Hasil Pencarian  ::  Simpan CSV :: Kembali

"Since the formation of the Islamic society by Prophet Muhammad, mosque libraries fulfilled several important roles that deserve scholarly attention. Therefore, this article elicits the significance of these various roles within Muslim societies through Islamic history. Until present day, almost all mosque libraries provide a variety of collections, concerning both religious and non-religious issues, such as social science and education. In line with these roles, this paper presents different examples of mosque libraries that, through history, contributed significantly to the development of Islamic civilization, like the library of the al-Azhar mosque in Egypt, the Grand Mosque Library in Cordova, etc. In addition, several aspects determining the (in)significance of mosque libraries through history, such as library management and factors contributing to the stagnation of mosque libraries, are investigated."

"Societies work best where citizens trust their fellow citizens, work cooperatively for common goals, and thus share a civic culture. The accumulation of reciprocal trust, as demonstrated by voluntary efforts for the creation of common goods, builds social capital and contributes to effective government. This volume advances the study of social capital across chronological and geographical space. It examines voluntary associations, comparatively and cross-culturally, as important indicators of citizen readiness for civic engagement. An important conclusion, along the way, is that social capital may not be continuous, or endure. Several of the authors wonder if the accumulation and diminution of social capital will prove cyclical. Or has there been a societal deterioration as we enter a more anonymous age? This book is ultimately about the pattern of social and civic interactions in past times, and how these patterns may no longer exist."

"Pada satu sisi orang Indonesia menganggap dirinya sebagai bangsa yang religius. Namun pada sisi yang Iain, pada tataran praksis, ada indikasi terjadinya degradasi moral dan juga meningkatnya sekularisme. Tindakan yang dapat dikategorikan non-religius atau indikasi rendahnya religiositas ini, ternyata tidak hanya terjadi di kalangan orang tua, tetapi juga di kalangan anak-anak/remaja. Keadaan ini menarik dan penting untuk diperhatikan mengingat remaja adalah generasi penerus bangsa. Di samping itu menurut Erik H. Erickson pada fase remaja seorang individu menghadapi krisis identitas, suatu fase perkembangan yang sangat penting, yang akan mempengaruhi fase-fase perkembangan selanjutnya. Pertanyaan yang muncul dan menjadi permasalahan penelitian adalah seberapa besar pengaruh agen-agen sosialisasi agama (yaitu: keluarga, gereja, sekolah dan teman sebaya) dalam membentuk religiositas remaja (usia 13-17 tahun) yang selama ini dilakukan?Penelitian ini bertujuan, pertama, ingin mengetahui pengaruh sosialisasi agama dalam keluarga, gereja, sekolah dan teman sebaya terhadap religiositas remaja. Kedua, ingin mengetahui perbedaan pengaruh sosialisasi agama dalam keluarga, gereja, sekolah dan teman sebaya terhadap religiositas remaja dari sisi denominasi gereja, jenis kelamin dan jenis sekolah.Variabel dependen yang diangkat dalam penelitian ini adalah religiositas remaja. Religiositas (religiosity atau religious commitment atau religious involvement atau religiousness) yang dimaksudkan di sini adalah kepercayaan dan tingkah laku individu dalam kaitannya dengan hal yang bersifat supernatural dan/atau nilai-nilai yang dijunjung tinggi. Pengukuran religiositas dalam penelitian ini menggunakan pendekatan kuantitatif dengan mengadopsi indikator-indikator yang dikembangkan oleh Joseph E. Faulkner dan Gordon F. DeJong, yang bersumber dari dimensi-dimensi religiositas yang dikembangkan oleh Charles Y. Glock dan Roodney Stark. Dalam penelitian ini diangkat empat dimensi religiositas yaitu: keyakinan (ideological/belief), praktek religius (ritualistic), pengalaman (experimental) dan pengetahuan (intellectual).

---

Indonesians view themselves as religious people. However, in reality, lndonesians are experiencing a period of moral degradation and increased secularism. These phenomena not only occur among adults, but also among teenagers, the future generation. As Erik H. Erickson suggests, during adolescence, an individual is undergoing identity crisis, a critical phase which will influence on later development. In such an impressionable state, teenagers are influenced by their families, churches, schools and peers groups. The questions, then, is how these groups shape teen religiosity (age 13 to 17).This research has two goals. First, it investigates the influences of religious socialization in the family, church, school and peers groups in shaping teen religiosity. Secondly, it explores different kinds of influence of religious socialization in the family, church, school and peers groups in shaping teen religiosity with respect to church denomination, gender and school types.The dependent variable in this research is teen religiosity. Religiosity (or religious commitment) in this research is understood as individual belief or behavior connected to moral and godly matters. The quantitative indicators adopted to measure religiosity was developed by Joseph E. Faulkner and Gordon F. DeJong as found in the religiosity dimensions cultivated by Charles Y. Glock and Roodney Stark. The four dimensions of religiosity are belief (ideological), religious practices (ritualistic), experience (experimental) and knowledge (intellectual)."

"Penelitian ini menggunakan metode kualitatif dengan teknik pengumpulan data melalui wawancara mendalam dan pengamatan secara tidak terlibat. Temuan penelitian mengungkapkan bahwa terdapat perbedaan dalam cara kedua tipe penghuni yang ada di RSTA dalam memaknai RSTA. Penghuni pemilik di satu sisi memaknai rumah susun yang mereka tempati di RSTA sebagai tempat bermukim (dwelling) mereka. Dwelling memiliki makna secara sosiologis, yakni tempat dimana individu tinggal, bermukim, berinteraksi dengan sesama penghuni dan membentuk komunitas warga RSTA. Di sisi lain, penghuni pengontrak memaknai RSTA hanya sebatas sebagai shelter mereka. Shelter sendiri bermakna naungan secara fisik semata atau sebatas tempat berteduh dan beristirahat, bukan tempat untuk menyatu dan menjadi bagian dari komunitas warga RSTA. Temuan selanjutnya menunjukkan bahwa para penghuni pemilik dikarenakan memaknai RSTA sebagai dwelling, yakni tempat bermukim mereka, mengembangkan keterlekatan komunitas yang cenderung kuat dengan permukiman RSTA, terlihat sebagian besar dari mereka memiliki sense of belonging yang kuat sebagai "warga RSTA" dan juga bersifat mengakar dalam kelompok arisan atau kelompok pengajian di permukiman RSTA. Sedangkan, para penghuni pengontrak dikarenakan hanya memaknai RSTA sebatas sebagai shelter, yakni tempat berteduh semata, keterlekatan komunitasnya cenderung lemah. Kondisi ini dapat dilihat dari kehidupan sosial para penghuni pengontrak yang jarang mengenal tetangga di sebelah rumahnya dan sebagian besar dari mereka juga tidak memiliki sense of belonging yang kuat sebagai "warga RSTA" karena sebagian besar dari mereka hanya "numpang tidur" di RSTA.

---

This research uses a qualitative method in collecting the data using in-depth interview and observations made in the Tanah Abang Flat. The findings of this research suggest that there is a differnce in the way the two types of residents that live in Tanah Abang flat. The residents which are flat owners on one hand, are those that perceive the meaning of Tanah Abang flat as their dwelling place. Dwelling has a sociological meaning, as in a place where people live, dwell, interact with the other residents and become part of the Tanah Abang flat community. On the other, the flat renter only give meaning to Tanah Abang flat as their shelter. Shelter in itself has a shallow meaning, only a psychological structure in where people rest and find shelter. The next finding of this research suggest that because the flat owners give meaning to Tanah Abang flat as their dwelling, they form a rather strong community attachment with the Tanah Abang flat, both physically and socially. This strong community attachment can be seen as most of the flat owners have a strong sense of belonging as the "Tanah Abang Flat Residents" and also by their rootednes in social and religious groups that are formed in the Tanah Abang flat community. On the other hand, the flat renters, as a result of giving meaning to Tanah Abang flat as only their shelter, form a rather weak community attachment, especially to the social environment of Tanah Abang flat. This condition can be seen as most of the flat renters have a very shallow social life in the Tanah Abang flat community, most of them have no knowing of who their next door neighbors are and they also dont have a strong sense of belonging as the "Tanah Abang Flat Residents". Most of the flat renters only perceive Tanah Abang flat as a house where they can "rest at night".

"

"ABSTRAKPerempuan, khususnya yang berkeluarga, memiliki tantangan lebih daripada lakilakidalam mencapai kedudukan tinggi di bank yang memiliki tuntutan kerja yangtinggi. Tantangan tersebut adalah batasan kultural dimana istri harus mengikutikeputusan suami dan bertanggung jawab penuh dalam urusan rumah tangga.Maka menjadi menarik untuk mengetahui bagaimana perempuan berkeluargamampu berkarir di bank sambil menjaga relasi dengan suami. Denganmenggunakan metode kualitatif, penelitian ini mewawancarai secara mendalamtiga pasangan menikah yang istrinya menjadi senior manager di bank sehubungandengan fleksibilitas dan kohesivitas hubungan mereka. Secara umum perempuanberkarir masih belum dapat terlepas dari internalisasi nilai kultur dan agama yangmengedepankan pembagian peran dan tanggung jawab tradisional. Ketigapasangan itu memiliki pemaknaan yang berbeda tentang standar hubungan yangfleksibel dan yang kohesif. Dalam manifestasinya, dinamika relasi terjadi karenaadanya adaptasi dari situasi karir istri. Pola relasi pasangan pertama berubah darichaotic connected menjadi flexible cohesive. Pada pasangan kedua perubahanterjadi dari rigid connected menjadi structured connected, sementara padapasangan ketiga berubah dari chaotic disengaged menjadi flexible cohesive.

---

ABSTRACTWomen, particularly married women, have challenges more than men inachieving a superior position in bank that has high demands to they employee.The challenge is cultural limitation where the wife must follow husband’sdecision and fully responsible in household affairs. Then it become interesting tosee how a married women capable of doing her career in the bank whilemaintaining her relation with husband. By using qualitative method, this researchinterview three married couple whose wife being senior manager in a bank aboutflexibility and cohesion of their relationships. In general, career women still can’tdetached from internalization of the cultural and religious value that assure thedivision of traditional role and responsibility. All three couple have differentmeaning about standards of flexible and cohesive relation. In their manifestations,the dynamics of relation occur because adaptation of wives’s career situation.Relation pattern of first pair has changed from chaotic connected to flexiblecohesive. On the second pair, change happened from rigid connected to structuredconnected, while on the third couple the relation transform from chaoticdisengaged to flexibly cohesive."