Development Of Religious Culture Research Articles

PEMBINAAN BUDAYA RELIGIUS DAN SIKAP INTEGRITAS PADA PESERTA DIDIK ISLAMIC BOARING SCHOOL MAN TEMANGGUNG KABUPATEN TEMANGGUNG TAHUN AJARAN 2022/2023

This research aims to answer the questions that researchers found, namely 1). To find out about the development of religious culture. 2) To find out about fostering an attitude of integrity. 3). To analyze the supporting factors and inhibiting factors in fostering religious culture and an attitude of integrity in students at the Islamic Boarding School MAN Temanggung. Using descriptive qualitative research methods and used is field research. Research findings on the development of religious culture through the habit of creating a religious atmosphere. The form of achieving the development of an attitude of integrity is through coaching by the Islamic Boarding School management to student parents. Behind the success of fostering religious culture and an attitude of integrity, there are supporting factors.

Kepemimpinan dalam Mengembangkan Religious Culture di Madrasah Aliyah Negeri se-Kota Mataram Nusa Tenggara Barat

Leadership has a very strong relationship with power. Therefore, power has juridical power and can influence others to act as expected. This paper aims to analyze the strategic role of leadership in developing a religious culture. In addition, this paper seeks to explore how leadership can develop a religious culture in Madrasahs, and furthermore to understand the implementation of leadership as an important part in developing a religious culture in State Madrasah Aliyah throughout the city of Mataram. The method used in this paper is qualitative, this approach emphasizes the quality or the most important of social phenomena, events and phenomena. In this study, researchers analyzed social phenomena, phenomena and events regarding the implementation of leadership as part of developing a religious culture in Madrasah Aliyah Negeri in Mataram. Data collection in this study was carried out using in-depth interviews, observation and documentation of the data found in the field. The data analysis of this research uses interactive model data analysis techniques that take place continuously until complete. The analysis takes place simultaneously which is carried out simultaneously with the data collection process, with the flow of stages: (1) data collection (data collection), (2) data reduction (data reduction), (3) data presentation (data display) and (4) conclusions or verification (conclusion drawing and verifying. The results of the research are that Madarsah Aliyah Negeri in the city of Mataram, is a leading educational institution at the secondary education level which is slowly but surely developing a religious culture within their respective madrasah. This can be seen from several activities that the researchers found in the field, for example, the development of a religious culture which is heavily influenced by the policies of the madarsah principal, and this can be seen through (1) the many regulations that are religious in nature that are applied, (2) the religious activities that are routinely carried out by the madrasah. students (3) and the discipline and cleanliness of the study program environment is quite well maintained. (4) the growth of order that reflects harmony and order in the association between madrasa residents, (5) exemplary as part of the leadership orientation in the development of religious culture in Madrasah Aliyah Negeri in Mataram City, and can have implications for instilling students' faith in madrasas. (6) Openness as part of the transparency nature of the school management system and on any issues. The openness of every member of the school is expected to close the existence of mutual suspicion, prejudice, envy, slander and other bad qualities that tend to persecute and damage the rights of others.

The Role of Dayah Salafiyah in the Development of Religious Culture in Langsa

Dayah sustainably transmits religious, intellectual, and spiritual traditions (Islamic Boarding Schools). Several Dayah Salafiyah in Langsa City, for example, are also involved in implementing and developing strategies for the cultivation of such religious cultures. To conduct a deeper examination, this phenomenological study examined the involvement, implementation, and strategies used in those Dayahs. Observations were used to collect data. Meanwhile, the data were organized using Miles and Huberman's qualitative data analysis framework. The findings indicated that religious activities based on religious culture at the Dayah Salafiyah in Langsa City were always developed in collaboration with the dayah's leaders, teungku dayah, santri, and community. To begin, the dayah's leader serves as a facilitator, motivator, and mediator in the students' and community's religious activities and a controller of the dayah's activities. Additionally, it is critical to remember that the most fundamental form of salafiyah dayah implementation promotes good behaviour. To ensure that the religious culture development program is carried out as planned, salafiyah education incorporates religious culture into all aspects of its operations. This strategy for religious culture development is carried out by establishing policies, habituation, and student awareness, exemplary behaviour, discipline, and civilization. The dayah's leaders have absolute authority to monitor and evaluate all efforts made by teachers and students to foster a strong religious culture in the school.

THE ROLE OF THE PRINCIPAL IN DEVELOPING A RELIGIOUS CULTURE AT SMPN 4 BOYOLALI

This study aims to determine the importance of the role of the principal in developing a religious culture in schools. This study uses a qualitative approach aimed at describing and analyzing natural phenomena, events, social activities regarding the development of religious culture through the internalization of moral and religious values at SMPN 4 Boyolali. Documentation, observation and interviews are the methods used to collect data. Meanwhile, the technique of analyzing and analyzing the data is using data reduction, categorizing the checking of the validity of the data and interpreting the data. The results of this study indicate that developing a religious culture in schools requires systematic policies and concepts.

Inculcating Multicultural Education Through the Development of Religious Culture in Junior High School (SMP) Negeri 7 Mataram

Multicultural education can be used as a media for the development of equal human potential, able to respect each other's differences in terms of religion, tribe, race, ethnicity, culture, and language. This study focuses on: (1) How is the concept of multicultural education through the development of religious culture in SMP Negeri 7 Mataram ?; and (2) What is the reality of multicultural education and religious culture developed in SMP Negeri 7 Mataram? This type of research is descriptive qualitative, describing the concepts and reality of the implementation of multicultural education with the development of religious culture. The results of this study are (1) The concept of Multicultural Education with the development of religious culture adapted to the vision, mission, and profile of the school that is building religious attitudes and behaviors that are reflected through cooperation, tolerance and culture in the community of school members by not ignoring religious concepts that embraced by each school citizen; and (2) The reality of multicultural education with the development of religious culture is reflected in the religious and social values ​​or norms of the activities of all school members, and the availability of adequate places of worship for students who are implementing religious programs for all religious adherents.

Pengembangan Budaya Religius Dalam Membentuk Karakter Siswa di Di SMK Hidayatus Sholihin Turus Gurah Kediri

Religious culture in schools is an activity to manifest the values of religious teachings as a tradition of behaviour that is followed by all school members which is carried out consistently. However, currently, there are many phenomena regarding bad morals among students of SMK Hidayatus Sholihin Gurah, Kediri Regency. The method in this research is discretive qualitative, the data collection method uses observation, interview and documentation. Then analyzed using descriptive / exposure data from the results of observation interviews and documentation. As a result, the development of religious culture at SMK Hidayatus Sholihin is able to shape the character of students according to the vision, mission and goals of the institution. The main supporting factor is the qualification of Islamic Religious Education (PAI) teachers who are competent in their field.

Prophetic Leadership in the Development of Religious Culture in Modern Islamic Boarding Schools

Prophetic leadership is prophetic leadership. The main aim of the prophetic task is to teach humans how to get happiness and safety, both in this world and the hereafter. This study is to describe and analyze 1) Prophetic leadership strategies in the development of religious culture in Boarding school Modern Arrisalah Gundik Slahung Ponorogo, East Java, Indonesia. 2) Supporting and inhibiting factors in the application of prophetic leadership in Boarding school Gundik Slahung Ponorogo, East Java, Indonesia. 3) The results of the implementation of prophetic leadership in the development of religious culture at Boarding school Modern Arrisalah Gundik Slahung Ponorogo, East Java, Indonesia. The concept of prophetic leadership that is understood by the leaders of Boarding school Modern Arrisalah is simply by imitating the Prophet Muhammad. Following the capacity of humanity. Generally, prophetic leadership is done by emulating four characteristics of the Prophet. He is honest in everything, including conveying his knowledge honestly, correctly and can be tested for its source. He mandated his leadership, did what he ordered for all the clerics and his students; he also never renounced his leadership. He tabligh, conveyed everything that he had so far for the benefit of the cleric and his students. He is intelligent in all aspects of behaviour and mind, so now he is the idol of the students.Kepemimpinan profetik adalah kepemimpinan yang bersifat kenabian. Tujuan utama dari tugas kenabian ialah untuk mengajarkan kepada manusia bagaimana cara mendapat kebahagiaan dan keselamatan, baik di dunia maupun akhirat. Kajian ini untuk mendeskripsikan dan menganalisis tentang 1) Strategi prophetic leadership dalam pengembangan budaya religius di Pesantren Modern Arrisalah Gundik Slahung Ponorogo, Jawa Timur, Indonesia. 2) Faktor pendukung dan penghambat dalam penerapan prophetic leaership di Pesantren Modern Gundik Slahung Ponorogo, East Java, Indonesia. 3) Hasil penerapan prophetic leadership dalam pengembangan budaya religius di Pesantren Modern Arrisalah Gundik Slahung Ponorogo, Jawa Timur, Indonesia. Konsep prophetic leadership yang dipahami oleh pimpinan Pesantren Modern Arrisalah secara sederhana ialah dengan meneladani Nabi Muhammad Saw. sesuai dengan kapasitas umat manusia. Umumnya prophetic leadership dilakukan dengan meneladani empat sifat Nabi. Beliau jujur dalam segala hal termasuk menyampaikan ilmu dengan jujur, benar dan bisa diuji sumbernya. Beliau amanah terhadap kepemimpinannya, melakukan apa yang beliau perintahkan untuk semua ustadz dan para santrinya, beliau juga tak pernah ingkar terhadap kepemimpinannya. Beliau tabligh, menyampaikan segala sesuatu yang beliau dapat selama ini untuk kemaslahatan ustadz dan para santri-santrinya. Beliau cerdas dalam segala aspek perilaku dan pikiran, sehingga sampai sejauh ini beliau adalah idola para santri.

Kepemimpinan Kepala Sekolah Dalam Mengembangkan Budaya Agama di SMK Telkom Sandhy Putra Malang

This study aims to (1) describes the religious culture in SMK Telkom Sandhy Putra Malang. (2) describes the principal strategies in the development of religious culture in SMK Telkom Sandhy Putra Malang. (3) explain citizen support schools in developing religious culture in SMK Telkom Sandhy Putra Malang. The results showed that (1) Being religious culture in SMK Telkom) include: (a) The addition of self-development learning the art of reading the Qur’an (SBA), (b) habituation smiles and greetings attitudes, (c) Implementation of Friday congregational prayers, girl’s learning, (d) The use of the hijab (islamic dress) on the day and month of Ramadan Friday, (e) Development of islamic religious activities through the BDI (islamic proselytizing agency), (f) warning the great days of Islam (PHBI). (2) the principal strategies in developing the religious culture include: (a). Program planning, (b) give an example to the citizens of the school, (c) share and support religious activities, (d) Conducting evaluations. (3) citizens support the school has done very well by showing their commitment. Sequentially (sequential) residents support the schools to the cultural development of religion is as follows: the principal’s commitment, the commitment of teachers, student commitment, and commitment of employees. Keywords: Principal Leadership, Religious Culture

New worlds: a religious history of Latin America

This extraordinary book encompasses the time period from the first Christian evangelists' arrival in Latin America to the dictators of the late twentieth century. With unsurpassed knowledge of Latin American history, John Lynch sets out to explore the reception of Christianity by native peoples and how it influenced their social and religious lives as the centuries passed. As attentive to modern times as to the colonial period, Lynch also explores the extent to which Indian religion and ancestral ways survived within the new Christian culture. The book follows the development of religious culture over time by focusing on peak periods of change: the response of religion to the Enlightenment, the emergence of the Church from the wars of independence, the Romanization of Latin American religion as the papacy overtook the Spanish crown in effective control of the Church, the growing challenge of liberalism and the secular state, and in the twentieth century, military dictators' assaults on human rights. Throughout the narrative, Lynch develops a number of special themes and topics. Among these are the Spanish struggle for justice for Indians, the Church's position on slavery, the concept of popular religion as distinct from official religion, and the development of liberation theology.

Anglo-Saxon Church Councils, c. 650-c. 850 by Catherine Cubitt

Anglo-Saxon Church Councils, c. 650-c. 850. By Catherine Cubitt. [Studies in the Early History of Britain.] (Leicester University Press. Distributed in the United States by St. Martin's Press, New York. 1995. Pp. x, 363. $59.00.) An excellent contribution to the history of the early English church, this book offers both a specific focus on ecclesiastical councils and an encompassing assessment of the growth and development of religious culture in the early Anglo-Saxon period. Anglo-Saxon Church Councils is organized into two parts. Three succinct essays in Part One explain the organization of synods, their frequency, location, and other matters; the actual business of the synods, which ranged from questions of doctrine to the adjudication of disputes concerning church property; and diplomatic (or textual) matters and procedure. Five chapters in Part Two analyze major councils-Clofesho (held in 747), Chelsea (816), and councils convened by papal legates visiting York and Canterbury (786)-and charter evidence of synods held during the late eighth and early ninth centuries, a period when Mercian kings exercised political ascendancy over the Church in regions south of the Humber. Two appendices (together over seventy pages) summarize the evidence for each synod discussed and supply maps showing the location (or probable location) of the synods and other useful data. Eighth-century councils brought about fundamental organizational changes that reflected the Church's need to consolidate its position. Early in the ninth century, Cubitt argues, the political significance of the synods diminished as bishops became more concerned with protecting their privileges and less concerned with reforming ecclesiastical practices. The bishops' authority in judicial matters (including disputes about property) waned as West Saxon kings undid the older political order created by Mercian kings; thereafter synods focused more narrowly on ecclesiastical issues. As Cubitt notes in her introduction, scholarship on Anglo-Saxon synods is scant. The two most important early councils-Clofesho and Chelsea-are not included in Dorothy Whitelock's influential English Historical Documents (which does include a compressed version of the papal legates' report); the standard edition of conciliar texts by Haddan and Stubbs is over 125 years old. Cubitt suggests that the synods have been ignored for three reasons: manuscript evidence is limited (especially in comparison to continental synods); the Anglo-Saxon Church was long thought to have lacked distinctive conciliar traditions (synods were seen as extensions of royal councils instead, and indeed those synods dealing with political matters rather than ecclesiastical reform are those Whitelock and others regarded as most important); and Anglo-Saxon church history has been predominantly monastic in emphasis, while the history of synods is the history of episcopal rather than monastic authority (pp. …