SYMBOL EMOTICON

"REMOVING RELIGIOUS STREOTYPES AS SYMBOLS"

(an idea and action research paper) Submitted to STAIM Lantern staim@lenteragmail.com

Theme: Educational Research

By AHMAD FATKHUL KHOIRI

NIM: 2006880100659

NIMKO: 2006.4.088.0001.1.00539

QUALITATIVE RESEARCH

MIFTAHUL ULA ISLAMIC HIGH SCHOOL NGLAWAK KERTOSONO NGANJUK

April, 2018

TABLE OF CONTENTS

Title page i

Table of Contents ii

CHAPTER I INTRODUCTION Background

Formulation of the problem

Research purposes

Benefits of

Research

CHAPTER II: LITERATURE REVIEW

A. The Functions of Religion on Earth and Religious Relations in Society in Life, Past Efforts and Our Reciprocity to Religious Communities in Religious Life

CHAPTER III: RESEARCH PROCEDURE Research approaches and types

The presence of researchers

Data source

Data collection techniques and procedures

Data analysis

Bibliography

"REMOVING RELIGIOUS STREOTYPES AS SYMBOLS"

Removing the Tape Religion as a Symbol (an idea and action research paper) Religion as a Symbol How? Religion as a symbol here is in the form of explaining that a religion is defined as a symbol meaning that people who occupy an area, are bound by monotonous sacred processions, worship is always carried out carelessly (jengkang-jengking: Javanese language) but its implementation is not thought of for life. social either by the manager of the place of worship or the congregation there is a lack of understanding. The doctrine of worship in religion there is no stereotype gap (openness occurs) for example "not saying kafir" is an example of no stereotype. However, what has happened to television in the country has highlighted the growing culture of auto criticism by the internal plurality of Muslims to the point where it misleads religious teachings even though this is not productive. In fact, sometimes it looks brave to speak up front, but behind it there are many styles that are actually carried out by the internal plurality of Muslims, meaning that Islam must remove stereotyped tape from kafir debates, misleading teachings by transferring them to productive and progressive ones. Although there has been a testament that the Muslim community will appear to be divided into 73 groups, it does not close the hope that religion will be divided into 73 groups who know they will gather. The foam will unite in Aswaja. About how to make use of the movement's strategy the most important thing that is how to open up to each other. There must be an extreme shift line to change the ridiculousness in Indonesia. Among these groups is a community spearheaded by Abu Sa'id Hasan ibn Hasan Yasr al-Bashri (21-110H / 639-728M), better known as Imam Hasan al-Bahsri, which tends to develop religious activities of a cultural nature (tsafiqiyah), scientific and trying to find the path of truth clearly. This community avoided political clashes between various political factions (firqah) that developed at that time. On the contrary, they develop a religious system that is cool, moderate, not extreme. With such a diversity system, they did not easily disagree with other groups or groups involved in political matters at that time. For example, it has been conveyed in a scientific forum in Peterongan-Jombang that we must prioritize social keshalehan rather than individual piety, for social life around it is important. In short, there has been no movement strategy. So that the movement's strategy is not "here and there", it will be more precise to use the Pancasila conception. In a deeper context, a religious community is the first environment that must be built, after the religious community and the state. The religious procession is not only used as a symbol just for merit, but apart from that, it must be moved to get out of the path of sorrow for the Republic of Indonesia.Formulation of the problem Based on the above background, the problems studied in the discussion of Removing Religious Tape as a Symbol include the following. What is the Function of Religion on Earth? How is the relationship between Religious Society in life? How are our efforts and responses to religious communities in religious life? Research purposes The research objectives of Removing Religious Tape as a Symbol include the following: Knowing the Function of Religion on Earth Identifying Religious Communities in life Analyze our efforts and reciprocity towards religious communities in religious life in communities on earth. Benefits of Research This research is expected to have the following benefits: As a contribution to the repertoire of thought in Muslims, their religion, about the important role of Pancasila in achieving the success of religious goals. As a reflection on the importance of openness of society in enhancing religious life, to interfaiths. As a formula to generate the importance of religious harmony in building a better Republic of Indonesia As a measure of society in increasing religion in Indonesia.

Library Review The Function of Religion in the Earth The Republic of Indonesia is a country that has a conceptual conception, Pancasila which has a jenseitig view (the nation's view is directed to life in the hereafter) this is a principle as well as religion brings teachings. The essence of religion is the recognition of a single absolute basis and belief in a high power. Next: something is written In the Guidelines for the Appreciation and Practice of Pancasila in the introduction is mentioned as follows: Chapter. Introduction That indeed thanks to the grace of God Almighty the struggle of the Indonesian people who are independent, united and sovereign based on Pancasila. Therefore, it becomes the duty and responsibility of every Indonesian citizen and the entire Indonesian nation to maintain their survival. History has indeed revealed that Pancasila is the soul of all Indonesians, who give life force to the Indonesian nation and guide it in the pursuit of a better inner born life.

Chapter. III Closing Therefore, the practice must be started from every citizen of Indonesia, every state administrator which will broadly develop into the practice of Pancasila by every state and social institution, both at the central and regional levels. May the grace of God Almighty accompany the implementation of these Guidelines (P4: GUIDELINES FOR DEVELOPMENT AND EXPERIENCE PANCASILA) With this conception, an example of Buddhism, which had grown long before Islam came, remains enduring until now because Buddhism itself is very friendly to other major religions, especially with its own religion. Because they believe they are on the path of their religion which adheres to teachings like People should not eat meat According to research, Buddhism shows that the habit of not eating meat by monks, in the past Arab countries were very fond of eating meat, and even described the habit of carrying meat. But who would have thought this custom was the origin of the Prophet (Prophet Ibrahim) and then by the Prophet Muhammad, it was emphasized again not to eat meat too much to eat meat by commemorating the Eid al-Adha holiday for Muslims. Culture in Arabia by the Prophet in Alkutura was not eradicated. This must be done by Muslims when they see historical phenomena like this. So Muslims, their religion is not to suppress culture, not to be rebelled, which means not to destroy the culture in society. Not provocative which religion is suitable. Monks do not work but are devoted. Here we can see people who openly "there is religion because you exist" people who work to appreciate it by giving money because of this openness what happens is there is no stereotype. So Muslims, their religion is to give money for places of worship, openness occurs. Places of worship also give money to people in need. For a small example, namely the economic potential for mutual empowerment, let's say that Friday is required to fill the charity box given time after completion for coordination. 1. Explained every month the salary of the tamir per mosque is carried out. 2. At a minimum, you must enter a charity box for anyone with a minimum share of Rp. 1000.00 then the accountability was revealed by the cleric how much money he needed. Until the young man is taken to preach and then pay. Here there will be openness, there is no stereotype, which means that the place of worship for people who worship will not become a symbol. Worship is not only always carried out carelessly (jengkang-jengking: Javanese language) but it is thought about its implementation for social life, both by the manager of the place of worship or the congregation in this way there is an understanding.

Monks do not live for themselves alone, monks exist because the people (by their followers the monks are financed) means that there are no provocative questions. There is no doctrine of mundaneity alone, of its own eternity as this is part of the gap. Ensuring religion carries the teachings of one example: "There is no hair because if there is hair it becomes a burden on the mind, but people who have hair can be very liberal, once again the monks are there because of the people" In the context of contradiction I exist because there, when the monk (I) is not working, will only wear prayer clothes and live it. The key is "THERE MUST BE BELIEVING THAT GOD MUST SEND AN INDIVIDUAL FOR SOMETHING SPECIAL" So Muslims, their religion is to learn from monks. The doctrine of worship does not have a stereotypical gap. Not saying kafir, no streotrip. In fact (the first time we PMII cadres) entered the Buddhist place of worship in Mojokerto (Sleeping Buddha statue) there were lots of footwear piled up for meditation. That was when we communicated with the caretaker explaining that we came not the Islam but the Indonesian, the caretaker is very open, happy to be asked when asked. If a lot of people come but no one asks, they will not explain their wishes for fear of misunderstanding (interrogating) they just keep quiet. They are very happy when someone asks. So Muslims, their religion is not interfering, is not silence golden. When viewed by many people, interfaiths should not raise provocative questions, because this culture of auto criticism is unproductive and progressive. About how to take advantage of the movement using movement strategies, the most important thing here is how to open up to each other.

METODE PENELITIAN

Pendekatan dan Jenis Penelitian

Pendekatan yang menulis gunakan dalam penelitian ini adalah pendekatan kualitatif, yaitu penelitian yang menggunakan latar alamiah, dengan maksud menafsirkan fenomena yang terjadi dan dilakukan dengan jalan melibatkan berbagai metode yang ada.

Kehadiran Peneliti

Kehadiran dan peran peneliti dalam mengumpulkan data di lapangan adalah pengamatan sebagai pemeran serta. Dimana peran pengamat secara terbuka diketahui oleh umum. Dengan demikian, segala macam informasi dapat diperoleh dengan mudah.

Sumber Data

Sumber data yang peneliti gunakan disini antara lain kepala sekolah, guru dan stafnya, komite dan pengurus yayasan, siswa, sarana prasarana sekolah, serta dokumen-dokumen sekolah yang mendukung, masyarakat, Kepala Desa.

Selain itu, untuk mendukung dan melengkapi sumber data diatas, peneliti juga menggunakan penunjang lain, yaitu catatan sebelum penelitian, pedoman observasi, catatan lapangan, dokumentasi, Prosedur dan Teknik Pengumpulan Data.

Teknik pengumpulan data dan prosedur yang peneliti gunakan dalam penelitian ini adalah :

Interview (Wawancara)

Teknik pengumpulan data ini, peneliti gunakan untuk menggali data dari kepala sekolah, guru dan stafnya, komite, pengurus yayasan, siswa, masyarakat, perangkat desa, pemuda desa, serta kepala desa. Hal ini dimaksudkan untuk mengidentifikasi Peran serta masyarakat desa kepuh dalam memajukan pendidikan.

Observasi

Metode ini peneliti gunakan untuk mengetahui perananya masyarakat dalam peningkatan pendidikan di desa Kepuh.

Observasi yang penulis laksanakan ini merupakan cros cek data dari hasil wawancara. Dalam hal ini peneliti berusaha menggali data murid, kepala sekolah, guru dan stafnya, perangkat desa, masyarakat, serta kepala sekolah.

Dokumentasi

Peneliti menggunakan teknik ini untuk mengkaji kebenaran data di lapangan. Adapun jenis dokumentasi yang peneliti gunakan adalah foto kegiatan, dokumentasi sekolah, data siswa dan sebagainya.

Analisis Data

Proses analisis data dimulai dengan menelaah seluruh data yang tersedia dari berbagai sumber data. Dalam hal ini, peneliti tidak membuktikan suatu hipotesis melainkan hanya memberikan deskripsi tentang hal-hal yang ditemui dari data hasil pengamatan (observasi) dengan menggunakan teknik analisis deskriptif kualitatif. Adapun analisis data yang peneliti laksanakan meliputi 3 langkah, yaitu :

Persiapan.

Tabulasi.

Penerapan data sesuai dengan pendekatan penelitian.

DAFTAR PUSTAKA

Ensiklopedi Pendidikan

Sumber wawancara antara lain kepala sekolah, guru dan stafnya, komite dan pengurus yayasan, siswa, sarana prasarana sekolah, masyarakat, Kepala Desa.

Dokumen-dokumen sekolah yang mendukung