scholarly journals PEMENTASAN TARI LELEGONGAN PADA PIODALAN DI PURA PUSEH DESA PAKRAMAN CULIK KABUPATEN KARANGASEM (Perspektif Pendidikan Agama Hindu)

2018 ◽  
Vol 2 (1) ◽  
pp. 28
Author(s):  
I Komang Mandi Yasa ◽  
I Nengah Duija ◽  
Luh Dewi Pusparini
Keyword(s):  
Religious Education ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Structured Interview ◽  
Dance Performance ◽  
Aesthetic Taste ◽  
Qualitative Descriptive ◽  
Spiritual Satisfaction ◽  
The Guardian ◽  
Value Of Education

<p><em>The daily life of Balinese people who are Hindus as if it can not be separated with elements of culture and art. The offerings with the form of offerings with great care in the selection of materials offerings, appear to present expressive symbols with aesthetic taste and artistic arrangement. Many religious ceremonies are performed every year in sacred temples, the atmosphere of art, especially the art of dance, is very prominent. In the art of dance, sacred dance or guardian is a dance performed in a series of ceremonies or yadnya or a series of specific rituals, and the dances are usually purified. In connection with that in the Village Pakraman Culik, District Abang, Karangasem regency has a uniqueness in the ceremony piodalan pura puseh there staging Lelegongan Dance. This dance performance is a manifestation of gratitude towards Ida Sang Hyang Widhi Wasa.</em><em> </em><em>There are also problems that will be discussed, among others: (1) Why Leleged Dance staged at piodalan ceremony at pura puseh, (2) Structure of Lempegongan dance performance, (3) Hindu religion values that contained in Lelegongan dance performance, to (1) reveal the background of Lelegongan dance, (2) explain the structure of dance performance of Lelegongan, (3) analyze the values of Hindu religious education contained in Lelegongan dance performance.</em></p><p><em>The methods used to collect data are non participant observation and structured observation, structured interview, literature. The data collected were analyzed by qualitative descriptive analysis with reduction measures, data presentation and conclusion drawing.</em><em> </em><em>The results of this study shows Lelegongan dance is a guardian dance performed on each piodalan in pura puseh as an expression of gratitude before Ida Sang Hyang Widhi Wasa in general and also the Bhatari Bhatari who berstana at pura puseh and Ida Bhatari Danuh who berstana at pura puseh, Performance Lelegongan Dance at the ceremony piodalan Pura Puseh Village Pakraman Culik Abang district Karangasem regency is a dance that is considered sacred. In the staging of the Lelegongan dance there are several ceremonies that must be passed before the dance is performed, the first melasti ceremony or the cleansing ceremony of God's symbol, the second peak of the guardian is the peak ceremony in the ceremony piodalan where in the ceremony of the peak of the guardian was held Lertegongan dance performance , after the stages of Lelegongan dance all villagers of Pakraman Kulik do pray together. Next nganyarin which will end the penyineban ceremony. Educational values contained in the Lelegongan Dance namely (1) The value of Tattwa education is as a form of community belief in Ida Sang Hyang Widhi Wasa,(2) The value of education ethics Susila as a symbol of the behavior of the community during the ceremony piodalan, (3) The value of education ceremony that is as a form Bhakti Pakraman Culik Village community before Ida Sang Hyang Widhi Wasa which in this case poured in rituals with facilities and infrastructure namely with Banten, (4) Aesthetic Value that is as a form of spiritual satisfaction</em></p>

scholarly journals PEMENTASAN TARI TOPENG KERAS PADA PURNAMA KAENEM DI DESA PAKRAMAN MUNDUK PAKEL DESA GADUNG SARI KECAMATAN SELEMADEG TIMUR KABUPATEN TABANAN (Perspektif Nilai Pendidikan Agama Hindu)

2018 ◽  
Vol 2 (1) ◽  
pp. 163
Author(s):  
Putu Mariani ◽  
Gusti Nyoman Mastini ◽  
I Made Dian Saputra
Keyword(s):  
Religious Education ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Structured Interview ◽  
Value Theory ◽  
Cultural Preservation ◽  
Dance Performance ◽  
Qualitative Descriptive ◽  
Education Value ◽  
Ritual Process

<p><em>Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency is one of the ceremonies of Dewa Yadnya. Topeng Keras Performance is held every four months full moon, which starts from full sasih kaenem to tilem kasanga. Because sasih is a hot sasih in the scale and niskala. With this stunning Topeng </em><em>Keras Dance can neutralize all evil forces.</em><em> Based on the above description, the issues to be lifted are: (1) How to Make a </em><em>Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (2) Is Function of </em><em>Topeng Keras Dance Performance in Village Pakraman Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (3) The value of education of Hinduism is what is contained in Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency.</em><em> This research uses several theories to analyze the problems in the research, such as structural functionalism, and value theory. Methods Data collection is non-participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction step, and conclusion drawing.</em></p><p><em>The results obtained are as follows: (1) The form of </em><em>Topeng Keras dance performances in Pakraman Munduk Pakel Village, which begins with several stages of the meeting stage and stage of making banten. Then proceed with the process of ritual matur piuning and mendak </em><em>Topeng, Mendak Ida Bhatara, then the process of staging </em><em>Topeng Keras Dance, and end with Nyineb ritual process. (2) The function of </em><em>Topeng Keras dance performance in Pakraman Munduk Pakel is to neutralize negative forces, religious function, cultural preservation function, and unifying function of society. (3) The values of Hindu Religious Education contained in Topeng Keras Dance Desa Pakraman Munduk Pakel namely Tri Hita Karana Education Value, Education Value of Sradha and Bhakti, Education Value of Tat Twam Asi, Value of Aesthetic Education, and Value of Social Education of Society. </em></p>

scholarly journals EKSISTENSI TAPAKAN BARONG DAN RANGDA DI DESA PAKRAMAN MENDOYO DANGIN TUKAD KECAMATAN MENDOYO KABUPATEN JEMBRANA (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

2017 ◽  
Vol 1 (2) ◽  
pp. 244
Author(s):  
I Putu Oka Wibawa
Keyword(s):  
Religious Education ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Structured Interview ◽  
The People ◽  
Qualitative Descriptive ◽  
Sacred Object ◽  
Theory Of Value ◽  
Religious Theory ◽  
The Village

<p><em>To connect with Ida Sang Hyang Widhi Wasa Hinduism people need media means to spark sradha and bhaktinya. As well as the existence of Tapakan Barong and Rangda in Pakraman Mendoyo Dangin Tukad Village. This Barong and Rangda is believed and believed by the community and the penyungsung to provide safety and protection for the village.</em></p><p><em>The problems that will be discussed are: (1) How is the existence of Tapakan Barong and Rangda, (2) How Functions of Tapakan Barong and Rangda, (3) What values of Hindu religious education are contained in Tapakan Barong and Rangda. This study aims to determine (1) the existence of Tapakan Barong and Rangda, (2) Tapakan Barong and Rangda Function, (3) The value of Hinduism religious education contained in Tapakan Barong and Rangda.</em></p><p><em>Theories used to analyze the problem are: Religious Theory of Koenjaraningrat, Structural Functional Theory of Talcott Parsons, The Theory of Value of Kaelan. The subjects of this research are the people of Desa Pakraman. Data collection methods are participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, presentation, data and conclusion.</em></p><p><em>The results showed (1) The existence of Tapakan Barong and Rangda is a sacred object that is used as media to worship Ida Sang Hyang Widhi Wasa and its manifestation in the form of barong and rangda. (2) Tapakan Barong and Rangda function based on Hinduism religion education, among others, Religious Function, Social Function, Educational Function. (3) The values of Hinduism Religious Education contained in Tapakan Barong and Rangda are: Basic Value, Instrumental Value, Praxis Value, and Value of Aesthetic Education.</em><em></em></p>

scholarly journals PELAKSANAAN UPACARA MALANCARAN SESUUNAN DEWA BAGUS RATU AYU DI DESA PAKRAMAN KEPAON, KOTA DENPASAR (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

2018 ◽  
Vol 2 (1) ◽  
pp. 114
Author(s):  
Luh Eka Prawitarini ◽  
I Wayan Darna ◽  
. Marsono
Keyword(s):  
Character Education ◽  
Religious Education ◽  
Participant Observation ◽  
Structured Interview ◽  
Literature Study ◽  
The People ◽  
Late Evening ◽  
Religious Theory ◽  
The Village ◽  
Value Of Education

<p>Every area in Bali has a variety of traditions that have been preserved to this day. There is a unique that is only available in the area. Tradition is then carried out from generation to generation so that it becomes distinctive from each region. One of the traditions related to the religious rituals performed in the village of Pakraman Kepaon Suwung Kauh is Malararan Tradition Sesuunan Dewa Bagus Ratu Ayu. Malancaran word can be defined as a walk, the Malancaran Ceremony is a series of ceremonies of its implementation by accompanying all the Sesuunan that disungsung around the village area and at each end of the village area dedicated upakara yadnya. Malancaran ceremony is a form of bhuta yadnya ceremony in the hope that people can avoid the disease outbreak. This ceremony is routinely carried out by the villagers of Pakraman Kepaon Suwung Kauh every holy day of kajeng kliwon enyitan once every 30 days as a form of yadnya ceremony in the preservation of community tradition. Things that want to be studied from the phenomenon are (1) How is the process of performing the Malancaran Ceremony Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon ?, (2) How Malancaran Ceremony Function Dewa Bagus Adaptation of Ratu Ayu, Desa Pakraman Kepaon ?, (3) Educational Value What Hindu religion is contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Desa Pakraman Kepaon?. Theories used to analyze the above problems are: Religious Theory of Koentjaraningrat, Structural Functional Theory of Triguna and Theory Value of Artadi. Techniques used to collect data are: participant observation, structured interview, literature study and document recording.</p><p>The results of this study indicate that: (1) In the Ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu in the village of Pakraman Kepaon initially is a show because it is religus make barong and rangda become sacral and Sesuunan jagat. The ceremony of "Malancaran" Sesuunan Dewa Bagus Ratu Ayu is held on the holy day of kajeng kliwon enyitan right on sandikala (late evening) is a revelation from god in the past to expel bhuta kala and melt epidemic diseases that occurred in suwung kauh area through "Malancaran" Dewa Bagus Ratu Ayu is maintained by the people of suwung kauh until now. (2) The function of the Malraran Ritual of Sesuunan Dewa Bagus Ratu Ayu in Pakraman village kepaon is: religious function, harmony function. Cultural preservation function. (3) The values of Hindu religious education contained in the ceremony Malancaran Sesuunan Dewa Bagus Ratu Ayu Pakraman village kepaon suwung kauh South Denpasar district, Denpasar City namely: the value of character education, the value of aesthetic education, the value of health education, the value of education yadnya, the value of education atmanastuti.<strong></strong></p>

scholarly journals TRADISI BARONG BAUH-BAUHAN DI BANJAR PINDA DESA SABA KECAMATAN BLAHBATUH KABUPATEN GIANYAR

2018 ◽  
Vol 2 (1) ◽  
pp. 66
Author(s):  
I Wayan Agus Sila Putra ◽  
Ni Komang Sutriyanti ◽  
Gek Diah Desi Sentana
Keyword(s):  
Participant Observation ◽  
Descriptive Analysis ◽  
Structured Interview ◽  
Value Theory ◽  
Cultural Preservation ◽  
Observation Data ◽  
Research Subjects ◽  
Functional Theory ◽  
Hindu Religion ◽  
Qualitative Descriptive

<p><em>The Barong Bauh-Bauhan Tradition in Banjar Pinda Saba Village Blahbatuh District Gianyar Regency is very unique, the uniqueness lies in the process, usually the barong chasing the children, but in the barong Bauh-bauhan tradition of chasing the barong.</em><em> </em><em>The problems that will be discussed are (1) what is the procession of Barong Bauh-bauhan tradition, (2) what is the function of Barong Bauhuhan tradition in Banjar Pinda and (3) what is the value of Hindu religion education contained in Barong Bauh-bauhan tradition. This study aims to determine (1) to know the procession of Barong Bauh-Bauhan tradition. (2) to know the function of Barong Bauh-Bauhan tradition. (3) to know the value of education of Barong Bauh-Bauhan tradition.</em></p><p><em>The theory used to analyze the problem is the theory: the theory of Religion from Otto, Structural Functional theory of Tallcot Parsons and Value theory, from Louis Kattsof. Research subjects are Banjar Pinda community, the object is Barong Bauh-Bauhan tradition, participant observation data collection method, structured interview and literature. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.</em></p><p><em>The results showed that the first Barong Bauh-bauhan procession was performed based on three stages: (1) preparation stage consisting of: (a) ngayah, (b) nangiang, (c) ngelinggihan (d) ngias and (e) (2) the stage of execution of this stage is the Barong Bauh-Bauhan tradition in Bale Banjar Pinda, (3) the closing stage, the stage where the barong barong used in the Barong Bauh-bauhan tradition is saved back to the gedong penyimpenan. The two functions of Barong Bauh-bauhan tradition are: (a) religious function (b) Cultural preservation function (c) Religious social function (d) aesthetic function and the three values of education are: devotion value, harmony value, obedience value.</em></p>

scholarly journals EKSISTENSI PURA BEJI PASEKAN DI DESA PAKAMAN AKAH KECAMATAN KLUNGKUNG KABUPATEN KLUNGKUNG (PERSFEKTIF PENDIDIKAN AGAMA HINDU)

2018 ◽  
Vol 2 (1) ◽  
pp. 494
Author(s):  
Ni Wayan Eka Dian Putri ◽  
Ni Komang Sutriyanti ◽  
Gek Diah Desi Sentana
Keyword(s):  
Religious Education ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Value Theory ◽  
Literature Study ◽  
The People ◽  
Religious Teaching ◽  
And Function ◽  
Holy Place ◽  
Value Of Education

<p><em>Every religious teaching has a holy place to worship. Pura is a holy place for Hindus used to worship to Ida Sang Hyang Widhi Wasa. In each village Pakraman in Bali has a temple that certainly has a certain background and function so there are several types of temples, one of which is Pura Beji Pasekan which is a general shelter temple but also a Pura Kahyangan Village. Pura Beji Pasekan also has uniqueness, because it is functioned as a place of purification of pratima, nunas tamba (treatment) and melukat (cleansing) other uniqueness that is a source of springs in the temple area sourced from a bamboo tree that has a very clear source of water , until now the knowledge of the people of Desa Pakraman Akah the source of the water has never been dry even in the dry season. The source of the spring is a source of life for the people of Pakraman Akah Village. The uniqueness is the background of researchers to further explore about Pura Beji Pasekan through research entitled "Existence Pura Beji Pasekan in Pakaman Akah Village, Klungkung Sub-district, Klungkung Regency (Hindu Religious Education Perspective)".</em></p><p><em>Issues to be discussed include: (1). How is the existence of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (2). What is the function of Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency? (3). What are the values of Hindu religious education found in Pura Beji Pasekan in Pakraman Akah Village, Klungkung Sub-district, Klungkung Regency?</em></p><p><em>The theories used to analyze the problem are: (1). The existentialist theory of Kierkegaard. (2). The structural functional theory of Talcott Parsons. (3). The value theory of John Dewey. Data collection methods used in this study are participant observation, interview, documentation, and literature study. The collected data was analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion.</em></p><p><em>The results showed (1). Existence of Pura Beji Pasekan in Pakraman Akah Village Klungkung Sub-district, Klungkung Regency. The history of Pura Beji Pasekan begins with the discovery of springs in the area of Pura Beji Pasekan. Pura Beji Pasekan disungsung by all krama Desa Pakraman Akah. The implementation of piodalan at Pura Beji Pasekan is held every once a year which falls on Rahina Purnama Sasih Fifth. (2). The function of Pura Beji Pasekan consists of the purification function, the function of welfare, the religious social function, the function of education and the function of ecological preservation. (3). The values of Hindu religious education contained in Pura Beji Pasekan. namely, the value of education sradha, the value of education gotong-royong (ngayah), and the value of aesthetic education.</em></p>

scholarly journals The Illness Experience: Palliative Care Given the impossibility of Healing

2016 ◽  
Vol 50 (spe) ◽  
pp. 47-53 ◽  
Author(s):  
Margarida Maria Florêncio Dantas ◽  
Maria Cristina Lopes de Almeida Amazonas
Keyword(s):  
Palliative Care ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Terminally Ill ◽  
Medical Model ◽  
Structured Interview ◽  
Subject Position ◽  
The Subject ◽  
Experience Of Illness ◽  
Therapeutic Possibilities

This paper presents a reflection about being terminally ill and the various ways that the subject has at its disposal to deal with this event. The objective is to understand the experience of palliation for patients undergoing no therapeutic possibilities of cure. The methodology of this study has the instruments to semi-structured interview, the participant observation and the field diary, and the Descriptive Analysis of Foucault’s inspiration how the narratives of the subjects were perceived. The Results of paper there was the possibility of looking at the experience of illness through the eyes of a subject position assumed by the very sick. As conclusion we have than when choosing palliative care, the terminally ill opts for a way to feel more comfortable and resists the impositions of the medical model of prolonging life.

scholarly journals NILAI PENDIDIKAN AGAMA HINDU DALAM PRASASTI KI MANTRI TUTUAN

2018 ◽  
Vol 2 (1) ◽  
pp. 19
Author(s):  
I Ketut Alit Widiarsa ◽  
Ni Nyoman Perni ◽  
I Made Arsa Wiguna
Keyword(s):  
Data Collection ◽  
Religious Education ◽  
Research Method ◽  
Descriptive Analysis ◽  
Value Theory ◽  
Cultural Preservation ◽  
Functional Theory ◽  
Qualitative Descriptive ◽  
The Village

<p><em>Bukit Buluh temple is one of the kawitan of the homeland / Tutuan people who are in the village of Adat Gunaksa Dawan District Klungkung Regency. Pura Center citizens Tutuan Bukit Buluh has an inscription which until now still stored and awake its existence in Pura Bukit Buluh.</em><em> </em><em>Issues to be discussed include: (1) The contents of the Inscription Ki Mantri Tutuan. (2) The Value of Hindu Religious Education In Prayer Ki Mantri Tutuan. (3) The Function of Inscription Ki Mantri Tutuan. This study aims to determine: (1) the contents of the Inscription Ki Mantri Tutuan. (2) The value of Hindu Religious Education contained in the Inscription Ki Mantri Tutuan. (3). Function of Inscription Ki Mantri Tutuan.</em><em> </em><em>Theories used to analyze problems are: Value theory, hermeneutical theory and structural functional theory. Subject of this research is Inscription Ki Mantri Tutuan. Methods of data collection are interviews, observations, literature studies and documentation. Data that has been collected is analyzed by qualitative descriptive analysis research method.</em></p><p><em>The results showed: (1) The content of Prasati Ki Mantri Tutuan is telling about the birth of  Ki Mantri Tutuan in the kingdom of Keling Kediri Java until becoming the king of Bali Ida Dalem Tegal Besung and established pasraman in the reed hill which is now known as pura hill reed. (2) The value of Hindu Religious Education contained in the inscription Ki Mantri Tutuan namely: Education Yadnya (a). Manusa Yadnya (b). Pitra Yadnya (c) Punarbhawa (d) Master Chess (e). Satya Wecana. (3). Function Inscription Ki Mantri Tutuan namely: (a) Religious Functions. (b) Socio function.l (c) Historical Functions. (d) Cultural preservation function.</em></p>

scholarly journals PERILAKU BERBAHASA ANTARA KARYAWAN SUKU BUTON DAN SUKU BURU DI KOPERASI SERBA USAHA BURU JAZIRAH, NAMLEA [The Language Behavior Between The Employee of Buton Tribe and Buru Tribe in Koperasi Serba Usaha Buru Jazirah, Namlea]

TOTOBUANG ◽  
2019 ◽  
Vol 7 (1) ◽  
pp. 101
Author(s):  
Nanik Indrayani
Keyword(s):  
Data Collection ◽  
Participant Observation ◽  
Descriptive Analysis ◽  
Descriptive Study ◽  
Analysis Techniques ◽  
Language Behavior ◽  
Qualitative Descriptive ◽  
Data Source ◽  
Regional Languages ◽  
Bahasa Indonesia

As good citizens, when we gather among fellow language users who have different regional languages, we must always use Indonesian as a language of unity. This study aims to describe how the language behavior between the employees of the Buton tribe and the Buru tribe at the Buru Jazirah Namlea Multipurpose Cooperative and how the language behavior barriers between Buton and Buru tribe employees at the Buru Jazirah Namlea Multipurpose Cooperative in Namlea Buru Maluku Regency. This qualitative descriptive study examines linguistic phenomena. The data source in this study is the utterances used between the employees of the Buton tribe and the Buru tribe in the Buru Jazirah Namlea Multipurpose Cooperative which contains the regional languages of the two tribes. The method of data collection is done through non-participant observation. While the technique of data collection is done through the technique of referring to skillful engagements, recording techniques, and note-taking techniques. The data that has been classified is then analyzed by qualitative descriptive analysis techniques. The results of this study revealed that the language behavior between the employees of the Buton tribe and the Buru tribe at the Buru Jazirah Namlea Multipurpose Cooperative was initially not very good considering they communicated with each other in their respective languages but over time this could be overcome so that between the Buton tribes and the Buru tribe cooperated well. Subsequent findings of language barriers between Buton and Buru tribes employees at the Buru Jazirah Namlea Multipurpose Cooperative influenced their respective regional languages, between the two tribes unable to understand each other because the two tribes used their respective regional languages. when interacting.  Sebagai warga negara yang baik, ketika kita berkumpul antara sesama pengguna bahasa yang saling berbeda bahasa daerah, kita harus selalu menggunakan bahasa Indonesia sebagai bahasa persatuan. Penelitian ini bertujuan mendeskripsikan bagaimana perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea dan bagaimana hambatan-hambatan perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea di Namlea Kabupaten Buru, Maluku. Penelitian deskriptif kualitatif ini mengkaji tentang fenomena kebahasaan. Sumber data dalam penelitian ini adalah tuturan-tuturan yang digunakan antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea yang mengandung bahasa daerah kedua suku tersebut. Metode pengumpulan data dilakukan melalui observasi nonpartisipasi. Sementara teknik pengumpulan data dilakukan melalui teknik simak bebas libat cakap, teknik rekam, dan teknik catat. Data yang sudah diklasifikasi kemudian dianalisis dengan teknik analisis deskriptif kualitatif.            Hasil penelitian ini mengungkapkan bahwa perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea pada awalnya kurang begitu baik mengingat mereka saling berkomunikasi dengan menggunakan bahasa daerah masing-masing, namun seiring dengan berjalannya waktu hal tersebut bisa teratasi sehingga antara suku Buton dan suku Buru terjalin kerja sama dengan baik. Temuan berikutnya hambatan-hambatan  yang terjadi dalam perilaku berbahasa antara karyawan suku Buton dan suku Buru di Koperasi Serba Usaha Buru Jazirah Namlea yaitu pengaruh bahasa daerah masing-masing antara kedua suku tersebut tidak bisa saling memahami karena kedua suku tersebut menggunakan bahasa daerah mereka masing-masing ketika berinteraksi.

scholarly journals IMPLEMENTASI MODEL PEMBELAJARAN KONTEKSTUAL PADA PEMBELAJARAN PENDIDIKAN AGAMA ISLAM DALAM MENINGKATKAN AKHLAK PESERTA DIDIK

QATHRUNÂ ◽  
2020 ◽  
Vol 7 (2) ◽  
pp. 83
Author(s):  
Muhamad Irfan
Keyword(s):  
High School ◽  
Religious Education ◽  
Participant Observation ◽  
Field Research ◽  
Social Situation ◽  
Learning Model ◽  
Senior High School ◽  
Contextual Learning ◽  
Use Of Data ◽  
Qualitative Descriptive

This study aims: (1) to describe the implementation of a contextual learning model in Islamic religious education learning about a sense of responsibility to students at Al Ishlah Sukadiri High School and Senior High School; (2) describe the implementation of the contextual learning model in Islamic religious education learning about the social situation to students at Al Ishlah Sukadiri High School and Senior High School; (3) describe the implementation of the contextual learning model in Islamic religious education learning about reducing tension and anxiety to students at Al Ishlah Sukadiri High School and Senior High School; This research uses a qualitative-descriptive approach. This study uses a type of field research. The design used in this study was multisite. In the use of data collection methods used are in-depth interviews, participant observation and documentation. From the results of this study, the authors conclude that: (1) The method used by the teacher in providing learning responsibility to students is by giving warnings and punishments to students who cannot be responsible for themselves with a positive punishment, namely memorizing short letters. and read istighfar. (2) The method used by the teacher in providing examples of social situations to students is by providing stories about events that are in accordance with Islamic religious education learning materials, namely empathy either directly or using learning media, in addition to providing advice and group assignments. (3) The method used by the teacher in providing learning about reducing tension and anxiety to students is by giving a comfortable impression when entering class, providing calm through contemplation by inviting students to always remember Allah.

scholarly journals Character Education on the Hindu Religious Education in Elementary Schools

2021 ◽  
Vol 5 (2) ◽  
pp. 343
Author(s):  
I Nyoman Kiriana ◽  
Dewa Ayu Manu Okta Priantini
Keyword(s):  
Character Education ◽  
Elementary School Teachers ◽  
Religious Education ◽  
Descriptive Analysis ◽  
Ministry Of Education ◽  
Analysis Method ◽  
Teachers And Students ◽  
Qualitative Descriptive ◽  
Field Notes ◽  
Descriptive Approach

The problem behind this research was the lack of inculcation of character values among students. This research aims to analyze the implementation of character education in the learning process of Hindu religious education. This type of research was qualitative using a qualitative descriptive approach. The subjects in this research were elementary school teachers and students. Data collection techniques used in this research were observation, interviews and documentation. The data analysis method used was in the form of qualitative descriptive analysis, namely the process of systematically searching and compiling data obtained from interviews, field notes, and documentation, by organizing data into categories, breaking down into units, synthesizing, compiling into patterns, choosing which ones are important, and which will be studied, and making conclusions so that they are easily understood by themselves and others. Based on the result of this research and discussion described, it can be concluded that the implementation of character education was only able to find 14 characters. The character values achieved consist of 18 character values in the development of cultural and national character education by the Ministry of Education and Culture so that it can be concluded that the inculcation of values has been carried out well even though it was still maximal.

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