Makalah Tentang Adhd Fotenote

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Catatan kaki atau yang juga dikenal dengan istilah footnote adalah daftar keterangan khusus yang ditulis di bagian bawah setiap lembaran atau akhir bab karangan ilmiah.Atau secara lengkap, Catatan kaki adalah keterangan tambahan yang terletak di bagian bawah halaman dan dipisahkan dari teks karya ilmiah oleh sebuah garis sepanjang dua puluh ketukan (dua puluh karakter) 1.

Javanese Santri IslamThe Western aversion and distrust towards Islam runs deep, in contrast to how ‘friendlier’ religions such as Buddhism, Confucianism and Hinduism are often considered.1 Even Westerners better informed about Islam have their concerns, so it is probably not simply a case of a ‘misunderstood’ religion. Many see Islam as an inherently undemocratic religion, placing restrictions on, for example, women’s rights or freedom of religion.2 To assert that understanding leads to tolerance is not necessarily true. Islam confronts many of the foundations of Western liberal-democratic culture, and by its very nature does not lend itself to be co-opted into the pluralistic, ‘tolerant’ frameworks of liberal Western societies.Islam in Java is extremely diverse in the manner of its expression, and highly variable in terms of depth of commitment to the religion. The oft-quoted figure that 90% of the Javanese population embraces Islam is extremely misleading, and in fact, wrong. It is perhaps true that 90% of the Javanese population hold an identity card (KTP) stating that Islam is their religion.

However given the lack of religious freedom in Indonesia,3 the life-threatening danger of not professing a government-approved religion, and pressure from within the Ministry of Religion and Islamists to inflate the number of Muslims in Indonesia for political reasons, this 90% figure should be summarily dismissed as an untruth.Muslims in Java are usually divided vertically according to their level of identification with Islam; ie, Geertz’s abangan/santri dichotomy, with the santri much more closely identifying themselves as Muslim. In addition to this, there is also a horizontal traditionalist/modernist dimension within Javanese Islam.So what constitutes a santri Muslim in Java? And how are they differentiated from other Javanese who call themselves Muslim? Originally a santri was simply a student or follower within an Islamic school called a pesantren (literally, “place of the santri”) headed by a kyai master. The word ‘santri’ referred to persons who removed themselves from the secular world in order to concentrate on devotional activities and mystical matters, and pesantren were the focus of such devotion.4 It was only later that the word santri was used to describe that particular class within Javanese society that identified strongly with Islam, distinct from the more nominal Islam of the abangan and priyayi.

And indeed, the word ‘santri’ used to describe a class probably had a lot more to do with the influence of Geertz himself on how Javanese think about themselves. In fact, in common conversation, the word muslimin5 is far more likely to be used to distinguish ‘santri’ Javanese from other groups within society.Further complicating this matter is that not all santri are alike; within this group itself there exists a wide variety of belief and interpretation of what constitutes ‘Islam’.

Makalah Tentang Adhd Fotenote Students

To some extent this reflects the variety of belief held by Muslims the world over, and is generally characterised by a division between ‘traditionalist’ and ‘modernist’ outlooks. It can also be depicted as a division between an Islam that has been absorbed to become an integral part of a local culture, and a ‘puritan’ Islam that sees such cultural adaptation as being contrary to the original aesthetic.Islam in Java eventually developed into two Islamic traditions that are apparent today; a Javanese Islam with its syncretic characteristics, and a ‘puritan’, modernist Islam.

Makalah Tentang Adhd Fotenote Adults

The first is an Islam within which is infused with a complex mix of animist-Hindu-Buddhist beliefs and concepts, and which is inclined to mysticism. The second is relatively freer of these syncretic accretions, and is much closer to the dogma of the defining Arabian orthodoxy.6Islam did not arrive in Java in its pure, Arabian form.7 One of the main reasons that Islam was able to take root in Java was due to the particular kind of Islam, Sufism, that emphasised with local traditions and customs, and was itself quite compatible with the pre-existing and highly developed Javanese mystical outlook. Islam was thus introduced with relatively little upheaval into the existing cultural, social and political structures.8 In addition, amongst the Hindu-Buddhist nobility, Sufi Islam offered a credible mysticism as an alternative or additional source of mystical power and political legitimation9; Islam could be integrated into the wider Javanese search for magical powers.10Because of its mystical outlook, Sufi Islam was more easily incorporated into the traditional Javanese worldview. Towards the end of the 19th century the whole of Java could be considered ‘Islamised’,11 however the intensity of this process was uneven across the island.