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TRANSFORMASI MADRASAH DALAM SISTEM PENDIDIKAN NASIONAL
No full textUndang-undang No.2 Tahun 1989 tentang Sistem Pen-didikan Nasional mengamanatkan madrasah ditransformasi dari lembaga pendidikan agama menjadi sekolah yang berciri agama Islam. Pada status yang baru madrasah harus bekerja keras memenuhi tuntutan stakeholders. Penelitian tentang transformasi Madrasah Aliyah (MA) ini menggunakan pendekatan kualitatif. Hasil penelitian adalah ada enam masalah yang diidentifikasi yaitu (1) kapasitas manajemen, (2) kurikulum, (3) keterbatasan SDM, (4) orientasi akademik, (5) ujian nasional, (6) otonomi daerah. Secara kelembagaan, MA ada tiga tipe, yaitu MA Plus, MA Salf Tafaqqubfiddin, dan MA dengan pembelajaran ke-agamaan lebih banyak. Ada tiga model yang diaplikasikan yaitu institusional sebagai model utama, model sain terintegrasi, dan model manajemen terpadu. Penerapan model tersebut perlu memperhatikan kesesuaian karakter, konteks, dan setting MA.Kata kunci: transformasi, madrasah, pendidikan Islam, tipologi model ______________________________________________________________TRANSFORMATION OF MADRASAH IN NATIONAL EDUCATION SYSTEM Abstract According to 1989 Education System Act No. 2, and 1990 Government Regulation No. 28, Madrassas as edu-cational institutions have transform from educational religion to "Schools Characterized by the Islamic teachings". With this new status, the madrassas entered into a new phase of struggle, from their legal status into meeting the needs and the expectations of their stakeholders. In case of implementation of its transformation, the result of this qualitative – phenol-menology approach, there were identified six problems of MA: (1) management capacity, (2) curriculum, (3) limited human resources, (4) academic orientation and science dichotomy (5) national examination, and (6) local government autonomy. Institutionally there are three major types of MA: (1) MA plus, (2) MA Salaf – Tafaqquh fiddin, (3) MA enriched with religious teachings. Based on the problems identified and the types of MA put into consideration, three models are offered as the results of social action study, i.e. (1) institutional model – streaming model, (2) integrated science model, and (3) integrated management model. The result of this study is methodologically idiographic, and the compatibility of these models depend upon the appropriateness of the characters, context and setting of an MA.Keywords: transformation, madrasah, Islamic education, tipology, mode
TRANSFORMASI MADRASAH DALAM SISTEM PENDIDIKAN NASIONAL
No full textUndang-undang No.2 Tahun 1989 tentang Sistem Pen-didikan Nasional mengamanatkan madrasah ditransformasi dari lembaga pendidikan agama menjadi sekolah yang berciri agama Islam. Pada status yang baru madrasah harus bekerja keras memenuhi tuntutan stakeholders. Penelitian tentang transformasi Madrasah Aliyah (MA) ini menggunakan pendekatan kualitatif. Hasil penelitian adalah ada enam masalah yang diidentifikasi yaitu (1) kapasitas manajemen, (2) kurikulum, (3) keterbatasan SDM, (4) orientasi akademik, (5) ujian nasional, (6) otonomi daerah. Secara kelembagaan, MA ada tiga tipe, yaitu MA Plus, MA Salf Tafaqqubfiddin, dan MA dengan pembelajaran ke-agamaan lebih banyak. Ada tiga model yang diaplikasikan yaitu institusional sebagai model utama, model sain terintegrasi, dan model manajemen terpadu. Penerapan model tersebut perlu memperhatikan kesesuaian karakter, konteks, dan setting MA.
Kata kunci: transformasi, madrasah, pendidikan Islam, tipologi model
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TRANSFORMATION OF MADRASAH IN NATIONAL EDUCATION SYSTEM
Abstract According to 1989 Education System Act No. 2, and 1990 Government Regulation No. 28, Madrassas as edu-cational institutions have transform from educational religion to “Schools Characterized by the Islamic teachings”. With this new status, the madrassas entered into a new phase of struggle, from their legal status into meeting the needs and the expectations of their stakeholders. In case of implementation of its transformation, the result of this qualitative – phenol-menology approach, there were identified six problems of MA: (1) management capacity, (2) curriculum, (3) limited human resources, (4) academic orientation and science dichotomy (5) national examination, and (6) local government autonomy. Institutionally there are three major types of MA: (1) MA plus, (2) MA Salaf – Tafaqquh fiddin, (3) MA enriched with religious teachings. Based on the problems identified and the types of MA put into consideration, three models are offered as the results of social action study, i.e. (1) institutional model – streaming model, (2) integrated science model, and (3) integrated management model. The result of this study is methodologically idiographic, and the compatibility of these models depend upon the appropriateness of the characters, context and setting of an MA.
Keywords: transformation, madrasah, Islamic education, tipology, mode
MADRASAH EDUCATION SYSTEM PROTOTYPE OF CHARACTER EDUCATION MODEL (Case Study at MTs and MA Assalam Kudus 2018)
Get PDFThe issue of character education in Indonesia needs to be handled professionally from effective planning, implementation and supervision. This case study using qualitative approach with the phenomenology inductive to find a model of character education in MTs and MA NU Assalam. The technique of collecting data is done by interviews, observation and documentation. Data is analyzed through stages data collection, data reduction, data display and conclusion. The results of this study indicate that: (1) the concept of character education in Assalam MTs and MA NU is based on environmental integration by developing academic religious characters namely religious, sincerity, exemplary, and loving the goodness of honesty, discipline, responsibility, communicative, and self control ( 2) System character education planning is based on a systemic-integrative model. The system is implemented in a way formation of a conducive environment (bi'ah), habitualization (habituation), personification, a model of a person's kyai (role model) behavior, integration of extracurricular and intra-curricular activities and programs. The surveillance system uses internal control management through system orderly and book attitude , and external through home visit . Based on the results of this study, it is a concept in the form of a character education model based on environmental integration, Role Model, personification, and habitualization
The Implementation of Salih-Akram Character Education at Matholiul Falah Islamic Boarding School of Pati
No full textThis study aims to provide a description of character education implemented at Madrasah Mathali'ul Falah (Islamic school) Pati – Central Java. It focuses on how salih-akram character education is applied. A phenomenological-descriptive approach was employed in this qualitative study. The data were gathered by means of observation techniques, interviews, and document studies relevant to the research theme and focus. The findings revealed that MA Mathali'ul Falah is categorized as a Madrasah Mu'adalah or a Salafi madrasa which is academically focused on tafaquh fi al-din with a management model type of pesantren-based madrasa. The salih-akram vision is embodied in the Nine Basic Values of Salih-Akram (NSDA) as a character model, which is substantively similar to the universal values regarding good character and citizenship. Successful education and character building of salih-akram at MA Mathali'ul Falah are accomplished as it is applied with a holistically integrated education model in the form of Islamic boarding school-based madrasa. Education does not only refer to formal curriculum (subject-matters), but also to hidden one (habituation and modeling)
The Muslim Millennial family typology: the role of Muslim family circumflex model to avoid parents’ violent behavior against children in Indonesia
Get PDFThe shifting phenomena of a Muslim family function in the millennial era, in sociological perspective, require an effort of adjustment in the patterns of family behavior interactions. The role of family leader as the main breadwinner is not the only principle because a stay at home dad is one of alternatives for Indonesian couples to foster their family. Circumflex model on marital and family pattern system, according to Olson, is specifically designed for planning treatment and effective results on marital and family therapy. A healthy Muslim family will function properly including diminishing parents’ violent behavior against their children. This study explores the Muslim family typology in the millennial era based on Circumflex model in the dimensions of cohesion,adaptability, and communication, and respectively it encloses the roles of each type in reducing parents’ violent behavior against their children. This article occupies qualitative method and education psychological approach. Based on the interview and observation as the primary tools for data collection, this research reveals two findings. Firstly, the common Muslim family typology in millennial era based on Circumflex model includes the types of extreme, midrange, and balanced. In fact, the balanced type of Muslim family promotes appropriate functions in the dimensions of cohesion and adaptability. Secondly,the balanced type of Muslim family is capable to bring harmony to the family,and assist the individual to override the difficult time during the family life. Thus, it will eliminate the parents’ violence behavior to their children. Fenomena pergeseran fungsi keluarga muslim di era millenial, dalam prespektif sosiologi, menuntut upaya penyesuaian dalam pola interaksi perilaku keluarga. Peran kepala keluarga sebagai pencari nafkah tunggal tidak menjadi satusatunya acuan, karena pria menjadi bapak rumah tangga (stay at home dad) merupakan salah satu alternatif bagi beberapa pasangan dalam membangun suatu keluarga di Indonesia. Model sirkumpleks dari sistem pola keluarga dan perkawinan, menurut Olson, secara khusus dirancang untuk perencanaan treatment dan hasil yang efektif pada marital dan familiy therapy. Keluarga muslim yang “sehat” akan dapat berfungsi secara memadai, termasuk dalam upaya meredam perlaku kekerasan orangtua pada anak. Penelitian ini menelusuri tipe pola keluarga muslim di era millenial berdasarkan model sirkumpleks,yakni dimensi kedekatan keluarga (cohesion),dimensi adaptabilitas keluarga(adabtability) dan dimensi komunikasi (communication), kemudian mengungkap peranan masing-masing tipe dalam upaya meredam perilaku kekerasan orangtua pada anak. Artikel ini menggunakan metode kualitatif dan pendekatan Psikologi Pendidikan. Berdasarkan interview dan observasi sebagai alat utama pengumpulan data, penelitian ini menghasilkan beberapa temuan. Pertama,tipe umum pola keluarga muslim di era millenial berdasar model sirkumpleks adalah tipe ekstrem (extreme), tipe rentang tengah (mid range) dan tipe seimbang (balanced). Keluarga yang berfungsi memadai adalah keluarga yang bertipe seimbang dimensi kedekatan dan adabtabilitasnya. Kedua tipe tersebut yang mampu mewujudkan keharmonisan keluarga, dan sangat membantu individu dalam melewati masa-masa sulit ketika menemui problem kehidupan, sehingga meniscayakan perilaku kekerasan orangtua pada anak akan tereleminir
RANCANG BANGUN SISTEM INFORMASI PPDB BERBASIS WEB PADA SMAK BHAKTI LUHUR MALANG MENGGUNAKAN MODEL PROTOTYPE
Get PDFCatholic High School (SMAK) at Bhakti Luhur Malang, is one of the Catholic religious-based high schools, in accepting new students (PPDB) it still uses a conventional system by sending and returning forms using couriers, sometimes it still needs to be re-confirmed for availability. Lack of registration requirements and the process of resubmitting these requirements are carried out. As a solution to this problem, this research created a design for a WEB-based PPDB information system at SMAK Bhakti Luhur Malang using a prototype model. The system was built by inputting the registration form and uploading student requirements documents. PPDB officers check the requirements, if there are any deficiencies they will be reconfirmed via e-mail and if they are complete then the registration will be accepted with notification via e-mail, students can check their registration status independently. The average UAT results from the research and development of this system reached 94%, indicating that the functions of the system were declared suitable for using as a PPDB information system at SMAK Bhakti Luhur Malang
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
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