155 research outputs found
Upaya Kepala Sekolah dalam memberdayakan Perpustakaan di SD K. Abdullah Ubaid III Surabaya
No full textPenelitian ini dilakukan untuk mengetahui upaya kepala sekolah dalam memberdayakan perpustakaan di SD K. Abdullah Ubaid III Surabaya. Sebagaimana diketahui, kepala sekolah merupakan pimpinan organisasi sekolah. Selaku pemimpin, kepala sekolah mempunyai tugas dan tanggung jawab yang besar dalam meningkatkan mutu pendidikan. Salah satu tugas kepala sekolah yang berhubungan dengan peningkatan mutu pendidikan adalah pemberdayaan perpustakaan. Dengan adanya pemberdayaan perpustakaan diharapkan para siswa, guru dan staf sekolah dapat memanfaatkan perpustakaan sebagaimana mestinya karena pada kenyataannya keberadaan perpustakaan sekolah belum berfungsi secara optimal. Adapun rumusan masalah dalam penelitian ini adalah 1.) Bagaimana fungsi dan peran kepala SD K. Abdullah Ubaid III Surabaya? 2.) Bagaimana pengelolaan perpustakaan di SD K. Abdullah Ubaid III Surabaya? 3.) Bagaimana upaya kepala sekolah dalam memberdayakan perpustakaan di SD K. Abdullah Ubaid III Surabaya? Penelitian ini adalah tergolong penelitian populasi untulc memperoleh data penelitian dipergunakan tiga tehnik pengumpulan data, yaitu wawancara., observasi, dan dokumentasi. Tehnik tersebut digunakan sesuai dengan sifat data yang dicari. Untulc menganalisis data penelitian digunakan tehnik analisis deskriptif kualitatif dan SWOT. Dari hasil penelitian diketahui, bahwa peran dan fungsi kepala SD K. Abdullah Ubaid III Surabaya sudah bisa berjalan dengan baik sesuai dengan peran dan tanggungjawabnya sebagai kepala sekolah. Dan pengelolaan perpustakaan di SD K. Abdullah Ubaid III Surabaya mulai dari pengelolaan koleksinya hingga pelayanan pegawai perpustakaannya juga dapat dibilang cukup baik. Dalam memberdayakan perpustakaan kepala SD K. Abdullah Ubaid III Surabaya telah dengan maksimal mengupayakan pemberdayaan perpustakaan di lembaga yang dipimpinnya. Pemberdayaan tersebut diarahkan melalui kebijakan struktur organisasi perpustakaan yang bagus dan jelas, penataan kondisi ruang perpustakaan, menambah pengadaan buku pelajaran dan non pelajaran, mensosialisasikan kepada para siswa agar wajib memiliki kartu tanda anggota (KTA) perpustakaan. Dengan demikian dapat dikatakan semua komponen organisasi perpustakaan digunakan kepala sekolah untuk program pemberdayaan perpustakaan. Adapun faktor penunjang dalam mengupayakan pemberdayaan perpustakaan adalah kondisi lembaga yang cukup siap dan motivasi serta dedikasi pegawai perpustakaan dan guru yang cukup tinggi. Dan faktor penghambat usaha kepala sekolah dalam memberdayakan perpustakaan adalah adanya SDM guru dan pegawai perpustakaan yang masih memerlukan pembinaan secara mendasar tentang perpustakaan, dan tidak adanya jaringan kerja sama dengan instansi atau lembaga penyokong dana
"Transitions" as an archaeological concept. Interpreting the final Ubaid - Late Chalcolithic transition in the northern periphery of Mesopotamia.
No full textThe paper deals with the problem of defining and recognising the real transitions between two ‘periods’ (chronological entities we identify on the basis of homogeneous assemblages of materials), before addressing a specific analysis of the Final Ubaid-Late Chalcolithic transition. In the first part the author discusses the problem from a theoretical and methodological point of view, revisiting the use of the term and concept of ‘transition’, its meaning and ambiguities and the difficulties implicit in the analytical procedure of dividing the unfolding of history into “phases” and “periods”. She stresses that our needs for classification and ordering sometimes bring to compose gradual and progressive changes between two periods into a new phase, made of those elements that are not evident parts of either one period or another. The paper also try to stress the distinction between real transitions, which do exist and are the result of the process of change from one well defined and coherent universe (a period) to another, and those obscure and nuanced periods in the archaeological record which are simply the reflection of the lack of information. In the second part of the paper, the author tries to apply the previous discussion to the case of the Late Chalcolithic 1 and 2 in Upper Mesopotamia and Eastern Anatolia and to the problem of the so-called transition from the Ubaid period
Orta Torosların Kuzey Sınırında Orta-Geç Kalkolitik Geçiş Süreci: Ubaid-İlişkili (?) Etkiler
No full text2017 yılında başlanılan Niğde İli Dağlık Alan Yüzey Araştırması’nın 2018-2019 yılları çalışmalarında Orta Toroslar’ın Bor Ovası’na ulaşan kuzey etekleri araştırılmıştır. Bu alanda yapılan incelemelerde projenin öncelikli amaçları arasında yer alan Kalkolitik ve İlk Tunç Çağı’na ilişkin önemli bulgular elde edilmiştir. Bunlardan en dikkat çekeni Orta Anadolu’nun geleneksel ince ve açkılı mal gruplarından farklılık gösteren ve literatürde Coba Kasesi olarak adlandırılan, çanak-çömlekte ilk kez seri üretime işaret eden kaba, açık renkli ve tarazlı/scraped yüzeye sahip kaseler ile Saman Yüzlü Sıkma Boyunlu Çömleklerin tespit edilmesidir. Benzer buluntular Ubaid yayılımı ile ilişkili olarak daha çok Kuzey Mezopotamya, Doğu Anadolu ve Kuzey Suriye yerleşmelerinde, üç kısımlı/bölümlü (tripartite) yapılar, labret’ler, token’lar, mühür ve mühür baskıları ile birlikte değişen sosyo-ekonomik ve politik örgütlenmenin işaretleri olarak Geç Ubaid evresinden itibaren görülmektedir. Orta Anadolu’nun güneyinde, giderek artan sayıda arkeolojik alanda tespit edilen Ubaid-ilişkili (?) buluntular, Orta Anadolu’nun yanı sıra Yakın Doğu Kalkolitiğine ilişkin mevcut değerlendirme ve yorumları büyük oranda değiştirecek/geliştirecek niteliktedir. Bu çalışmada, Orta Anadolu’nun Geç Kalkolitiğe geçiş sürecine ilişkin, Orta Torosların kuzey sınırından elde edilen yeni bulgular paylaşılacak ve bu bulguların Yakın Doğu Kalkolitiği için ne anlama geldiği tartışılacaktır
Keterlibatan Al-Mukhtar bin Abi Ubaid ats-Tsaqafi Terhadap Perkembangan Dark Age of Islam di Dinasti Umayyah dan Ajaran Agama Islam Syiah
No full textDinasti Umayyah dianggap sebagai masa Dark Age of Islam oleh para sejarawan. Hal ini disebabkan oleh pertumpahan darah yang dilakukan oleh sesama umat Islam, seperti: (1) tragedi Karbala; (2) penjarahan Kota Madinah, serta; (3) melindungi Ka'bah dari pengepungan pasukan Umayyah yang mengakibatkan terbakarnya Ka'bah. Oleh karena itu, pada masa ini banyak tokoh yang mengklaim dirinya sebagai khalifah di Jazirah Arab untuk mengatasi konflik tersebut, salah satunya ialah Al-Mukhtar bin Abi Ubaid ats-Tsaqafi. Penelitian ini bertujuan untuk mengetahui peran Al-Mukhtar bin Abi Ubaid ats-Tsaqafi pada masa Dinasti Umayyah yang dianggap sebagai Dark Age of Islam. Penelitian ini mengaplikasikan metode sejarah dengan pendekatan kualitatif. Keterlibatan Al-Mukhtar bin Abi Ubaid ats-Tsaqafi dapat dibuktikan melalui peristiwa seperti: (1) Pengepungan Makkah yang dilakukan Dinasti Umayyah tahun 683 M; (2) Pemberontakan Kufah tahun 685 M; (3) Pertempuran Khazir tahun 686 M; (4) Pertempuran Harura dan Madhar tahun 687 M; dan lain sebagainya. Pada masa Dark Age of Islam ini, wilayah Jazirah Arab terbagi menjadi tiga kekuatan besar, yaitu Dinasti Umayyah (Suriah dan Mesir), Abdullah ibn al-Zubayr (Hijaz), dan Al-Mukhtar bin Abi Ubaid ats-Tsaqafi (Kufah). Pada akhirnya, kekuasaan Al-Mukhtar bin Abi Ubaid ats-Tsaqafi dikalahkan oleh Abdullah ibn al-Zubayr dan meninggalkan pengaruh terhadap ajaran Agama Islam Syiah, seperti: (1) konsep Bada', (2) doktrin Ghayba, dan (3) doktrin Raja'a
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond
No full textThe time period between the end of the Ubaid and the beginning of the Uruk expansion is one of the least known, yet most important eras in the ancient history of the Middle East. This era, which is often referred to as the "Post-Ubaid" period, is marked by major structural changes such as the rise of social hierarchies, technological innovations and economic reorganisation that eventually led to the emergence of proto-states and cities. Through the analysis of recently and less recently excavated sites in the Caucasus and Anatolia that bear strong links with the "Post-Ubaid" settlements of Syro-Mesopotamia, the author questions the significance of this era, which roughly extends between 4500 and 3800 BC. More than a "Mesopotamian" episode, she argues, the Post-Ubaid horizon is characterized by multi-directional, structural dynamics anchored both in the north (Anatolia and the Caucasus) and in the south (Syro-Mesopotamia ). For this reason, its significance should be claimed through a change in analytical paradigms, focussing on the interactions between the Lowlands and the Highlands, with a reassessment of the available data from a non-Mesopotamian perspective.La période correspondant à la fin de l'Obeid et au début de l'expansion urukéenne est l'une des moins connues de l'histoire ancienne du Moyen-Orient. Cette période fondamentale, souvent qualifiée de "Post-Obeid" , est pourtant marquée par des changements structurels majeurs : développement des hiérarchies sociales, innovations techniques et réorganisation économique. Ces changements ont, à terme, débouché sur l'émergence d'entités proto-étatiques et urbaines. A travers l'analyse de sites caucasiens ou anatoliens, récemment ou moins récemment fouillés, témoignant d'une proximité culturelle avec les établissements "Post-Obeid" de Syro-Mésopotamie, l'auteure remet en cause l'interprétation de cette période qui s'étend grossièrement entre 4500 et 3800 av. n.è. Plus qu'un épisode "mésopotamien", l'horizon " Post-Obeid " se caractérise selon elle par des dynamiques structurelles ancrées à la fois au Nord (l'Anatolie et le Caucase) et au Sud (la Syro-Mésopotamie). C'est pourquoi cette période doit être abordée à travers de nouveaux paradigmes centrés sur les interactions entre Basses Terres et Hautes Terres, et par un examen critique des données rompant avec une perspective analytique strictement mésopotamienne.Marro Catherine. Is there a Post-Ubaid culture ? Reflections on the transition from the Ubaid to the Uruk periods along the Fertile Crescent and beyond. In: After the Ubaid. Interpreting change from the Caucasus to Mesopotamia at the dawn of urban civilization (4500-3500 BC). Papers from The Post-Ubaid Horizon in the Fertile Crescent and Beyond. International Workshop held at Fosseuse, 29th June-1st July 2009. Istanbul : Institut Français d'Études Anatoliennes-Georges Dumézil, 2012. pp. 13-38. (Varia Anatolica, 27
Translation and analysis of Akhlaq al-Ashraf by Ubaid-e Zakani
No full textPoets and writers are influenced by the society and the conditions of the era they live in. In this respect, information on the political, social, cultural and economic structures of the period from which literary works are written can be obtained. In addition, data on the author's biography can be obtained by literary outputs. Eulogy poetry in the fourteenth century which 'Ubaid Zakani lived gradually disappeared. In this period, although the Islamic geography was in turbulence in many ways due to the Mongol invasion, important names grew in the field of literature. One of these names was 'Ubaid Zakani. The subject of this study is the translation and analysis of 'Ubaid Zakani's Akhlaq al-Ashraf. who lived during the Mongol invasion in the 14th century. In the introduction, a brief look at Iranian literature and the literary genres of the Mongols era. In the second part, the literary personality of the author and his works are explained. In the third chapter Akhlaq al-Ashraf is examined in terms of style and structure and the translation of the work into Turkish is given in seven chapters. We are glad to translate this book into Turkish for first time. Although Nizam al-Din 'Ubaid Zakani, who produced sharp satirical poems and prose works in Iranian literature, is considered as one of the most remarkable poets and social critics of Iranian literature, it can be said that his works have not received enough attention in the past. 'Ubaid Zâkânî, who produced sharp satirical poems and prose works in Iranian literature, did this in a heavy and vulgar manner while resisting hypocrisy and superstition in his literary works. One of the works which he used in the most vulgar way is his booklet called Akhlaq al-Ashraf. In this work, he tried to explain who are the real moral owners and their qualifications in seven chapters.Şairler ve yazarlar edebî eserlerini oluşturma süreçlerinde mensubu oldukları ve içerisinde bulundukları toplumdan ve yaşadıkları devrin şartlarından etkilenirler. Bu açıdan edebî eserlerin bir çoğundan yazıldığı devrin siyasi, toplum, kültür ve ekonomik yapıları hususunda veriler elde edilebilir. Bunun yanı sıra eser sahibinin biyografisi hakkında da veriler alınabilir. 'Ubeyd-i Zâkânî'nin yaşadığı ondördüncü yüzyıl, saray şairliğinin yavaş yavaş ortadan kalktığı bir dönemdir. Bu dönemde İslam coğrafyası Moğol istilası nedeniyle bir çok yönden çalkantılar içinde olmasına rağmen edebiyat alanında önemli isimler yetişmiştir. Bu isimlerden biri de 'Ubeyd-i Zâkânî'dir. Bu çalışmanın konusu XIV. yüzyılda Moğol işgali döneminde yaşamış 'Ubeyd-i Zâkânî olarak tanınan Mevlânâ Nizameddîn 'Ubeydullah'ın Âḫlâḳu'l-Eşrâf adlı eserinin çeviri ve incelemesidir. Girişte Moğollar devrindeki İran edebiyatına ve devrin edebî türlerine kısa bir bakış atılmış, birinci bölümde müellifin hayatı edebî kişiliği ve eserleri anlatılmıştır. İkinci bölümde Âḫlâḳu'l-Eşrâf adlı eser üslup ve yapısı bakımından incelenmiştir. Üçüncü bölümde ise yedi bölüm halindeki eserin Türkçe'ye çevirisi verilmiştir. İran edebiyatında keskin hiciv şiirler ve mensur eserler üretmiş olan Hâce Nizâmüddîn Necmüddîn 'Ubeydullâh-i Zâkânî-yi Ḳazvînî, İran edebiyatının en dikkat çekici şair ve sosyal eleştirmenlerinden biri olarak kabul edilse de araştırmacıların ona övgülerine bakıldığında eserlerinin geçmişte yeterli ilgi görmediği söylenebilir. 'Ubeyd-i Zâkânî, çevirisini yaptığımız eserinde riya, iki yüzlülük ve hurafelere karşı koyarken bunu ağır ve galiz bir üslupla yapmıştır. Bu üslubu en keskin şekilde 95 kullandığı eserlerinden biri de incelediğimiz ve tercümesini yaptığımız Âḫlâḳu'l-Eşrâf adlı risalesidir. Eserinde gerçek ahlâk sahiplerinin kimler olduğunu ve taşıdıkları vasıfları yedi bölüme ayırarak anlatmıştır
KEMITRAAN NAZHIR DENGAN BANK SYARIAH DALAM MENGEMBANGKAN WAKAF UANG : STUDI PERBANDINGAN DI INDONESIA, BANGLADESH DAN YORDANIA
No full textIslamic bank as a fnancial institution that manages the already famous and no doubt its existence. Another case when the Islamic bank is associated with the endowment money. Not many people know, and still sparked many questions. This article intends to describe the institutional instrument cash waqf in Islamic banks. In some countries, in developing the waqf money, Nazhir not only work alone. But, he involves the Islamic bank as a strategic partner in the management of waqf money. This is the difference with cash waqf endowments of land, because the money including the type of property that is moving and more easily lost. In fact, the main task is to manage the property Nazhir endowments to be productive, not spend. Therefore, in order waqf money is not slim down, then took Nazhir Islamic bank as a partner in its management. This step has been done in several countries: among them are Indonesia, Bangladesh and Jordan. Difference model of partnership between Nazhir waqf money with Islamic banks in the three countries is what is described in this articl
Kemitraan Nazhir dengan Bank Syariah dalam mengembangkan waqaf uang : studi kasus di Indonesia, Bangladesh dan Yordania (Al-Awqaf vol. 7 No. 1, Januari 2014)
No full textPembelajaran Bahasa Arab Berbasis Leaner Centered di Pondok Pesantren Bayt Al Hikmah Pasuruan
No full textMateri pembelajaran ini dikembangkan sebagai respons terhadap kebutuhan peningkatan efektivitas pengajaran Bahasa Arab di Pondok Pesantren Bayt Al-Hikmah Pasuruan. Pendekatan yang diusung adalah berpusat pada peserta didik (learner-centered), bertujuan untuk mentransformasi suasana kelas dari dominasi guru menjadi lingkungan belajar yang aktif, otonom, dan relevan bagi santri.
Materi ini berfokus pada integrasi empat kemahiran berbahasa (maharah) melalui kegiatan-kegiatan yang autentik dan bermakna. Metode yang digunakan menekankan pada Pembelajaran Berbasis Tugas (Task-Based Learning) dan diskusi interaktif, yang mendorong santri untuk menggunakan Bahasa Arab secara nyata sebagai alat komunikasi. Peran guru dimaksimalkan sebagai fasilitator dan motivator, bukan sebagai penyampai informasi tunggal.
Secara spesifik, modul ini dirancang untuk: (1) Meningkatkan motivasi intrinsik santri dengan memberi mereka pilihan dan tanggung jawab dalam belajar; (2) Mengembangkan kompetensi komunikatif lisan (maharah kalam) secara signifikan; dan (3) Menciptakan lingkungan berbahasa yang suportif. Implementasi modul ini diharapkan mampu menghasilkan lulusan yang tidak hanya menguasai tata bahasa, tetapi juga fasih dan percaya diri dalam berinteraksi menggunakan Bahasa Arab di kehidupan sehari-hari dan keilmua
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