e-Journal IAIN Bukittinggi (Institut Agama Islam Negeri)
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The Grammar of Singapore English Used in Skype Conversation
Get PDFThis article aims at investigating the grammar of conversation occurred among PT. BSI staffs and Cocomas Singapore (CMS) staffs. Since it was a cross cultural communication, the conversations were mostly taken place via Skype. Most of the time, CMS staffs used Singapore English (Singlish) during the interaction in the workplace while the government of Singapore has encouraged Singaporeans to speak grammatically correct English in formal settings such as workplaces. In this article, the researchers analyzed the conversation by describing tha grammar used in the Skype conversation. The data were collected from Skype chat history derived from daily conversation among the staffs of BSI and CMS. Then, the data were analyzed and described based on the grammatical characteristics of Singlish proposed by [1]. The findings reveal that the grammatical features of Singlish mostly appeared in the conversations were copula deletion, agreement, and the use of particles. In short, all participants fully utilized Singlish rather than SSE in discussing their work.AbstrakArtikel ini bertujuan untuk menyelidiki tata bahasa percakapan yang terjadi di antara staf PT. BSI dan Cocomas Singapore (CMS). Karena percakapan ini merupakan komunikasi lintas budaya, sebagian besar percakapan dilakukan melalui Skype. Staf CMS menggunakan Bahasa Inggris Singapura (Singlish) selama berinteraksi di tempat kerja sementara pemerintah Singapura telah mendorong warga Singapura untuk menggunakan bahasa Inggris yang benar secara tata bahasa dalam situasi formal seperti ditempat kerja. Pada artikel ini, para peneliti menganalisis percakapan dengan menjelaskan tata bahasa yang digunakan dalam percakapan Skype. Data dikumpulkan dari riwayat obrolan Skype yang berasal dari percakapan harian antara staf BSI dan CMS. Kemudian, data dianalisis dan disajikan berdasarkan karakteristik tata bahasa Singlish yang diusulkan oleh [1]. Temuan mengungkapkan bahwa fitur tata bahasa Singlish sebagian besar muncul dalam percakapan adalah penghapusan kopula, kesepakatan, dan penggunaan partikel. Singkatnya, semua peserta sepenuhnya menggunakan Singlish daripada SSE dalam mendiskusikan pekerjaan mereka.[1] Leimgruber (2011)[1] Leimgruber (2011
Variasi Fatis dalam Cerpen Asal Usul Pohon Salak Karya Willy Yanto Wijaya dan Implikasinya dalam Pembelajaran
Get PDFThis research is qualitative research with descriptive method. The source of the data in this study is the sentences contained in the short story “The Origin of The Salak Tree”. This study has two objectives. First, to find out and illustrate the forms of phatic variations found in the short story of the Origin of the Salak Tree by Willy Yanto Wijaya. Secondly, to find out and illustrate the implications of the use of phatic variations in learning. There are also two results of this study. First, the variation of the phatic found in the story of the Origin of the Salak Tree by Willy Yanto Wijaya, there are three, namely the phatic particle, the word phatic, and the phrase phatic. Fatic particles contained in the story of the Origin of the Salak Tree by Willy Yanto Wijaya are nun, pun, right, tablets, oooh, tho, mah, really, you know, well, eiitss, yeah, yeah, wow, tuh, yeah, ceeerrppp, nan, and anyway. The word fatis contained in the story of the Origin of the Salak Tree by Willy Yanto Wijaya has come, yes, yes, and let's. The phatic phrase contained in the story of the Origin of the Salak Tree by Willy Yanto Wijaya is happy eating. Second, the implications of phatic in learning Bahasa Indonesia Curriculum 2013 can be applied to write short stories text.Penelitian ini merupakan penelitian kualitatif dengan metode deskriptif. Sumber data dalam penelitian ini adalah kalimat-kalimat yang terdapat dalam cerpen “Asal Usul Pohon Salak”. Penelitian ini memiliki dua tujuan. Pertama, untuk mengetahui dan menggambarkan bentuk variasi fatis yang terdapat dalam cerpen Asal Usul Pohon Salak karya Willy Yanto Wijaya. Kedua, untuk mengetahui dan menggambarkan implikasi dari penggunaan variasi fatis dalam pembelajaran. Hasil penelitian ini juga ada dua. Pertama, variasi fatis yang terdapat dalam cerpen Asal-Usul Pohon Salak karya Willy Yanto Wijaya ada tiga, yaitu partikel fatis, kata fatis, dan frasa fatis. Partikel fatis yang terdapat dalam cerpen Asal-Usul Pohon Salak karya Willy Yanto Wijaya yaitu nun, pun, kan, loh, deh, oooh, tho, mah, kok, lho, nah, eiitss, yaaah, lah, wah, tuh, iihh, ceeerrppp, nan, dan toh. Kata fatis yang terdapat dalam cerpen Asal-Usul Pohon Salak karya Willy Yanto Wijaya yaitu ayo, iya, ya, dan yuk. Frasa fatis yang terdapat dalam cerpen Asal-Usul Pohon Salak karya Willy Yanto Wijaya yaitu selamat makan. Kedua, implikasi fatis dalam pembelajaran dapat diaplikasikan pada pembelajaran Bahasa Indonesia Kurikulum 2013 yaitu menulis teks cerpen
KARAKTERISTIK DAN PENERAPAN ISLAMIC CORPORATE GOVERNANCE PADA PERBANKAN SYARIAH
No full textAs one of the business entities under the umbrella of the unitary state of Indonesia, Islamic banks are also required to implement Good Corporate Governance which will henceforth be abbreviated as GCG. The application of GCG in Islamic banks is important considering Islamic banks are banks that use the principle of profit sharing. GCG is a requirement for Islamic banks to develop well and healthy. Good GCG implementation refers to five principles, namely accountability, transparency, independence, responsibility and fairness. The concept of Good Corporate Governance between conventional banks and Islamic banks is basically the same, but the difference between the two is the existence of Shariah compliance and the existence of the Sharia Supervisory Board (DPS). Islamic banks managed and owned by human resources who have integrity (good morals) and professionals, will encourage the implementation of the principles of good governance (Good Corporate Governance)
Comparative Study of Religious Understandings of Persatuan Umat Islam (PUI) and Al-Irsyad Al-Islamiyyah (Review of Similarities and Differences in Building Ukhuwah Islamiyah)
No full textThe phenomenon of the diversity of religious understandings of Islamic mass organizations in Indonesia promotes a variety of attitudes in the midst of society. The purpose of this study was to analyze the results of a comparative study of religious understanding of Persatuan Umat Islam (PUI) and Al-Irsyad al-Islamiyyah reviewing the similarities and differences in building ukhuwah Islamiyah. This study employed a qualitative approach and a descriptive method. In relation to the data collection techniques, this study employed several techniques such as interviews, observation, and documentation study. Furthermore, the collected data were analyzed using a descriptive analysis. Based on the results of the study, it is obvious that the historical background of the establishment of PUI and Al-Irsyad was definitely different with each other. PUI was established as a result of blending the two different Islamic organizations. On the other hand, al-Irsyad was established as the continuation of the former organization called Jamiatul Khair. With respect to the faith understandings, both PUI and al-Irsyad adopted the same understanding, Aqidah ahlus Sunnah wal Jama'ah. In the realm of worship practices, PUI adopted the understanding of the Shafi'i schools of thought, while Al-Irsyad al-Islamiyyah referred directly to the Qur'an and the Sunnah through the understanding of their scholars. In addition, in understanding Tasawwuf, PUI provided flexibility to each individual in regard to the tarekat involvement, while Al-Irsyad al-Islamiyyah in principle did not adopt the concept of Tasawwuf. Al-Salam, Ishlah al-Samaniyah, santri asromo, santri lucu and intisab were considered as a series of unique concepts adopted by PUI. On the other hand, the initial basic principle of the Al-Irsyad Al-Islamiyyah movement was to realize equality in the lives of fellow Muslims based on the understandings as postulated within the Quran and the Sunnah, and to remove the innovation practices (bid'ah) in terms of the faith as stated in the mabadi of Al-Irsyad. In terms of the charitable efforts, these two organizations put more concern primarily on the realms of religion, education, economy, and social. Therefore, as the implication of this issue, the society will behave wisely in regard to the differences in Islamic understandings of Islamic mass organizations in the midst of society.Fenomena beragamnya paham keagamaan organisasi massa Islam yang ada di Indonesia menimbulkan beragam sikap di tengah-tengah kehidupan masyarakat. Tujuan penelitian ini untuk menganalisis hasil studi komparasi pemahaman keagamaan Persatuan Umat Islam dan Al-Irsyad al-Islamiyyah tinjauan persamaan dan perbedaan dalam membangun ukhuwah Islamiyah. Penelitian ini menggunakan pendekatan kualitatif dan metode deskriptif. Teknik pengambilan data dengan wawancara, observasi dan studi dokumentasi. Data-data yang sudah diperoleh kemudian dianalisis melalui analisis deskriptif. Berdasarkan hasil penelitian, terdapat perbedaan sejarah berdirinya PUI dan Al-Irsyad. PUI terlahir dari gabungan 2 ormas Islam yang berbeda, adapun Al-Irsyad terlahir dari ormas Jamiatul Khair. Dalam pemahaman ‘aqidah, PUI dan Al-Irsyad sama-sama menganut paham ‘aqidah Ahlus Sunnah wal Jama’ah. Dalam pengamalan ibadah, PUI mengadopsi pemahaman madzhab Syafi’i rahimahullah, adapun Al-Irsyad al-Islamiyyah merujuk langsung kepada al-Qur’an dan Sunnah melalui pemahaman ulama mereka. Dalam pemahaman Tasawuf, PUI memberikan keleluasaan kepada pribadi masing-masing untuk mengikuti tarekat manapun, adapun Al-Irsyad al-Islamiyyah secara pemahaman tidak mengadopsi konsep tasawuf. PUI memiliki prinsip khas yakni konsep al-Salam, Ishlah al-Samaniyah, santri asromo, santri lucu dan intisab. Adapun prinsip pokok awal gerakan Al-Irsyad al-Islamiyyah yakni mewujudkan kesetaraan dalam kehidupan sesama muslim berdasar pemahaman yang bersumber dari al-Quran dan sunnah, menumpas praktik bid’ah dalam hal akidah sebagaimana yang tercantum dalam mabadi Al-Irsyad al-Islamiyyah. Dari segi amal usaha kedua ormas ini memiliki kesamaan dalam bidang keagamaan, pendidikan, ekonomi, dan sosial. Implikasinya dalam menyikapi perbedaan paham keagamaan ormas Islam di tengah-tengah masyarakat akan semakin bijaksana
PERANAN PEREMPUAN SINGLE MOTHER DALAM KELUARGA MISKIN DI JORONG BALAI MANSIRO NAGARI GUGUAK VIII KOTO
No full textThis study aims to determine the role of a single mothers in poor families. This research used qualitative research. The method of collecting data was by interviewing several informants and observing some single mothers. An interesting phenomenon in poor families was in sustaining life with a decent standard of living, firstly on saving the expenditure side, postpone the expenses related to transportation. Second, the income of households, poor households forced them to optimize their income through the mobilization of their economic resources. This effort is carried out to be able to maintain a level of welfare or a decent life. However, not all of these efforts are able to maintain a decent level of life
Rekognisi Agama Lokal Prasyarat Menuju Demokrasi Majemuk
Get PDFThe biggest challenge for plural democracy is how to manage the diversity of its people according to the principles of equality and justice. In this connection, it cannot be denied Indonesia as a plural state is being faced with the maturation of democracy on one side, and the challenges of managing the diversity of its people on the other side. Some of the challenges of pluralism that still occur in Indonesia include: First, there are still many overlapping regulations. Especially regarding the management of religious diversity. Secondly, law enforcers do not provide protection. Mainly related to freedom of religion or belief. Third, although Indonesian people basically live in a pluralistic reality, but in fact the foundation of tolerance of the plural Indonesian society is still relatively fragile. The problem of managing the diversity of religions or beliefs as described above, has an interconnected relationship with the difficulty of presenting the moderation of religions in Indonesia. The question is how to manage the diversity of religions and beliefs according to the principle of equality and fairness, especially for the local belief groups of the archipelago, which in political language is called the flow of trust nomenclature? How is the portrait of the state's treatment of local religious groups? And offers the concept of diversity management which is expected to contribute to reaffirming Indonesia's diversity towards Islamic moderation. Because it cannot be denied, speaking of religious moderation actually speak of religious tolerance amid diversity in high intensity
KOMPETENSI KOMUNIKASI ANTARBUDAYA MAHASISWA MELAYU SELATAN THAILAND DALAM BERBAHASA INDONESIA DI UNIVERSITAS ISLAM NEGERI SUMATERA UTARA MEDAN
No full textThe purpose of this study was to analyze the competency of intercultural communication in Southern Malay Thailand students in Indonesian languages in UINSU Medan. This study using the Theory of Intercultural Communication Competence of Samovar (2010). This research method uses qualitative research which is approaching the hermeneutic phenomenological study. The research subject is Southern Malay Thailand students in UINSU Medan. The Informants were 4 Students which is obtained through Snowball Sampling. Data collection method is observation, interview, and documentation. Analysis of this study is using thematic. The Data Triangulation have done to 3 (Three) indigenous students and 1 (one) Lecturer. The result of this study is showing that Southern Malay Thailand Students have been competency of intercultural communication, which is we can see it from seven (7) components ; experience, motivation, knowledge, mastering the language, attitudes, adopting the intercultural communication and behaviour.The obstacles of this students is only about Language (Bahasa), they’re less mastering the languages so that sometimes they’re missunderstanding the meaning. Another barriers is the speed in talking, the communication in Medan usually have loud voice and high intonation
EKSISTENSI WAKAF TUNAI DALAM TINJAUAN MASLAHAH MURSALAH
No full textAbstractCash waqf exists because of the demands of modern times that all things are easy, practical and simple. However, behind all the convenience provided by cash waqf still leaves a fundamental problem, namely the issue of the legal status of cash waqf. In this study, the researcher explained in detail the issue of the legal status of cash waqf from the perspective of maslahah mursalah. This study included the literature research category, and analyzing the data obtained, researchers used a prescriptive analysis approach. The data collection technique used is documentation technique. After an in-depth study obtained a conclusion that the terms of the term in the cash waqf have been considered legitimate, because the conditions are still good (Maslahah that is really realized in real field), maslahah ammah (Maslahah that is general is not only enjoyed by a certain group of people) , maslahah mulaiman bi syar'i (Maslahah which is in harmony and not contrary to the Shari'ah) has been fulfilled in cash waqf. So that the legal status of cash waqf is halal. Moreover, the requirements of al habsu ma'a baqo aynihi (holding items without removing the essence) also remain in cash waqf.Keywords: Existence, Maslahah Mursalah, Cash Waqf. AbstrakWakaf tunai lahir karena tuntutan zaman modern yang menghendaki segala sesuatu bersifat mudah, praktis dan simple. Namun, dibalik semau kemudahan yang diberikan wakaf tunai masih menyisakan persoalan mendasar, yakni persoalan legalitas hukumnya. Melalui kajian ini peneliti memaparkan secara mendetail persoalan status hukum wakaf tunai ditinjau dari perspektif maslahah mursalah. Penelitian ini termasuk kategori penelitan pustaka, sedangkan dalam menganalisi data yang diperoleh, peneliti mengunakan pendeketan analisis preskriptif. Teknik pengumpulan data yang dipergunakan adalah teknik dokumentasi. Setelah dilakukan kajian mendalam diperoleh sebuah kesimpulan bahwa syarat berhujjah dalam wakaf tunai sudah diangap sah, karena syarat maslahah haqiqi (Maslahah yang benar benar terwujud secara real dilapangan), maslahah ammah (Maslahah yang bersifat umum bukan hanya dinikmati oleh seseorang atau kelompok orang tertentu saja), maslahah mulaiman bi syar’i (Maslahah yang selaras dan tidak bertentangan dengan syari’at) sudah terpenuhi pada wakaf tunai. Sehinga status hukum wakaf tunai adalah halal. Apalagi persyaratan al habsu ma’a baqo aynihi (menahan barang dengan tidak menghilangkan dzatnya) juga tetap ada dalam wakaf tunai.Kata kunci: Eksistensi, Maslahah Mursalah, Wakaf Tunai.
CONTENT VALIDITY AND RELIABILITY ANALYSIS OF INTEGRATED ISLAMIC-SCIENCE TEST INSTRUMENT TO MEASURE THE STUDENT’S CRITICAL THINKING ABILITY
No full textThis research is aimed to asses the validity and reliability of Islamic-science integrated test instrument. The instrument was formed in multiple-choice test instrument which is regarded as appropriate to assist student critical thinking ability. The validity of the instrument and its reliability were assessed quantitively. While Aiken’s V was used for assessing content validity, and Alpa Cronbach was used for assessing content reliability. In terms of Item Response Theory, it was assessed through the test I Function information and Standard Error of Measurement (SEM). The result of developing Islamic-science integrated test instrument to measure critical thinking ability was formed in the form of closed-minded multiple choice that consisting of two test packages. The total test items on the instrument are 45 items consisting of 25 items with 5 shared items (anchor). Estimation of the validity test instrument obtained an index ranging from 0.75 to 1. According to classical test theory, the coefficient of reliability was 0.70 and according to the total function information and Standart Error of Measurement, the test instrument was suitable for rangeability from 1.75 to +3. Thus, the test instrument is proved reliable and valid. A total of seven teachers using the declared that the test instrument is appropriate to use in measuring learning outcomes, especially the critical thinking abilities of the student Penelitian ini bertujuan untuk menganalisis konten validitas dan reliabilitas dari intrumen tes terintegrasi agama dan sains. Konten validitas dan reliabilitas dianalisis secara kuantitatif. Pendekatan kuantitatif untuk konten validitas menggunakan Aiken’s V, sedangkan untuk konten reliabilitas menggunakan Alpha Cronbach dan secara teori respon butir menggunakan fungsi informasi dan kesalahan pengukuran. Hasil pengembangan berupa instrumen tes terintegrasi agama dan sains untuk mengukur kemampuan berpikir kritis berupa tes pilihan ganda beralasan tertutup yang terdiri atas dua paket tes. Total item tes pada instrumen sebanyak 45 item yang terdiri dari 25 item dengan 5 item bersama (anchor). Estimasi validitas instrumen tes menggunakan formula Aiken diperoleh rentang indeks antara 0,75 sampai 1. Estimasi reliabilitas tes menurut teori tes klasik ditunjukkan oleh koefisien Alpha Cronbach sebesar 0,70 dan menurut kurva total fungsi informasi dan SEM yang berdasar pada teori respon butir (IRT) instrumen tes cocok untuk rentang kemampuan -1,75 sampai +3. Dengan demikian instrumen tes terbukti valid dan reliabel. Sejumlah tujuh guru pengguna instrumen tes menyatakan bahwa instrumen tes layak digunakan dalam pembelajaran. Dengan demikian instrumen tes cocok dan layak digunakan untuk mengukur hasil pembelajaran khususnya pada kemampuan berpikir kritis peserta didik
ACCOMMODATING THE NATIONAL EDUCATION POLICY IN PONDOK PESANTREN DDI MANGKOSO: STUDY PERIOD OF 1989-2018
No full textAbstractThis research was aimed at analyzing the 1) existence of the Pondok Pesantren DDI Mangkoso as a traditional Islamic educational institution; 2) the dynamic policy of national education in the period of 1989-2018; 3) various national education policy accommodating by the Pondok Pesantren DDI Mangkoso; and 4) varied obstacles and experienced by the pesantren in accommodating national education policy and the solutions. The results of this research show that the Pondok Pesantren DDI Mangkoso is still kept existing as a traditional Islamic educational institution by preserving five roles: a place transforming classical Islamic sciences, Da’wah institution, Islamic tradition conservationists, Islamic scholar generating center, and community service and empowerment. The position change of pesantren in the national educational policy during 1989 – 2018 implicates dynamiclally to the Pondok Pesantren DDI Mangkoso. The accommodation forms of national education policy conducting by the Pondok Pesantren DDI Mangkoso are classical system, national education curriculum implementation, and standardizing the learning process and educators. Some obstacles facing in accommodating these forms are like culture and organizational structure wrestling, limited resource, and lack of community participation. This research has implications for the importance of the accumulation of cultural values, religious values, and modern values in pesantren so that it can compete amid the progress of educational institutions in general Penelitian ini bertujuan untuk menganalisis 1) eksistensi Pondok Pesantren DDI Mangkoso sebagai representasi lembaga pendidikan Islam tradisonal; 2) dinamika kebijakan pendidikan nasional kurun waktu 1989-2018; 3) ragam kebijakan pendidikan nasional yang diakomodasi oleh Pondok Pesantren DDI Mangkoso; dan 4) ragam hambatan Pondok Pesantren DDI Mangkoso dalam mengakomodasi kebijakan pendidikan nasional beserta solusinya. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan fenomenologi. Hasil penelitian menunjukkan bahwa Pondok Pesantren DDI Mangkoso tetap eksis sebagai lembaga pendidikan Islam tradisional meski melakukan pengembangan yang sifatnya modern dengan mempertahankan lima peran, yaitu: Tempat transmisi ilmu-ilmu Islam klasik, lembaga dakwah, pelestari tradisi Islam, pusat reproduksi ulama, serta tempat pengabdian dan pengembangan masyarakat. Perubahan posisi pesantren dalam kebijakan pendidikan nasional kurun waktu 1989-2018 berimplikasi terhadap kebijakan pendidikan Pondok Pesantren DDI Mangkoso yang dinamikanya dibagi ke dalam tiga tahap, yaitu: transformasi kelembagaan, pemaduan kurikulum, dan penerapan paradigma inklusif berbasis budaya. Berbagai hambatan dalam akomodasi tersebut adalah pergumulan kultur dan struktur organisasi, keterbatasan sumber daya, dan minimnya partisipasi masyarakat. Penelitian ini berimplikasi pada perlunya akumulasi nilai tradisional, nilai agama, dan nilai modern oleh pesantren agar mampu bersaing bahkan menjadi inspirasi di tengah kemajuan lembaga pendidikan pada umumnya