>
<![CDATA[Khamami Zada]]>;
<![CDATA[Suardi Suardi]]>;
<![CDATA[Latifatul Khasanah]]>;
<![CDATA[Aderina Aderina]]>;
<![CDATA[Fathudin Fathudin]]>
<![CDATA[ Penamas Vol 34 No 1 (2021): Volume 34, Nomor 1, Januari-Juni 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i1.491
<![CDATA[Aksi terorisme di Indonesia sudah tidak lagi hanya melibatkan orang-orang dewasa, tetapi telah bertransformasi dengan melibatkan anak-anak sebagai pelaku aksi terorisme secara langsung. Mereka telah menjadi korban dari orang tuanya yang telah melakukan indoktrinisasi paham keagamaan radikal sehingga mereka terlibat dalam aksi terorisme. Penanganan aksi terorisme yang melibatkan anak pun telah dilakukan oleh pemerintah. Studi ini bertujuan untuk menganalisis penanganan anak yang terlibat aksi terorisme di Balai Rehabilitasi Sosial Anak Memerlukan Perlindungan Khusus (BRSAMPK) yang dikelola Kementerian Sosial dan Sekolah Luar Biasa emotion (SLBe) Handayani yang dikelola Kementerian Pendidikan dan Kebudayaan. Permasalahan penelitian yang ingin dijawab adalah deradikalisasi yang dilakukan BRSAMPK Handayani dan SLBe Handayani terhadap anak yang terlibat dalam aksi terorisme. Studi ini menggunakan penelitian kualitatif dengan pendekatan studi kasus terhadap anak yang terlibat terorisme di BRSAMPK Handayani dan SLBe Handayani di Bambu Apus, Jakarta Timur dengan melakukan observasi dan wawancara mendalam. Studi ini menemukan bahwa BRSAMPK Handayani menangani anak yang terlibat aksi terorisme dengan melakukan rehabilitasi dan deradikalisasi, sedangkan SLBe Handayani memberikan akses pendidikan dan deradikalisasi yang disisipkan di dalam mata pelajaran. Penanganan terhadap anak yang terlibat dalam aksi terorisme ini dilakukan dengan pendekatan integratif yang dilakukan secara bersama-sama antara BRSAMPK Handayani dan SLBe Handayani dalam satu atap layanan pendidikan khusus dan program rehabilitasi dan deradikalisasi. Muatan materi utama dalam melakukan deradikalisasi adalah rehabilitasi psikologis, wawasan keagamaan moderat, wawasan kebangsaan, dan ketrampilan sosial yang diberikan secara kolaboratif oleh Badan Nasional Penanggulangan Terorisme (BNPT), Kementerian Agama, Kementerian Sosial, dan perguruan tinggi.]]>
<![CDATA[PERAN DAN KONTESTASI PATRON AGAMA DALAM PENGUATAN RESILIENSI KOMUNITAS RAWAN BENCANA GANDA (DOUBLE DISASTER) DI TENGAH PANDEMI COVID-19 ]]>
<![CDATA[Adhis Tessa]]>;
<![CDATA[Iwan Gardono Sudjatmiko]]>
<![CDATA[ Penamas Vol 34 No 1 (2021): Volume 34, Nomor 1, Januari-Juni 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i1.492
<![CDATA[Dalam aktivitas menghadapi bencana, masyarakat dikenal memiliki resiliensi yang seringkali dipantik oleh kuasa dan peran para patron, khususnya patron agama. Tujuan penelitian ini menjelaskan secara mendalam kontestasi kuasa patron agama dalam penguatan resiliensi komunitas rawan bencana ganda di tengah pandemi covid 19. Menurut Foucault (2002), kuasa tidak berasal dari luar tetapi dari dalam. Kuasa menjalankan perannnya melalui serangkaian aturan-aturan dan sistem-sistem tertentu sehingga menghasilkan semacam rantai kekuasaan. Metode penelitian ini mengunakan mix method yaitu kualitatif etnografi konvensional di lapangan dengan metode digital ethnography, dan metode kuantitatif Social Network Analysis. Penelitian ini menjelaskan berbagai aspek terkait peran patron agama yang memiliki legitimasi agama dan spiritualitas, kontestasi dan perbedaan paham dan pendekatan, dan mekanisme sosial dalam penguatan resiliensi komunitas rawan bencana ganda ke upaya penguatan kesiapsiagaan masyarakat dalam menghadapi berbagai bencana, khususnya pada situasi darurat Covid 19. Peran kelompok patron agama Islam terlihat dalam upaya pengurangan risiko bencana ganda berupa longsor dan gempa bumi di tengah pandemi Covid-19 di Wonosobo. Sebaliknya peran kelompok agama Katolik terlihat jelas pada upaya pengurangan risiko bencana ganda berupa gempa bumi dan Siklon Seroja di tengah pandemi Covid-19 di wilayah Ngada. Kontestasi paham internal keagamaan sangat jelas di Wonosobo, dan tidak terlihat di Ngada. Hal ini disebabkan sistem sentralistik keagamaan Katolik yang mampu meminimalkan perbedaan paham keagamaan itu.]]>
<![CDATA[EVALUASI PROGRAM KETERAMPILAN DI MADRASAH ALIYAH MENGGUNAKAN MODEL CIPPO ]]>
<![CDATA[Umi Muzayanah]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.496
<![CDATA[The existence of skills programs in non-vocational madrasah aliyah has actually been practiced for a long time in several madrasas. Along with the need for skills education in madrasah aliyah, the Ministry of Religion continues to open opportunities for madrasa aliyah to implement skills programs. Using qualitative methods, this study aims to evaluate the skills program at MAN 1 Surakarta and MAN 1 Karanganyar, Central Java. Evaluation is carried out on aspects of Context, Input, Process, Product, and Outcome (CIPPO). The results showed that the implementation of the skills program at MAN 1 Surakarta and MAN 1 Karanganyar was quite good. Of the five aspects evaluated, the product aspect received the lowest score compared to the other four aspects. This is because there is no certification of expertise from training institutions for graduates of skills programs, skills products do not yet have national standards, and there are still few alumni of skills programs who work or open businesses in accordance with the skills obtained in madrasas. Therefore, madrasah aliyah skills programs need to increase collaboration with training institutions and the industrial world to the issuance of certificates of expertise for graduates of skills programs and recruitment of workers from skills program alumni.]]>
<![CDATA[MODEL PENDIDIKAN MUALLAF (STUDI KASUS: PESANTREN PEMBINAAN MUALLAF YAYASAN AN-NABA CENTER INDONESIA) ]]>
<![CDATA[Sapiudin Sapiudin]]>;
<![CDATA[Hidayatus Syarifah]]>
<![CDATA[ Penamas Vol 31 No 1 (2018): Volume 31, Nomor 1, Januari-Juni 2018 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v31i1.497
<![CDATA[Pendidikan untuk muallaf belum memiliki model pembelajaran yang efektif. Penelitian bertujuan untuk mendeskripsikan model pendidikan muallaf melalui sistem pembelajaran pesantren. Penelitian ini menggunakan pendekatan kualitatif deskriptif-naturalistik. Melalui triangulasi teknik pengumpulan dan pengolahan data, didapatkan temuan penelitian bahwa model pembelajaran PAI di pesantren muallaf sudah memiliki konsep pembelajaran komplementer,yang memadukan sistem pembelajaran konvensional dan modern. Santri yang berumur lintas usia mendapatkan pembinaan untuk menempuh pendidikan dengan pendekatan multi metode berbasis scientific dengan tambahan hidden kurikulum berupa ilmu kristologi dan muḥaá¸arah. Dengan sistem penilaian yang membebaskan nilai rapor, pembelajaran dinilai berjalan efektif dan menghasilkan output sesuai harapan, yakni terbinanya pengembangan kompetensi santri dan lulusan yang kompeten.]]>
<![CDATA[MODEL PENDIDIKAN ENTREPRENEURSHIP DI PESANTREN API TEGALREJO MAGELANG ]]>
<![CDATA[Ahyadi Ahyadi]]>;
<![CDATA[Abdul Ghofur]]>;
<![CDATA[Musthofa Musthofa]]>;
<![CDATA[Sunjana Sunjana]]>;
<![CDATA[Zainudin Zainudin]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.503
<![CDATA[Pesantren have a significant role on national development, especially in the field of religious education. Apart from teaching religion, some Pesantren in Indonesia also provide their students with entrepreneurship education. One of Pesantren that provides entrepreneurship education is Pesantren API Tegalrejo Magelang. This study aims to determine the education model of entrepreneurship in Pesantren. This research is a qualitative type with a literature study approach. The research data analysis is described based on the data findings in a qualitative descriptive manner. The results of the study show that Pesantren API Tegalrejo Magelang has implemented entrepreneurship education. “Pesantren Entrepreneur†(PARTNER) was established since 2010 by KH. M. Yusuf Chudori. PARTNER graduates approximately 250 students of entrepreneurship every year. In the field of education, this Pesantren implement a specific curriculum on entrepreneurship. The models applied in the implementation of “Pesantren Entrepreneur†are observation, mentoring or soft brain wash, and workshop.]]>
<![CDATA[MULTICULTURAL ISLAMIC EDUCATION: A CASE STUDY OF RELIGIOUS TOLERANCE AND HARMONY IN KALIMANGGIS VILLAGE, DISTRICT KALORAN, TEMANGGUNG REGENCY ]]>
<![CDATA[Dinar Bela Ayu Najma]]>;
<![CDATA[Syamsul Bakri]]>
<![CDATA[ Penamas Vol 35 No 1 (2022): Volume 35, Issue 1, January-June 2022 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v35i1.505
<![CDATA[This paper aims to explain the history of Kalimanggis Village as a multicultural village model of multicultural Islamic education and the role of Muslims in creating tolerance. To achieve this goal, it is necessary to use descriptive qualitative, namely knowing the meaning of the reality under study. This research results (1) The multicultural reality in Kalimanggis Village is a natural fact that has been formed by the social history of the community over a long period of time so that the culture remains solid in the movement of time until now. (2) The model of multicultural Islamic education in Kalimanggis Village is adaptive and compromising on the multicultural culture and local wisdom that exists in the community. (3) Islamic leaders, play religion as social glue in the midst of the diversity of society, to strengthen harmony. This shows that religion has a very strong influence in creating a social reality.]]>
<![CDATA[GERAKAN DAKWAH KOMUNITAS GENERASI MILENIAL DAN HARMONISASI KEHIDUPAN BERAGAMA DI KOTA BANDUNG: STUDI KASUS PADA KOMUNITAS SHAB AL-QO ]]>
<![CDATA[Juju Saepudin]]>;
<![CDATA[Neneng Habibah]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.509
<![CDATA[This articles provides the result of study on Religious Education in the community Shab Alqo in Bandung City. This theme was necessarily studied since many religious-based communities of millennial generation were indicated to be infiltrated by extremist—in a term of religious understanding—which caused disharmony among religious people. This study was a descriptive study with qualitative approach. The data collection techniques of this study included observation, interview and literature study on the documents related to the theme of study. The data were then analyzed inductively and resulted in some conclusions, namely: First, the motive of hijrah in the community Shab Alqo was a regret of past story and a hope of better life in the future. Second, the da’wah style in Shab Alqo was a direct communication with the members, even though it commonly used online or social media. Third, the topics or the massages of da’wah delivered to the members were Islamic topics from al-Qur’an and al-Hadits, which was designed with tahsin and tafsir program and other program adjusted to the need and condition of the members. Fourth, the obstacle of this community was the lack of religious teachers who could put all efforts to share the knowledge and experience to the members on this da’wah.]]>
<![CDATA[ANALISIS KOMPONEN KURIKULUM PELATIHAN GURU BAHASA INDONESIA DI MADRASAH BERBASIS KOMPETENSI ]]>
<![CDATA[Ika Berdiati]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.510
<![CDATA[The study aims to describe the results of analysis of the gap between the component of curriculum for Indonesia Language Training in Madrasahs with the needs for personal, pedagogical, professional and social competence of teachers and analysis of cource of training in the Indonesian Language Training curriculum in Madrasahs based on 21st century skills development needs for teachers. The research method is qualitative and quantitative using the quisioner instrument, interview instrument. The researcher as a key instrument. The results of the study concluded that there was still a gap between the curriculum components and the fulfilment of basic competencies. Personality and social competencies are not listed in the curriculum, while pedagogical and professional competencies are not only partially fulfilled. The adults learning strategies components are not in the document. Understanding knowledge of 21st century competency materials is very important and relevant to be taught in teacher traning through teacher traing institutions. However, it is not listed in the curriculum document]]>
<![CDATA[KEPEMIMPINAN LOKAL, MODERASI BERAGAMA DAN PEMBANGUNAN BERKELANJUTAN DI PURWAKARTA ]]>
<![CDATA[Kustini Kosasih]]>;
<![CDATA[Moh Zaenal Abidin Eko Putro]]>;
<![CDATA[Asnawati Mardamin]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.511
<![CDATA[The Indonesian government remains continue to promote religious moderation because it is regarded as having strategic value to develop religious understanding for Indonesian people in religious realm. Research on religious moderation from the point of view of the texts is heavily undertaken. However, research on the social context of religious moderation by referring to social and state institutions has been less carried out. This article aims to describe the implementation of the concept of religious moderation which has been unwittingly launched by the local government of Purwakarta, West Java of Indonesia. By using a qualitative approach, this study explores the implement religious moderation in Purwakarta Regency through Dedi Mulyadi’s initiative in strengthening local culture, sustainable development, and institutonalizing religious moderation. The results of this study confirm that religious leaders as well as government leaders perceiving Dedi Mulyadi’s initiatives in strengthening local and cultural aspects in line with the spirit of sustainable development, let alone religious moderation.]]>
<![CDATA[PENANAMAN KARAKTER NASIONALISME DI PONDOK PESANTREN SALAFI ]]>
<![CDATA[Sumarsih Anwar]]>
<![CDATA[ Penamas Vol 34 No 2 (2021): Volume 34, Nomor 2, Juli-Desember 2021 ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Jakarta ]]>
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DOI: 10.31330/penamas.v34i2.513
<![CDATA[Islamic boarding schools as part of the education system have an important role and their presence is continuously needed in growing the values of the character of nationalism. In its development, there are 2 (two) types of Islamic boarding schools, namely Salaf and Salafi. Salafi Islamic boarding schools tend to have a Wahabi edeology and are known as “Radical†Islamic movement. The Darul Sunnah Al Atsary boarding school in Bekasi has different face, although it has a salafi characteristic, the cultivation of the character of nationalism continues to be carried out and development. The leadership is of the view that inculcating the character of nationalism for santri is very important. This is in accordance with religious teachings, that loving the country is part of faith and every muslim is obliged to have it. The approach is applied through habituation, indoctrination (clear and consistent rules), clarification (discussing about the good or bad things), role models from leaders and educators by placing themselves as facilitators, leaders, and parents and even places to rely on trust, as well as helping others to reflect. The form of activities for cultivation the character of nationalism is routine and temporary. Data were obtained through observation, interviews and documentation.]]>
