WASKITA: Jurnal Pendidikan Nilai dan Pembangunan Karakter diterbitkan oleh Pusat Matakulaih Pengembangan Kepribadian (MPK) Universitas Bawijaya. WASKITA menerima tulisan baik hasil penelitian maupun konseptual terkait pendidikan nilai dan pembangunan karakter. Nilai-nilai yang menjadi edukasi utamanya adalah nilai-nilai moral, kefilsafatan dan keagamaan, kekeluargaan dan kemasyarakatan, kebahasaan dan kesusastraan, serta kewargaan dan kebangsaan.
Cultural diversity of the Indonesian nation had the potential to generate a variety of understanding and radical movements, whether in the name of religion, tribe, and class. It became a necessity that this social reality is a frequent cause of horizontal conflict in society, one of which was radical action inte name of religion. Radicalism didn’t only occur in the local-national currents, but that understanding is likely to be internalized by the global discourse on religious issues that have been happening. This study used a qualitative approach with the hope that this approach is able to answer the research question (research question). In addition, through this approach was very possible for researchers to arrange road map and goal setting of each stage performed.Based on the findings of the data, it is necessary to make several approaches culturally, such as: (1) revitalizing Pancasila values and encouraging people to have good religious literacy; (2) on the policy aspect, the government need to have de-radicalization pograms so that the action of radicalism caused by SARA sentiments or other factors can be eliminated. The state had a very strategic and important role to make counter-narrative efforts on that actions can be planned systematically, massively, and measurably.
In this paper, the author tries to analyze the phenomenon of hoax associated with language logic. A hoax is a deceit that can influence the negative perceptions. Negatif perception will cause emergence of the negative impact of other. The hoax is a way of thinking problem and logic used to solve it. The results, good logic is a weapons to ward off hoax.
Nowadays globalization and rapid technological developments able to explained all means of meaning under the theory of multimodality. Multimodal is any source of verbal and visual semiotics that can be used to realize the type and level of dialogical engagement in a text of multimodal approach which is important in learning. The multimodal approach aims to develop students into readers and creator of multimodal text by drawing attention to various sources in making meaning in the text, as well as the ways in which a specific choice works to achieve the desired communicative goals. In addition, multimodal approaches help to meet diversity, ensuring inclusiveness that encourages intellectual quality and enables students to experience a vast learning experience. With a multimodal approach, students can choose for themselves the object of learning, or representation, which best suits their capital preferences based on their dominant learning style. Thus, enabling educators / teachers to meet the needs of different learners in a language learning environment.
This paper will examine the shift in the values / character of children of today's "kids zaman now" with the ancient children "kids zaman old" through memes that have been widely circulated in social media. Each meme contains a discourse that compares between generations past and present. From the proposition will be seen, assessed, and compared based on the positive and negative elements of the moral message presented. The results obtained from both propositions explain that the shift in moral values occurs significantly between generations past and present. Negative moral elements always lie in the proposition of "kids of the times" and positive elements are always emphasized on "kids age old". Of the many memes used as data, one of the factors that led to the shift in moral values is modern technology (gawai).
Having an advantage of being the majority in Indonesia makes the Islamic ideologies particularly the ideology of Islamic Khilafah spreads easily amongs the Indonesian moeslim. Furthermore, those who believe in the ideology of Islamic Khilafah also believe that this ideology is the solution to the problem of the nation such as poverty, unemployement, amorality etc. Historically, the concept of Islamic Khilafah tells that a secular nation is unacceptable and the nation of the Islamic Khilafah is the absolute answer to that. This article elaborates the value of the Islamic notions proposed by Islamic sholars, formal instutions or even Hizbu Tahrir then compares them to the value of Pancasila. In this article, I compare many references regarding Islamism, Khilafatism, and Pancasilaism, and then present them in a critical narration. In short, the optimism to the value of Pancasila rises due to the fact that Islam is apparently one of the foundations of Pancasila. In the other hand, I reckon that the ideology of Islamic Khilafah is a failed product due to its nature of violence and absoluteness which make the ideology and the followers stuck in their comfort zone and their claim of righteousness.
The title of this research is The Spirituality of Komunitas Tritunggal Mahakudus Yogyakarta in the Perspective Gustavo Gutierrez’s Theology of Liberation. Progress of science and technology, globalization climate cause human being to have individualistic and materialism point of views. Social solidarity in modern times began to decrease so that the role religious of community to develop the spiritual life and social life is necessary. Gustavo Gutierrez’s theology of liberation inspires the social solidarity to increase faith in the social praxis and realization. The result of this research: religious community to improve vertical relation and horizontal relation such as Komunitas Tritunggal Mahakudus Yogyakarta. Religious community is not necessary in improving the spiritual aspect but also the real work or caring for the poor. Gustavo Gutierrez’s theology of liberation connects the praxis in commitment, pray, contemplation, action and theology.Gustavo Gutierrez’s theology of liberation inspires the religious communities to act in concrete way for the environment especially the poor.
Various responses arise when Islam and democracy met. Disagreement and dissent is something that cannot be prevented. The complexity of the problem is increasing when democracy is held in the context of Indonesian politics. Indonesia has its own cultural roots which may be in some ways incompatible with democracy born from western culture and promoted through colonialism. Thus, in Indonesia, democracy must not only deal with Islam with various values and doctrines in it but also must intersect with the values of Indonesian culture which eventually form dialectic in the history of political thought and practice in this country. This paper attempts to describe the dialectic of thought and history arising from the meeting of democracy, Islam and Indonesia.
Love is natural for human beings. Islam arranges its actualization with marriages. The law of marriage is sunah muakadah, which is a highly recommended action that does not reach mandatory degree. However, marriage is not the goal of life. It is only seen as one of the phases of life that is generally passed by humans as one of the ways of Allah giving good deed opportunities to His servants. As for how to choose a partner, the most important benchmark taught by the Prophet i is the goodness of dien. The process begins with ta’aruf, and if they fit, continues to khitbah (marriage proposal), then proceeds with the marriage contract. In the marriage proposal, among the most important laws are keeping the proposal secret, permission for setting a condition, permission for canceling the proposal, and prohibition for proposing a woman who has received the proposal of another man. As for the distance between the proposal and the marriage contract, no particular nash gives a limit. If the process has led up to the marriage contract, in order to be legitimate, there must be ijab and qabul, the female must be halal to mary, there is a guardian and two Muslim witnesses. If they are legal to be a husband and a wife, then each must understand his or her obligations. In summary, the main duty of the husband is to give dowries, to provide a living, and to care for his wife well. As for the obligations of the wife, the most important thing is obedient to the husband as long as not commanding disobedience to Allah. In addition, the wife also must perform submission/service. If all Shari'as are done ideally, it will create happy and blessed families in the world, so that they deserve to get happiness in the afterlife as well.