1,720,964 research outputs found
JOGOKARIYAN MOSQUE IN YOGYAKARTA: AS A LEGENDARY AND PHENOMENAL AGENT OF CHANGE
Full text linkA mosque is the Muslims’ primary place of worship. The term ‘mosque’ is derived from an Arabic word meaning a place for sujood (salah). However, verily, not only is a mosque merely the Muslims’ place for salah, but it may also be taken advantage of as a place for enhancing social and economic conditions of the neighboring residents regardless of their races, ethnic groups and religions. This is what Jogokariyan Mosque in Yogyakarta has exemplified. Located in Jogokariyan Kampong, Mantrijeron Sub-district, Yogyakarta City, the mosque started to be built on September 20th 1966, with the initial size of which measuring 15 by 9 meter and occupying 660 square meters of land. It was inaugurated in August 1967. When directly observing it for several days in July 2018, I noticed that this Jogokariyan Mosque had many facilities, distinctions, and uniqueness that most mosques did not have in general. For instance, very few or probably no mosques had inns with dozens of rooms with three-star-hotel facilities. The mosque’s management had applied three steps in enhancing Jogokariyan residents’ quality of life from mapping, giving services, to the society’s empowerment as the completion stage. To Muslims who had not made salah jamaah at the mosque, they were officially invited like that of a wedding invitation. In the society’s prosperity sector, the mosque’s management had renovated several needy families’ houses. With those many facilities, distinctions, and uniqueness, Masjid Jogokariyan had successfully played its role as an agent of change, so this mosque became legendary and phenomenal; therefore, in 2016 the Ministry Religious Affairs of the Republic of Indonesia bestowed it an award and made it a Pilot National Grand Mosque
ARABIC: WHY INDONESIANS HAVE TO LEARN IT?
Full text linkArabic has many virtues. The first virtue of Arabic is that it is part of Islam. Then, Arabic as one of the old languages in the world has an amazing history of civilization. Furthermore, Arabic is an international language that has been used as one of the official languages of the United Nations since 1973. Because of these advantages, Arabic is interesting to be studied and researched by non-Arabs including by Indonesians. Arabic is studied, in addition to the purpose or because of the factors of Islam, also because of the factors of world life, for the demands of work or profession and so forth. Arabic is also one of the three old languages in the world that still exists and is used in various fields of life. The close relationship between Indonesia and Arab countries, which numbered 22 countries, also encouraged Arabic to be studied by the Indonesian population. Arabic is a part of a language that is easily learned by anyone including Indonesian people. The teaching of Arabic as a foreign language is intended so that one can master this language from various aspects: listening, speaking, reading and writing. For Indonesians, the many similarities between the Indonesian and Arabic systems both at the level of phonology, morphology, syntax, and semantics will be enough to help them learn the language which includes Semito-Hamit field
ARK CEREMONY IN PARIAMAN: FROM RELIGIOUS RITUALS TO ENTERTAINMENT CULTURE
Full text linkIslam that came to the archipelago - especially to the Minangkabau - besides being brought by direct scholars from Arabia, was also brought and developed by Persian and Indian merchants. Indian soldiers from the Sipahi area were brought by the British to settle in Bengkulu, then some fled to Pariaman. These were the ones who taught the local people about Persian culture which included the Ark ceremony.The Ark ceremony is held annually on 1-10 Muharram (Hijri month, month in Islamic and Arab calendars) to commemorate the death of Husayn ibn Ali. Ark is a tomb made from wood, bamboo, rattan, cloth, and colorful paper as a representation of the coffin of the grandson of Prophet Muhammad SAW who died in the battle in Karbala (Iraq) in 680/61 Hijri. The Ark Procession in Pariaman was first held in 1831. The Ark was prepared for ten days, and at the peak of the Ark event was paraded around Kota Pariaman while the bearers and spectators chanted "Hoyak Husen" (Live Husayn!) And at the peak of the event on the 10th of Muharram the evening before the Maghrib Tabut was marched to the sea of Gandoriah beach. At first, the Ark ceremony was very loaded with religious values. But now, the religious values have already faded, what stands out is the culture of entertainment. The transformation of the Ark ceremony as a religious ritual activity that was once full of religious values, became an entertainment culture caused by two factors. The first is the internal factor, namely the desire of the supporters of the Ark to make changes in the Ark procession, the second is internal factors originating from outside the supporters of the Ark in this case religious groups and also including the local government itself
JOGOKARIYAN MOSQUE IN YOGYAKARTA: AS A LEGENDARY AND PHENOMENAL AGENT OF CHANGE
Full text linkA mosque is the Muslims’ primary place of worship. The term ‘mosque’ is derived from an Arabic word meaning a place for sujood (salah). However, verily, not only is a mosque merely the Muslims’ place for salah, but it may also be taken advantage of as a place for enhancing social and economic conditions of the neighboring residents regardless of their races, ethnic groups and religions. This is what Jogokariyan Mosque in Yogyakarta has exemplified. Located in Jogokariyan Kampong, Mantrijeron Sub-district, Yogyakarta City, the mosque started to be built on September 20th 1966, with the initial size of which measuring 15 by 9 meter and occupying 660 square meters of land. It was inaugurated in August 1967. When directly observing it for several days in July 2018, I noticed that this Jogokariyan Mosque had many facilities, distinctions, and uniqueness that most mosques did not have in general. For instance, very few or probably no mosques had inns with dozens of rooms with three-star-hotel facilities. The mosque’s management had applied three steps in enhancing Jogokariyan residents’ quality of life from mapping, giving services, to the society’s empowerment as the completion stage. To Muslims who had not made salah jamaah at the mosque, they were officially invited like that of a wedding invitation. In the society’s prosperity sector, the mosque’s management had renovated several needy families’ houses. With those many facilities, distinctions, and uniqueness, Masjid Jogokariyan had successfully played its role as an agent of change, so this mosque became legendary and phenomenal; therefore, in 2016 the Ministry Religious Affairs of the Republic of Indonesia bestowed it an award and made it a Pilot National Grand Mosque
ARABIC: WHY INDONESIANS HAVE TO LEARN IT?
Full text linkArabic has many virtues. The first virtue of Arabic is that it is part of Islam. Then, Arabic as one of the old languages in the world has an amazing history of civilization. Furthermore, Arabic is an international language that has been used as one of the official languages of the United Nations since 1973. Because of these advantages, Arabic is interesting to be studied and researched by non-Arabs including by Indonesians. Arabic is studied, in addition to the purpose or because of the factors of Islam, also because of the factors of world life, for the demands of work or profession and so forth. Arabic is also one of the three old languages in the world that still exists and is used in various fields of life. The close relationship between Indonesia and Arab countries, which numbered 22 countries, also encouraged Arabic to be studied by the Indonesian population. Arabic is a part of a language that is easily learned by anyone including Indonesian people. The teaching of Arabic as a foreign language is intended so that one can master this language from various aspects: listening, speaking, reading and writing. For Indonesians, the many similarities between the Indonesian and Arabic systems both at the level of phonology, morphology, syntax, and semantics will be enough to help them learn the language which includes Semito-Hamit field
FACTORS AFFECTING NON-MUSLIM STUDENTS OF FACULTY OF HUMANITIES OF UNIVERSITAS INDONESIA TOWARDS ARABIC
Full text linkArabic is a foreign language commonly spoken by many people all over the world; moreover, internationally, it plays such a strategic role. Nevertheless, Indonesian non-Muslims have a relatively low interest in Arabic. We can observe it from the relatively low number of non-Muslims who major in Arabic literature in various universities all over Indonesia. Therefore, this is such an interesting phenomenon to be studied. We think that this phenomenon takes place due to their inappropriate or incorrect perceptions towards Arabic. This study is aimed at identifying various factors affecting the perception of non-Muslim students of Faculty of Humanities of Universitas Indonesia (FIB-UI) in the Class of 2020 towards Arabic. This study employs a quantitative method with a descriptive approach. The participants in this study are non-Muslim students of Faculty of Cultural Sciences of Universitas Indonesia (FIB-UI) in the Class of 2020 with the samples amounting to 53 persons. To process the data of the study, we employ an exploratory factor analysis method. Based on the results of the study, it is found out that there are 5 factors affecting their perceptions such as the introduction factor, the Arabic characteristic factor, the assessment/assumption factor, the language-as-a-religious-identity factor, and the stereotypes-of-the-Muslims factor
REPRESENTASI NILAI MORAL KEMANUSIAAN DALAM IKLAN RAMADHAN - MONTH OF MERCY – ALMARA’I EMOTIONAL COMMERCIAL 2015: SEBUAH ANALISIS SEMIOTIKA
Full text linkTulisan ini bertujuan untuk meneliti tentang representasi nilai moral kemanusiaan yang terkandung dalam iklan Ramadhan - Month of Mercy – Almara’i Emotional Commercial yang dirilis pada 29 Juni 2015 lalu. Almara’i adalah salah satu perusahaan makanan dan minuman terbesar di Arab Saudi yang berdiri tahun 1977 mengiklankan produk-produknya, di antaranya melalui situs YouTube. Iklan yang sudah ditonton oleh lebih dari 70 ribu kali ini berisi nilai-nilai moral kemanusiaan baik yang tersurat maunpun yang tersirat. Melalui iklan ini, penulis akan menganalisis nilai-nilai moral kemanusiaan yang direpresentasikan melalui beberapa adegan dan cuplikan yang ditampilkan dalam iklan ini dengan pendekatan Semiotika beserta makna-makna denotasi dan konotasinya. Penulis menggunakan metode deskriptif-kualitatif berdasarkan teori Semiotika dari Roland Barthes (2017). Hasil dari penelitian ini menunjukkan bahwa teori Semiotika tergambar dalam penyampaian pesan dan tujuan dalam iklan ini. Adapun nilai moral kemanusiaan yang tampak pada iklan ini adalah (1) kepedulian sosial terhadap sesama, (2) tolong menolong dalam berbagai situasi, (3) menempatkan kepentingan orang lain di atas kepentingan pribadi, (4) berbagi kepada yang membutuhkan, dan (5) kepekaan sosial tanpa memandang latar belakang
PENGARUH PEMIKIRAN MUHAMMAD BIN ABDUL WAHHAB TERHADAP KAUM PADERI DI MINANGKABAU
Full text linkPenelitian ini bertujuan untuk mengkaji keterkaitan antara pemikiran Muhammad bin Abdul Wahhab dari Arab Saudi dengan kaum Paderi di Minangkabau. Pemikiran sang tokoh ini, akhirnya disebut dengan pemikiran Wahabi yang diterapkan kaum Paderi, terlihat dalam upaya kaum Paderi membasmi pemahaman TBC (tahayul, bid’ah dan churafat); usaha mengakhiri perang Paderi; serta dampak positif dari peristiwa tersebut terhadap masyarakat Minangkabau berdasarkan analisis teori kebudayaan C.A.Van Peursen. Metodologi yang dipakai dalam penelitian ini adalah metode penelitian kualitatif deskriptif yang menggabungkan antara teori penelitian sejarah dan teori penelitian kebudayaan. Peneliti mengumpulkan data, menganalisis data, melakukan interpretasi data, dan mengakhirinya dengan kesimpulan.. Dalam penelitian ini ditemukan bahwa adanya keterkaitan yang kuat antara gerakan kaum Paderi dengan pemikiran Wahabi, di antaranya adalah pemikiran Wahabi telah berhasil menghilangkan secara signikan paham TBC (tahayul, bid’ah dan churafat) yang sebelumnya telah merasuk ke dalam pemahaman keislaman masyarakat Minangkabau; terjadinya perdamaian antara kaum Paderi dan kaum Adat dengan menghasilkan konsensus ABS-SBK (Adat Basandi Syarak, Syarak Basandi Kitabullah) yang menjadi filosofi hidup masyarakat Minangkabau sampai saat ini. Kemudian, berdasarkan teori kebudayaan C.A Van Peursen (1988), gerakan Paderi yang dilhami oleh pemikiran Wahabi secara bertahap berhasil mengubah kebudayaan masyarakat Minangkabau dari tingkat mitis kepada tingkat kebudayaan ontologis, hingga masyarakat Minangkabau mengenal ungkapan, “Alam Takambang Jadikan Guru.
SEMANGKA SEBAGAI SIMBOL PERJUANGAN RAKYAT PALESTINA
No full textThis study aims to analyze how the watermelon is used, interpreted, and disseminated as a symbol of resistance and a form of expression of solidarity with the Palestinian struggle on social media. The research employs a descriptive qualitative approach through various literature sources. It draws upon Roland Barthes’ (1977) theory of signs and meaning to examine the symbolic use of the watermelon in this context. The findings reveal that the watermelon, whose internal colors resemble those of the Palestinian flag—green (rind) symbolizing resilience, white (inner rind) symbolizing sincerity, red (flesh) symbolizing courage, and black (seeds) symbolizing the emerging younger generation—has evolved into a powerful emblem of solidarity and resistance against Israeli oppression of the Palestinian people. The popularity of the watermelon as a symbol has grown significantly since the escalation of the Israel–Palestine conflict on October 7, 2023, up to the time this study was conducted. It has appeared in a variety of visual content formats, including emojis and TikTok filters, thereby broadening its symbolic reach and amplifying its impact on the global solidarity movement
STREET ART IN CAIRO AS A MEANS OF POLITICAL RESISTANCE EMPLOYED TO RESIST EGYPT’S MILITARY GOVERNMENT (2011-2012)
Full text linkThis article discussed street art in Cairo after the Arab Spring ( العربي الربيع( . Revolution took place on Januari 25. 2011 when Egypt was led by the Supreme Council of the Armed Forces (SCAF). This paper was aimed at elaborating how street art in Cairo served as a means of political resistance employed to resist SCAF military government. This study employed a descriptive-qualitative method, Jenkins’s (2009) participatory culture theory and Peteet’s (1996) art as a means of political resistance. This study found out that, in general, street art or graffiti in Cairo during SCAF military government era emerged in the forms of stencil and mural works. In that era, street art served as a means of political resistance employed for various purposes such as criticizing the regime, telling stories of what was going on, depicting violence and murders committed by the security forces, commemorating martyrs of the revolution and telling stories of struggle, oppression and sexual harassment towards Egyptian women, Street art offered opportunities to the community to participate there so as to express their aspirations and make Cairo’s streets and walls public space for ‘a participatory culture’. Graffiti or street art found in Cairo served as a means of political resistance. Most of the murals on the walls depicted chaotic situations of that era, commemorated events and martyrs of the revolution, and commented on the social and political situations sharply
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