Abstract:Islamic Education and Colonial Education are two methods to educate the Indonesian people, especially in Java. Islamic Education and Colonial Education have their own advantages for society. Islamic Education tends to be…
more religious, while Colonial Education tends to be secular and liberal. Each education has a different teaching system because it has different goals and targets according to the interests of the government in power at that time. This research method uses a historical method that is based on four things as usual, namely: heuristics, criticism, verification and historiography. Because this event is a political history, the researcher uses a socio-political approach to analyze it. On the other hand, assisted by the challenge and response theory developed by Arnold Toynbe. According to this theory, culture occurs because of challenges and answers between humans and their surroundings. The results of this study indicate that the existence of racial and discriminatory Dutch colonial government education resulted in the emergence of forms of resistance in the field of education. This phenomenon results in the birth of Islamic boarding schools and private schools such as: Tebu Ireng Islamic Boarding School (1899), Tambak Beras Islamic Boarding School (1919) East Java, Krapyak Islamic Boarding School, Yogyakarta (1911), Sukamanah Islamic Boarding School, Cipasung Tasikmalaya, West Java (1930). As for private schools (private) namely Muhammadiyah School (1912), Taman Siswa (1922) and Nahdlatul Ulama (1926).
Abstract:The Community Service Program (PKM) in Kampung Emas Seyegan was implemented to address local economic stagnation caused by limited product innovation, weak business management, and low digital marketing literacy among the…
e Krapyak tofu industry center. Through a participatory approach and an applied training model, this program focuses on improving production and marketing capacities by developing healthy culinary products made from low-calorie tofu. The training included the processing of two flagship products—Tofu Rolade and Tofu Dimsum—with the application of food safety standards, flavor diversification, and packaging innovation. In addition, participants received assistance in business management, cost of goods sold (COGS) calculations, branding, as well as digital marketing using social media and e-commerce platforms. The results show a significant increase in production skills, understanding of the value chain, and the ability to downstream local souvenir products. The program successfully fostered an innovative entrepreneurial orientation, strengthened local culinary identity, and has the potential to increase household income and the economic sustainability of the community.
Abstract:Tulisan ini bertujuan untuk mengkaji ulang kiprah “Tiga Serangkai” sebagai agen-agen penyebar Islam Wasthiyyah yang memimpin Pondok Pesantren Al-Munawwir Krapyak yang terkenal akan tradisi pengajaran dan pendidikan hafalan…
afalan Alquran sepeninggal KH. M. Munawwir dengan memanfaatkan teori sosiologi milik Pierre Bourdieu. Konsep Wasathiyyah menjadi dasar dari konsep “al-Muhafdhotu ‘ala Qadimi al-Shalih wa al-Akhdhu bi al-Jadid al-Ashlah” yang bisa diartikan sebagai sikap toleran yang menerima perkembangan dan tuntutan zaman tanpa meninggalkan nilai-nilai dan tradisi luhur. Konsep ini juga diterapkan dalam pondok-pondok pesantren beraliran Ahlusunnah Wal Jamaah seperti Pondok Pesantren Al-Munawwir Krapyak. Setelah wafatnya KH. M. Munawwir (Muassis Pondok Pesantren Al-Munawwir Krapyak) pada 1942 M, kepemimpinan pesantren Al-Munawwir dipegang oleh “tiga serangkai”: 1) KH. R. Abdullah Afandi Munawwir, 2) KH. R. Abdul Qodir Munawwir, dan 3) KH. Ali Maksum (yang baru pindah dari Lasem ke Krapyak di tahun 1943 M). Konsep-konsep dalam teori sosiologi milik Pierre Bourdieu yang digunakan dalam tulisan ini adalah habitus, modal, ranah, dan praktik. Melalui pembacaan ulang terhadap kiprah “Tiga Serangkai” sepeninggal KH. M. Munawwir Krapyak dengan menggunakan teori Pierre Bourdieu, didapatkan beberapa hipotesis sebagai berikut: 1) habitus yang terdapat dalam kisah “Tiga Serangkai” sebagai penerus estafet kepemimpinan Pondok Pesantren Al-Munawwir Krapyak adalah habitus “pesantren” yang memegang akidah (doksa) Ahlusunnah Wal Jamaah, 2) Modal yang dimiliki “Tiga Serangkai” sebagai agen penyebar Islam Wasathiyyah adalah modal simbolik, modal ekonomi, modal akademis, modal politik, dan modal kultural, 3) Ranah yang menjadi tempat berkiprahnya “Tiga Serangkai” adalah pondok pesantren, lembaga masyarakat luar pesantren, dan lembaga nasional, dan 4) kiprah yang berarti praktik dalam kacamata Bourdieu di sini mengarah pada kiprah “Tiga Serangkai” di sisi internal (pesantren) dan sisi eksternal (masyarakat dan nasional)