🎊 Pendekatan Kultural Edukatif Terhadap Agama Dan Perkembangan Sosial Budaya Where I can find it?

PendekatanBudaya Terhadap Agama Tinggalkan Balasan Pendekatan Budaya Terhadap Agama Oleh Parsudi Suparlan (alm.) Disampaikan dalam Pelatihan Wawasan Ilmu Pengetahuan dan Pendidikan Dosen Pendidikan Agama Islam Di Perguruan Tinggi Ditjen Pembinaan Kelembagaan Agama Islam Departemen Agama, R.I. Tugu, Bogor, 26 November 1994 Corps de l’article Si l’école nourrit […] l’élève de culture, c’est pour lui permettre de s’adapter et de s’insérer plus rapidement dans ce monde,monde d’une extrême complexité où il lui faut vivre. Mais c’est aussi pour qu’il assimile cette culture, pour qu’il construise par elle une identité intellectuelle et personnelle afin qu’à partir de cette base il soit à son tour innovateur et même créateur. Rapport Corbo, 1994, p. 15 L’éducation est une voie privilégiée de transmission et d’épanouissement de la culture d’un peuple comme d’un individu, et l’école demeure la première institution sociale dont la mission est l’éducation. L’éducation, en favorisant notamment le dialogue entre quête de sens et construction des savoirs, se doit de procurer à l’élève des outils et des langages pour comprendre le monde et se comprendre dans le monde Simard, 2002a, p. 72. C’est cette perspective culturelle qui anime l’actuelle réforme en éducation au Québec. Réaffirmer l’école dans sa finalité culturelle en plus de ses finalités utilitaire et cognitive, comme l’affirmait le Rapport Inchauspé 1997, à la suite des États généraux sur l’éducation de 1996, est devenu une priorité en cette époque où déferlent sur notre monde la pensée unique et la généralisation de la culture MacDo ou MacWorld à la vitesse de la mondialisation du système de marché Aktouf, 1999. S’appuyant sur ce rapport, le ministère de l’Éducation du Québec, dans son document L’école tout un programme énoncé de politique éducative ministère de l’Éducation du Québec – MÉQ, 1997, statuait sur l’extrême urgence de rehausser la dimension culturelle des programmes de formation, principalement dans les disciplines, et de favoriser une approche culturelle pour enseigner ces disciplines. Les orientations du Programme de formation de l’école québécoise, tant à l’ordre du primaire que du secondaire MÉQ, 2001a et 2003, préconisent l’ancrage culturel dans les apprentissages réalisés par l’élève afin d’élargir sa vision du monde, de structurer son identité et de développer son pouvoir d’action. La volonté ministérielle de renforcer les liens entre éducation et culture, de réhabiliter le rôle des savoirs, voire des diverses disciplines dans une perspective culturelle, est tout à fait pertinente. L’élève, dans son parcours de formation, sera convié aux grands univers de la connaissance et de la culture ; ces savoirs essentiels que sont les langues, le champ de la technologie, de la science et des mathématiques, l’univers social, les arts et le développement personnel, constituent un ensemble de connaissances et de pratiques, formant le noyau de la culture. Rappelons-le, la perspective culturelle conçoit la formation d’abord, comme l’appropriation, par les nouvelles générations, des savoirs de la culture, qui constituent le propre de l’être humain et qui sont l’essence du monde où il faut vivre, monde qui n’est plus naturel mais culturel Rapport Inchauspé, 1997, p. 25. Cela semble primordial dans une société où la jeunesse, privée de son passé et en mal d’avenir a tendance, comme dans la plupart des sociétés occidentales, à vivre au présent. À la lumière de plusieurs auteurs Bruner, 1991, 1996 ; Dumont, 1968 ; Simard, 2002a, avoir une approche culturelle de l’enseignement signifierait se préoccuper d’une appropriation personnelle et significative des savoirs par l’élève, situer les savoirs dans le contexte historique, social et culturel de leur élaboration tout en instaurant des liens avec la culture première de l’élève – avec la diversité, voire la disparité qu’on connaît, tant du point de vue du profil culturel des jeunes que de la profusion des lieux de savoir et de la puissance des technologies de communication –, provoquer chez l’élève une prise de conscience de sa propre culture tout en prenant du recul pour mieux la comprendre et s’ouvrir à soi, aux autres et au monde. Il en résultera une évolution de ses propres représentations et de ses savoirs, ferments d’une culture en devenir. Un des mandats de l’éducation se dessine donc ainsi mettre en oeuvre des conditions qui permettent aux élèves de s’approprier, d’intégrer et d’organiser les connaissances en un tout cohérent, original et personnel, de se situer au sein des problèmes et des réalités complexes de son temps, dans son identité humaine et dans l’histoire Simard, 2002a, p. 77. L’approche culturelle de l’enseignement touche certes les élèves, mais aussi, de manière complexe et profonde, les enseignants, qui doivent s’inscrire dans un rapport vivant à la culture et un réinvestissement historique, social et culturel des savoirs scolaires. Par le fait même, la formation initiale et continue des enseignants s’en trouve influencée dans ses programmes et ses activités Sorin et Lafortune, 2006. C’est pourquoi le Gouvernement du Québec a publié tour à tour son document La formation à l’enseignement. Les orientations. Les compétences professionnelles MÉQ, 2001b, en vigueur depuis dans les universités québécoises, et celui à l’intention du personnel enseignant, signé conjointement avec le ministère de la Culture et des Communications, L’intégration de la dimension culturelle à l’école MÉQ et MCC, 2003. Dans cette perspective, l’enseignante ou l’enseignant devient un passeur culturel, selon l’expression maintenant consacrée de Zakhartchouk 1999, p. 20, passeur dans le sens où il va accompagner l’élève dans ce voyage de sa culture première vers une culture » qui vaut la peine », une culture dans laquelle il se doit d’être plongé, bien que le voyage soit une occasion d’aller plus loin. Passeur cultivé » s’il veut être culturel », et cultivé » en particulier dans son domaine spécifique, celui de la pédagogie, sans laquelle il ne peut y avoir de passage » pour tous. Pour que ce passage culturel à l’école ait véritablement lieu, les conditions à réunir pour une formation adéquate relèveraient de trois grands axes Zakhartchouk, 1999, p. 112 un travail sur le rapport personnel à la culture de chaque enseignant ou futur enseignant, point d’appui et passage obligé pour une formation culturelle des élèves ; une intégration de la réflexion sur la culture dans toute formation, notamment disciplinaire ; la mise en place d’une articulation entre apprentissage de techniques pédagogiques et formation culturelle. Dans ce contexte de réforme et de discours officiel sur l’enrichissement culturel prôné à l’école, cette question de la culture, que ce soit au sujet de sa définition, de son acquisition par les élèves, des approches pédagogiques, de la formation à l’enseignement, etc., alimente la réflexion des chercheurs Simard, 2001, 2002b. On en veut également pour preuve l’ouvrage collectif dirigé par Simard et Mellouki 2005 ou un numéro thématique de la Revue des sciences de l’éducation Enseignement et cultures », dirigé par Tardif et Mujawamariya 2002 où Gohier, notamment, appréhende l’enseignant à la fois comme passeur, médiateur et lieu, et où Saint-Jacques, Chené, Lessard et Riopel ont investigué les représentations qu’ont les enseignants du primaire de la dimension culturelle du curriculum. En 2001, dans le n° 118, la revue Vie pédagogique présentait un dossier sur la question Enseigner et apprendre selon une perspective culturelle » et des chercheurs, tel Simard 2005, se sont penchés sur le rôle de l’école envers la formation culturelle des élèves. Toutefois, si chaque discipline est porteuse de culture autant par son histoire que par les questionnements qu’elle suscite, c’est le français, qui attire notre attention ici, à la fois comme culture de la langue Chartrand, 2005 et comme culture littéraire, sans exclure bien sûr le fait que la classe de français est également un lieu de convergence d’autres disciplines, les arts, l’histoire et la géographie, pour ne nommer que celles-ci. Par ailleurs, depuis quelques années, l’approche culturelle en enseignement du français est devenue elle-même objet d’études Simard, 2004 ; Simard et Côté, 2005 et on commence à publier des ouvrages au service de la pratique enseignante tel ce Guide du passeur culturel dirigé par Boucher et Pilote 2006. Si la dimension culturelle est au coeur de la réforme scolaire actuelle au Québec, avec cette idée porteuse que la culture n’est pas le seul fief de la littérature et des arts, mais qu’elle est aussi scientifique, mathématique, informatique et autres, elle représente également une préoccupation majeure en France, comme le prouve le récent Décret relatif au socle commun de compétences et de connaissances ministère de l’Éducation nationale, de l’Enseignement supérieur et de la Recherche, 2006. Ce décret fixe les repères culturels et civiques qui constituent le contenu de l’enseignement obligatoire, ce socle commun devenant la référence obligée pour la rédaction des programmes d’enseignement de l’école et du collège ordres du primaire et du secondaire. Outre les compétences liées à la culture scientifique et technologique, à la culture numérique, etc., une des sept compétences y cible expressément le développement d’une culture humaniste fondée notamment sur la fréquentation des oeuvres littéraires, les apports de l’éducation artistique et culturelle, et l’acquisition de repères géographiques et historiques communs. Déjà, au plan institutionnel, l’inscription explicite de la littérature au programme dès l’école élémentaire, en 2002, et l’encouragement à la même époque des projets artistiques et culturels sous le ministère de Jack Lang, manifestaient la volonté d’un partage généralisé des biens culturels disponibles et de leurs bénéfices tant individuels que collectifs tout au long du cursus scolaire. Par ailleurs, du point de vue de la recherche, tant au Québec qu’en France et plus largement en Europe francophone, l’évolution des références théoriques dominantes, autrement dit le déplacement de l’attention portée au texte vers le sujet lecteur l’approche formaliste versus l’esthétique de la réception sur les traces d’Iser, Jauss, Eco a ouvert tout un nouvel horizon de recherches en didactique du français qui se focalise principalement sur la lecture littéraire Dufays, Gemenne et Ledur, 2005 ; Falardeau, 2003 ; Lebrun, 2006 ; Poslaniec, 2002 ; Sorin, 2003, 2004 ; Tauveron, 2001, 2004 ; Tauveron et Reuter, 1996. La lecture littéraire désigne aujourd’hui un mode de lecture particulier engendré par un va-et-vient dialectique entre une lecture participative privilégiant la construction référentielle et l’implication psychoaffective et émotionnelle du lecteur, et une posture plus distanciée par rapport au texte, ouvrant au symbolisme, aux liens intertextuels, aux jeux des implicites et favorisant la pluralité des lectures. La transposition de la lecture littéraire dans le cadre de l’enseignement devrait notamment aboutir à la prise en compte de la culture privée de l’élève quand il s’agit de la lecture des textes littéraires proposés par l’école, et plus précisément à la prise en compte des manières individuelles de lire, parfois éloignées de celles visées par l’école. Un ouvrage comme celui qu’ont coordonné Demougin et Massol 1999 fait apparaître à la fois la nécessité et l’application limitée de cette prise en compte dans l’ordinaire des classes. L’ouvrage dirigé par Rouxel et Langlade 2004, axé sur le sujet lecteur, est significatif du désir des chercheurs/formateurs de promouvoir ce basculement de perspective au sein de l’école, pour servir l’intérêt des élèves. Du côté de la sociologie, les travaux de Lahire 2004, qui répondent à ceux de Pierre Bourdieu, et la notion qu’il développe de dissonance, montre la diversité des pratiques culturelles de tout individu tant en ce qui concerne les objets retenus que les usages qu’il en fait et questionnent un clivage parfois convenu et un peu forcé entre les pratiques des nantis, d’un côté, et celles des classes dominées, de l’autre. Cette perspective autorise en tout cas à relativiser l’opposition entre la réception qu’ont les uns et les autres des objets culturels disponibles il n’y a pas, de façon tranchée, les avertis d’un côté et les naïfs de l’autre en matière de consommation/appropriation culturelles, même si la distinction entre production culturelle de masse et production culturelle savante ou légitime perdure. L’école est donc bien le lieu où mettre au jour ces conflits culturels qui se jouent chez tout individu, et auxquels elle contribue largement. Dans le domaine spécifique de la lecture littéraire, elle doit amener les élèves à la conscientisation de la diversité des postures, et expliciter clairement celles qu’elle préconise et valorise, tout en continuant de s’interroger sur le bien fondé de ces attentes institutionnelles. Ce numéro thématique explore diverses perspectives didactiques, tant au Québec qu’en France, prenant en compte une approche culturelle en enseignement du français. On a affaire à une diversité d’approches certaines problématisent clairement la question de l’altérité culturelle à laquelle l’école confronte les élèves ; d’autres s’appuient davantage sur des observations précises qui permettent de soulever divers problèmes liés à la mise en oeuvre d’un véritable dialogue, d’une véritable intercompréhension entre pairs mais aussi entre l’enseignant et les élèves, chacun parlant à partir d’entours qui lui sont propres ; d’autres enfin avancent des propositions concrètes éprouvées dans des classes. Si les programmes scolaires et les orientations didactiques et pédagogiques fixés par les gouvernements diffèrent d’un pays à l’autre, si l’importance accordée à la culture se distingue pour des raisons à la fois historiques, politiques et économiques, on ne peut que tirer profit d’une approche comparée en matière d’enseignement du français, langue nationale, de modèles pédagogiques et de contenus de formation. Ce numéro thématique tente de créer un espace transactionnel entre les diverses problématiques en didactique du français touchant la mise en oeuvre de l’approche culturelle de l’enseignement, dix ans après la tenue des États généraux sur l’éducation de 1996, non pas pour en faire un bilan, mais bien pour en dégager de nouvelles perspectives. Ce numéro explore deux grandes problématiques constituant les deux grandes parties de l’ouvrage. Dans la première partie, ont été regroupées les problématiques liées à l’approche culturelle en formation à l’enseignement signification d’une approche culturelle de l’enseignement ; conscience de l’enseignant et de son rôle dans l’appropriation de la culture par ses élèves ; conceptualisation de la culture ; significations d’une approche culturelle appliquée à la discipline français, etc. Denis Simard, Érick Falardeau, Judith Émery-Bruneau et Héloïse Côté ont tenté de saisir le rapport que les enseignants entretiennent avec le savoir et la culture, rapport qu’ils considèrent préalable à une approche culturelle de l’enseignement. S’inspirant des travaux de Charlot 1997 sur le rapport au savoir et des résultats d’une recherche menée auprès de 35 étudiants de deuxième année en formation à l’enseignement du français, ils ont mis à jour quatre profils de ce rapport à la culture susceptibles d’inspirer de nouvelles avenues en formation des enseignants à l’égard de l’approche culturelle de l’enseignement. Dans le cadre d’un projet d’innovation pédagogique, Sylvain Manseau et Olivier Dezutter justifient l’instauration d’une nouvelle activité, Enseigner dans une perspec-tive culturelle, désormais inscrite au programme de baccalauréat en enseignement au secondaire de l’Université de Sherbrooke. Cette nouvelle activité vise notamment l’intégration des savoirs et la concrétisation de ce que pourrait être une approche culturelle de l’enseignement. Si Saint-Jacques, Chené, Lessard et Riopel 2002 se sont attardés aux représentations que se font les enseignants du primaire de la dimension culturelle du curriculum, Liliane Portelance rend plutôt compte des savoirs partagés par l’enseignante associée et la stagiaire au sujet de la culture et de l’approche culturelle. Si les significations diffèrent, il y a toutefois consensus sur l’évidence de la dimension culturelle de l’école et sur l’importance de privilégier une approche culturelle dans les apprentissages comme soutien essentiel à la construction des savoirs et au développement des compétences, notamment disciplinaires. Sans être située en formation à l’enseignement, la recherche de R’Kia Laroui sur les représentations que se font les enseignants de l’approche culturelle ainsi que sur l’impact de ces représentations sur leurs pratiques conduit à des constats riches d’enseignements qui pourraient alimenter la réflexion sur la formation tant initiale que continue des enseignants afin qu’ils deviennent véritablement des passeurs culturels. Partant du principe que les enseignants seront pour les élèves à la fois des modèles linguistiques et des médiateurs culturels, Martine Mottet et Flore Gervais interrogent les représentations et les réactions affectives de futurs enseignants du baccalauréat en éducation préscolaire et enseignement primaire à l’égard du français québécois oral standard, de la culture et de la didactique de l’oral. De la comparaison des résultats avec le profil de l’enseignant cultivé en français oral qu’elles ont tracé, les deux chercheures ont tiré quelques conclusions pertinentes à la formation à l’enseignement, notamment en regard de la langue parlée, ses particularités par rapport à l’écrit, ses registres, son histoire, sa didactique. Elles souscrivent en cela à la culture de la langue. La deuxième partie de ce numéro thématique traite plutôt de la prise en compte de l’approche culturelle en classe de français ou de littérature. Les problématiques abordées sont soit liées à l’élève culture privée, culture scolaire ; culture de la langue ; contexte d’immigration et multiculturalisme ; le lecteur comme être de culture ; soit liées à l’intervention éducative, l’enseignant devant mettre en contexte cette approche culturelle en interpellant son implication comme passeur culturel et en entrevoyant la classe comme une communauté de lecteurs et d’auteurs ou comme communauté interprétative. Danielle Dubois Marcoin se préoccupe de la fonction d’acculturation de l’école et de la nécessaire prise en considération, dans le cadre d’une éducation à la littérature, des habitus et des référents culturels des élèves. C’est par des propositions dialogiques entre la culture privée et la culture scolaire par l’entremise d’activités créatives personnelles et impliquées que les élèves s’approprieront cette culture nouvelle que leur propose l’école. Marlène Lebrun s’intéresse à l’élaboration d’une approche culturelle de la littérature en classe de français au primaire en tablant particulièrement sur le dialogue qui s’installe dans la communauté de lecteurs et d’auteurs que constitue une classe. Elle a notamment investigué les représentations que se font les élèves de l’activité d’écriture, de son apprentissage et des pratiques littéraires qui lui sont associées, telle la lecture littéraire. Dans son contexte de recherche, elle établit que l’évolution d’un rapport positif à l’écriture littéraire d’élèves de 10 ans va de pair avec la construction d’une posture auctoriale et une certaine ouverture à la culture. Patrick Demougin montre comment l’enseignement de la littérature a basculé d’une perspective linguistique centrée sur le texte vers une perspective anthropologique davantage centrée sur le lecteur comme être de culture. Il assimile la rencontre des élèves avec la littérature à la crise fondatrice liée à l’expérience de l’altérité en matière de langue et de culture qu’ont vécue et décrite Derrida et Khatibi Derrida, 1996. À partir de deux expériences, l’auteur fait apparaître deux risques en enseignement de la littérature l’instrumentalisation et le désengagement du lecteur. Amener les élèves à avoir prise sur l’altérité culturelle à laquelle on les confronte, en maintenant la tension entre sensible et conceptuel, exige l’implication individuelle de l’enseignant en matière de choix des textes et engage son inventivité professionnelle. L’analyse du travail d’enseignants en français, langue de scolarisation, auprès d’élèves nouveaux arrivants en France, du CP 1re année du primaire au CM2 fin du primaire, permet à Sylvie Courally de mettre en évidence qu’en l’absence de prescriptions ministérielles, face à l’hétérogénéité de leur public et privés de matériel adapté à ces élèves dans le domaine de l’acquisition de la langue et de la culture de l’écrit, les enseignants trouvent des compromis. Contraints par l’urgence d’amener chacun à une maîtrise première de la langue, ils s’appuient essentiellement sur des textes fonctionnels et communicationnels ou sur la transcription d’un oral surnormé, ce qui les conduit à délaisser largement la dimension culturelle de la langue, voire la littérature. Après avoir rappelé l’évolution historique du concept d’interprétation et faisant appel à la notion d’entour telle que définie par François 1998, Évelyne Bedoin analyse et compare deux situations de débats interprétatifs dans une même classe de CM2 appliquées respectivement à une question relevant à la fois des sciences de la nature et de la littérature. L’hétérogénéité des entours au sein de la communauté interprétative que constitue la classe amène à des quiproquos qui ne sont pas forcément mis au jour par le maître qui, dans sa reformulation, a tendance à imposer un sentiment de consensus alors que l’intercompréhension ne s’est pas vraiment développée du fait que les cadres de références des différents interlocuteurs n’ont pas eu l’occasion d’être explicitement identifiés. Pour conclure, les perspectives didactiques présentées contribuent, à leur façon, à faire avancer la réflexion sur l’enseignement du français dans sa dimension culturelle, ouvrant ainsi de nouveaux chantiers de annexes Tabel3 Perbedaan Profil Perkembangan Agama dan Keyakinan antara Siswa SLTP dengan Siswa SLTA. No. Siswa SLTP (Remaja Awal) (keluarga dan sekolah) dan penentu kultural (agama). Pemahaman tentang faktor-faktor yang dapat mempengaruhi penyesuaian diri dan bagaimana fungsinya dalam penyesuaian merupakan syarat untuk

Pendekatan sosial-budaya merupakan salah satu pengembangan dari kurikulum. Pendekatan ini dipengaruhi oleh pemikiran Piaget, Bruner dan Vygotsky. Sosio-budaya sangat terpengaruh oleh pandangan-pandangan dari Vygotsky 1978 . Seiring dengan Piaget penekanan terhadap pemahaman perkembangan ditinjau dari sisi genetik . Pendekatan lainnya mengarah pada perhatian asal muasal “Sosial”, dimana kapasitas intelektual berhubungan erat dengan aktifitas sosial , semakin tinggi intelektual seseorang maka aktivitas sosialnya juga akan semakin banyak, hal ini dikarenakan aktivitas sosial sebagai tuntutan dari intektual sesuai dengan pengamatan dan analisis Vygotsky. Kemampuan dan hubungan antar manusia selalu dikaitkan dengan penggunaan alat alat dan teknologi fisik. Akan tetapi sosial-budaya mengarahkan pemikiran kita bukan kepada fisiknya akan tetapi bagaimana cara-cara dan ketersediaan alat tersebut, dengan kata lain sosial-budaya mengambil pandangan/perspektif dari sudut pemikirannya, sedangkan realitanya diwujudkan dengan bentuk alat-alat tadi. Pendidikan diperoleh dari pemaknaan terhadap tradisi dan budaya, dan pengetahuan dapat diperoleh dari masyarakat. Bruner juga berpendapat bahwa pendidikan harus membantu siswa tumbuh besar dalam suatu budaya, membantu menemukan identitas diri dan membantu menemukan makna hidup dari budaya tersebut. Alat dan tanda serta simbol sesuatu adalah produk dari sejarah sosial-budaya yang diinterpestasikan kedalam pemikiran orang-orang/masyarakat sesuai perkembangan didalam masyarakat. Pada kenyataan terdapat begitu banyak budaya dimuka bumi ini, termasuk pola pengasuhan anak. Di Indonesia pola orang tua untuk mendidik dan mengasuh putra putrinya dikenal dengan istilah asuh, asah dan asih. To read the full-text of this research, you can request a copy directly from the has not been able to resolve any citations for this has not been able to resolve any references for this publication.

kepentingansosial, ekonomi, dan politik. Indonesia sebagai sebuah Negara multi-kultural dengan mayoritas penduduk muslim terbesar di dunia dan memiliki keragaman etnik, budaya, bahasa, dan agama juga menjadi masalah untuk terwujudnya keharmonisan dan kenyamanan beragama, oleh karena itu, disamping bekerja sama dengan para ahli yang

Religious and socio-cultural education is inseparable in peoples lives. Educational cultural proximity to religion and socio-cultural development become two interrelated and mutually needy sides in solving social problems of society. This research shows that there is a relationship between religious and cultural education that is interrelated, giving birth to changes and responding to the rapid development of the times, thus ushering in a reality of religious life that is full of educational values without losing the local culture. The success of a nation can be seen and measured by the younger generation of its nation in the present and the future. Regarding religious education with culture, it is hoped that there will be the best results from a new generation and have potential with good quality, who can develop the knowledge they have and apply it well in the fabric of education, society, and culture. Thus, religious and socio-cultural education provides answers to various problems in the social development of budaya to religion in the context of educational institutions, be it in schools or madrasas. Pendidikan Agama Islam dan sosial budaya tidak dapat dipisahkan dalam kehidupan masyarakat. Pendekatan kultural edukatif terhadap agama dan perkembangan sosial budaya menjadi dua sisi yang saling terkait dan saling membutuhkan dalam memecahkan persoalan sosial masyarakat. Penelitian ini menunjukkan bahwa terdapat hubungan antara pendidikan Agama Islam dan budaya yang saling berkaitan, dengan melahirkan perubahan serta merespon berkembangnya zaman yang semakin pesat, sehingga mengantarkan pada sebuah kenyataan kehidupan beragama yang sarat dengan nilai-nilai pendidikan tanpa menghilangkan budaya setempat. Berhasilnya suatu bangsa dapat dilihat serta diukur dari generasi muda bangsanya pada masa kini serta pada masa yang akan datang. Dalam hubungannya Pendidikan Agama Islam dengan budaya, sangat diharapkan adanya hasil terbaik dari generasi yang baru dan memiliki potensi dengan kualitas yang baik, yang mampu untuk mengembangkan ilmu pengetahuan yang dimiliki dan mengaplikasikannya dengan baik dalam jalinan pendidikan, sosial dan budaya. Dengan demikian, Pendidikan Agama Islam dan sosial budaya memberi jawaban dari berbagai permasalahan dalam perkembangan sosial budaya terhadap agama dalam konteks lembaga pendidikan, baik itu di sekolah maupun madrasah. Discover the world's research25+ million members160+ million publication billion citationsJoin for free Nomor 3 Bulan Agustus Islamic Education and Socio-Cultural Development in Educational Institutions Firman Mansir Universitas Muhammadiyah Yogyakarta Pos-el firmanmansir DOI Abstract Religious and socio-cultural education is inseparable in peoples lives. Educational cultural proximity to religion and socio-cultural development become two interrelated and mutually needy sides in solving social problems of society. This research shows that there is a relationship between religious and cultural education that is interrelated, giving birth to changes and responding to the rapid development of the times, thus ushering in a reality of religious life that is full of educational values without losing the local culture. The success of a nation can be seen and measured by the younger generation of its nation in the present and the future. Regarding religious education with culture, it is hoped that there will be the best results from a new generation and have potential with good quality, who can develop the knowledge they have and apply it well in the fabric of education, society, and culture. Thus, religious and socio-cultural education provides answers to various problems in the social development of budaya to religion in the context of educational institutions, be it in schools or madrasas. Keywords Education, religion, socio-cultural Abstrak Pendidikan Agama Islam dan sosial budaya tidak dapat dipisahkan dalam kehidupan masyarakat. Pendekatan kultural edukatif terhadap agama dan perkembangan sosial budaya menjadi dua sisi yang saling terkait dan saling membutuhkan dalam memecahkan persoalan sosial masyarakat. Penelitian ini menunjukkan bahwa terdapat hubungan antara pendidikan Agama Islam dan budaya yang saling berkaitan, dengan melahirkan perubahan serta merespon berkembangnya zaman yang semakin pesat, sehingga mengantarkan pada sebuah kenyataan kehidupan beragama yang sarat dengan nilai-nilai pendidikan tanpa menghilangkan budaya setempat. Berhasilnya suatu bangsa dapat dilihat serta diukur dari generasi muda bangsanya pada masa kini serta pada masa yang akan datang. Dalam hubungannya Pendidikan Agama Islam dengan budaya, sangat diharapkan adanya hasil terbaik dari generasi yang baru dan memiliki potensi dengan kualitas yang baik, yang mampu untuk mengembangkan ilmu pengetahuan yang dimiliki dan mengaplikasikannya dengan baik dalam jalinan pendidikan, sosial dan budaya. Dengan demikian, Pendidikan Agama Islam dan sosial budaya memberi jawaban dari berbagai permasalahan dalam perkembangan sosial budaya terhadap agama dalam konteks lembaga pendidikan, baik itu di sekolah maupun madrasah. Kata Kunci Agama, Pendidikan, Sosial Budaya Introduction In the development of education, more time is rolling and the changing times increasingly have serious challenges Turaev, 2020, constitutional goals and expectations increasingly have complex problems, as long as these challenges start from actual life on a global, national, and local basis. Globalizations demands for education are increasingly massive, accelerative, and excessive. Education is part of life absolutely and rationally because everything that is done by man is part of the results of his education, therefore a straight and decent education is a right for every human being, human beings have their perspectives in responding to it, and one of which is in the perspective of religion and culture. So this is where the role of education is needed in achieving life values that have a moral instinct that is relevant in contemporary times. Therefore, for the modernization of education, it is very important to strive at this time to achieve an education that upholds social and cultural attitudes Zamani-Farahani & Musa, 2012. However, it is undeniable that the education of this modern era is very inversely proportional to the previous education which has the quality of instilling life values that are by society and culture Ugwu & de Kok, 2015. Islamic religious Volume 8 Nomor 3 Bulan Agustus Tahun 2022 education is an educational science that hopes to produce a good and useful generation and can always maintain the characteristics and identity of a country. The process of a good Islamic Religious Education is a process that has no limits for each individual as well as on the ritual side, but this educational activity can provide proof that the individual can understand each of the teachings they have previously studied. Education not only gives birth to intelligence but must also be balanced with moral attitudes based on good character values. Religion is something that cannot be separated from the constitutional ideals of the nation and Religion is also the one that has the greatest role in maintaining the value of life in this nation. Religious education plays an active role in maintaining the value of existing life through religious leaders, of course, in conveying their education, do not forget to adjust to the existing culture Anggadwita et al., 2017. Because culture is the essence and way of life of a nation that must be maintained by every citizen, therefore, with the existence of education that upholds religion and culture, the value of the life of this nation is maintained from the influence of globalization and the development of the times. Islam is the largest religion of its adherents in Indonesia so Islam cannot be separated from its contribution to making people in Indonesia maintain its character, Islam has now collaborated with culture in Indonesia but with certain provisions that do not exceed the legal limits that are prohibited, even Pancasila which has been a guide for the life of the Indonesian people in it shows the spirit of life in Islam so that with this Islam and Indonesia are a unity that cannot be separated. Religious Education which has a relationship with the field of culture will provide an influence for each person, with the existence of socio-cultural developments, where this development is born from various factors so that it can produce a new culture which then makes a habit of each person which then by the community is made into a culture and ultimately becomes a habit so that all individuals apply it in everyday life Nurmiyanti, 2018. Since man is the center of education, man must make education a tool of liberation to deliver man into a dignified being. An educational cultural approach will have an influence later on religious people, especially those in Islam. Where the opinion of the religious leaders themselves has stated that carrying out prevention is sought by providing care for Muslims. This is so that his attitude and behavior do not go outside the boundaries of Islamic values, all of which will be faced by Muslims, because of the socio-cultural changes that are increasingly developing in peoples lives Yasmin & Sohail, 2018. Therefore, with the existence of an educational cultural approach, it is hoped that there will be an awareness and understanding of how we can consolidate and sort out every positive side contained in a culture that has a strong influence on the religion and socio-culture of each nations children Zulaikhah, 2019. With the existence of Islamic religious education, it is hoped that it will be able to deliver every human being related to God Hablum mina Allah. Humans are part of social beings, where the relationship between individuals and other individuals who are also social beings is inseparable from the interweaving of social relations with other societies Hablun Min Al-Nas. Leni Nurmiyantis research explained that the relationship between Islamic Education can actually create a change and progress for the nation. This is due to Islamic Education as the main foundation for creating a quality generation so that the basis of education is in line with the goals to be achieved. In addition, religion as a basis of reference is an important pillar in realizing various changes without denying the cultural values that develop in society Nurmiyanti L, 2018. So of course, every individual as a social being has good knowledge and quality in understanding every religious teaching. Because religion is teaching that teaches a rule that is related to good and true the relationship that is established between each individual can lead to a transcendental relationship Yunus, 2020. The purpose of holding an educational cultural approach is as a forum and means to preserve culture and develop its Mansir, 2021. However, self-intended culture can influence religion and socio-culture. Because education has always been associated with culture and civilization, therefore, cultural development activity cant occur without education and social activities of the community. Nomor 3 Bulan Agustus Method This study uses qualitative methods. At the stage of collecting data through the literature method. This is done by collecting scientific papers, journals, and books that discuss the problems studied in this study. This research is also in the process of digging, finding, reading, explaining, and conveying implicitly or explicitly the literature from the researchers data. In using this method, the author tries his best to collect various kinds of data from journals and also reference books that discuss the themes studied and developed. In this method, research is also carried out by collecting various types of reference sources that discuss the themes discussed with a focus on educational cultural approaches to religious education and socio-cultural development, to solve the research problem. Result and discussion Indonesia has had an indigenous culture since the past brought by ancestors who were finally born in this archipelago. A long time ago many thoughts from the ancestors were used as a way of life to support their own. Indonesia has a culture that has entered the era of Globalization, in this era of Globalization, Indonesian culture is purely from the time of the ancestors, with the transition of time and times will be wiped out and eroded by itself even to the phase of being recognized by other countries Qolbi & Hamami, 2021. The purity of Indonesian culture must continue to be maintained by all elements of society because the culture that comes from the ancestors is a source of education and social life, this can be interpreted as intelligence possessed by the community that prioritizes morals, culture customs, and traditions every one that belongs to a certain region and lives in, has a close relationship with history, art, and religion. An example of this phenomenon is that official and unofficial education has cultural aspects from ancestors since time immemorial, this includes education that can be felt safely, comfortably, and serenely without outside influences by upholding a sense of brotherhood, this proves that these behaviors have been attached to society for a long time and of course society always prioritizes ethics and ethics based on social and cultural. Islam and culture are inseparable whole. The field of Islamic science and culture can be viewed differently, but this does not apply to Islamic views themselves where the two are related and cannot be separated Arif, 2012. Man is the servant of God whom he enshrines in the realm of this world as a caliph on earth. Where man has been born and grew up in the realm of the world so he is also called a creature of the world. As a being who is born in the world, there will certainly be a relationship that will always be related to the world from various aspects, problems, as well as challenges that exist, by utilizing elements of cultivation and power as well as using all its qualities that are creation, taste, and also karma. Where this has all given an idea that the relationship between man and the world is not always shown with a passive attitude, resigned, also equating to conform to the rules of the surrounding environment. Education is intended as preparing the nations children to face the future and make this nation dignified among the other nations of the world Zafi, 2018. But it must be given a manifestation through a playful attitude, also always using the environment for the benefit of living in that time or even in the future, so that from these active relationships a culture is born. In the intention of providing a guide for cultured life, a rule or norm arises that is used as a rule or limitation that must be obeyed by the whole society. Where the norm also contains religious teaching. Until finally religion is a part that seems inseparable from social and cultural life. In other interpretations, religion is a fitrah. Society is now undergoing a so-called social transformation as a result of the currents of modernization. What is the interrelated relationship between religion and culture that appears in the neglect that is the tradition of religious activity Suharto, 2017. There are various kinds of symbols and statements from a culture. For example, such as language, movements, signs, music or activities carried out repeatedly sera can also take the form of architectural works and crafts used by humans as an expression of an experience of activities within their religious sphere. Religion and Culture Many elements view and give statements that this religion is part of a culture, but not a few people give statements that culture is also a result of religious elements Nurmiyanti, 2018. So this is a problem for ourselves where it is difficult to put it in our life situation. Culture is inseparable from a principle as outlined by well ad-din, namely humanity because this is a human essence itself. Man is a social being whose life will Volume 8 Nomor 3 Bulan Agustus Tahun 2022 always require others and it is not possible to live alone and that has been going on since man was born. Humans are also cultural beings where are individuals who have an idea as well as a work in their life to realize it in an Action or with work in the form of an object. With its development, man as a socio-cultural person has an advantage over man and the rest of Gods creation. Where here an individual can build a life in his daily life for the better. The notion of socio-culture itself is a variety of problems with the relationship between other individuals in the social life Nur, 2018. Then every one of these problems will always occur and will always develop in the life of a social human being, both in small and large groups. In cultural-educational tavern itself has influenced influences that have a relationship with religion as well as socio-culture. Because educational cultural activities have discussed cultural integrity, its characteristics are after trying to highlight its discussion about the realization of the characteristics of a form of cultivation owned by the nation and is very much in the spotlight of the public to foreign countries. Educational cultural activities themselves are an activity to introduce and promote a work of Indonesian cultural beauty which has also involved so many earth communities to try to establish relationships with several agencies. Educational culture is an activity where this activity aims to provide an introduction to the existing culture or even museums and other collections to every existing visitor with an educational introduction method. In an educational cultural approach, educators must have a strategy where the strategy is the right alternative to face Febrianto, 2022. Strategy is a plan or tactic that will be used, while learning strategies can be interpreted as concrete actions for teachers in teaching, it can also be referred to as what way to choose in carrying out learning for students to achieve the desired results Mansir, 2021. In essence, human beings will always be related to an activity of the learning process and also education which is useful as an effort to realize something related to his expertise, and Juda can be maximized on his potential which is reflected in the consciousness of each individual. A learning process that discusses culture makes it possible for humans to be able to understand it until in the end, the person can provide a plan and process it into everything that has benefits for himself. Where the role of Islam is not only as a religion but also as a manifestation of the traditions and culture of the community. Nevertheless, local culture is maintained its existence without reducing the values contained in its field. The age that is developing with increasing rapidity and progress has led us all to various points of the problem contained in the world of life-related to social society. Culture is the result of human creation that gives birth to the living order of a group or a nation. This change makes all the problems related to socio-cultural ethics make it even more complex until finally we are required to deal with them prudently Afista et al., 2021. The development of the times led to modernization but did not forget its culture as we feel today there are positive results as well as negative because of its development that occurs in the world. Modernization also occurs inseparable from science from various elements and becomes an organized method. because in the state of development, science has also become a stimulus from the emergence of various kinds of symptoms in the development of an increasingly advanced world Purwanto & Rahmah, 2021. the occurrence of this modernization is balanced with various kinds of competencies from HR human resources who still maintain a friendly attitude, are critically motivated, having a fair attitude, which is to maintain and attach importance to the well-being of each individual. A good education for each individual will be felt by the community and the surrounding environment. Get to Know the Character of Culture in Education In building character, it is indeed very important in overcoming and solving the problems above, through local culture because local culture has a great influence on the formation of national character by making local culture a reference to its values that are needed in building the nations character as for the means or methods as follows first psychologically. The development of the nations character is a need for human rights in the process of nationhood because only a nation that has a strong personality and identity that wants to appear for future life. Second ideologically. The development of the character is a form of understanding the life of Pancasila in the life of the nation and state normatively, The development of the nations personality is a form of yoga and gah achieving the goal of the country. Third historically. The development of the character of the nation is one of the Nomor 3 Bulan Agustus core dynamics of the process of nationality that is intertwined without henti in the period of history, both in the Era of Conservation and in the time of Independence. Fourth socioculturally. The development of the nations personality is one of the imperatives of a multicultural nation So for the application of the methods above, it is necessary to have professional educators in teaching and guide the community in achieving the creation of a character that suits the personality of the nation. This nation has a strong foundation in terms of life values, not only that, there are still many people who still have life norms that are by the foundation of this nation, namely Pancasila Mansir & Kian, 2021. But it cannot be discarded the fact that the norms that have been maintained have begun to be eroded by the development of the times and the most affected are the next generations of the nation, this fact proves that the lack of maintenance in Indonesia for the culture attached to the community. So far all think that repairing something must first look like this damage is what causes why the character of this nation has become very vulnerable and easily eroded by the development of the times therefore, maintenance is very important to do to maintain the pure character of the nation that must not be separated from society. Educational and Cultural Relations Cultural education is a step in developing all the abilities of each individual who can appreciate the diversity of cultures, ethnicities, tribes, and religions. This education puts pressure on the meaning of its philosophy in the form of cultural pluralism in an educational system based on the principle of equality Mansir, 2021. Islam recognizes the influence of heredity and the natural environment, both the environment and the social environment in the formation of the human personality. Cultural education itself has included a wide variety of objectivity that deviate from a culture. Then the purpose of Islamic education itself is not just a person who thinks with his knowledge and meters of learning, but still with his essence to try to cleanse his soul by having akhlakul Karimah and being able to condition himself to be able to live a better life. From here we need cultural education as a reference in providing teachings so that we can and can create a younger and more permanent culture by bringing a good attitude of tolerance to other cultures. Because cultural education will be one way to overcome everything related to culture in developing human resources who have a strong personality and are also tolerant. Because its relationship with culture is very supportive in the process of learning activities. The relationship between education and culture or culture is the solution of a real culture that has a lot of variety as a step to developing the quality of its cultural, ethnic, and religious diversity Mansir, 2021. The position of cultural education in Indonesia is very important, considering that the culture in Indonesia itself is very many and diverse so this can be refuted by anyone so that it can become a cultural problem that will exist in the future Mansir, 2021. Therefore, the existence of educational culture can prevent and reduce problems regarding culture with culturally sound education efforts, we can always establish good relationships with each other, as well as be able to understand each other and produce a character that is open to the differences that exist with the teachings and various principles of the educational culture itself. Religious culture is a symbol that represents religious values. With the existence of culture, we can recognize all the differences and degrees of each individual with an awareness that grows in the personal soul of the individual himself. If an individual is accustomed to a good, there will be a sense of liking for doing good which will later build a positive side in the individual, and of course, all of that must be given a foundation in the form of freedom, and knowledge, awareness, and love. The source of these four things will later arise a positive character that will be awakened in the self. The explanation of the four things that have been mentioned above that can be a means of maintaining and building the character of the nation with a religious and socio-cultural approach, namely First, is the maintenance of the individual psychologically, talking about man the first word that comes to mind is complicated, how not, man is one of the creatures who have the most problems in his life so before doing the maintenance of man it would be good to first formulate a view of man that can be formulated through the Quran and Sunnah so that in maintaining and building the character of human rights possessed man becomes a human right who fights for the truth because the Quran and sunnah are manifestations of truth itself. Secondly, the maintenance of individuals ideologically, if the Quran and Sunnah are used as a form of truth then Pancasila is a manifestation of the embodiment of Islam in it, Pancasila was and until now is a national ideology that should not be shifted by any party, then, therefore, every society must understand very well how Volume 8 Nomor 3 Bulan Agustus Tahun 2022 important it is to maintain Pancasila in itself which is used as the basis of reason in life and action if the community is willing and able to make Pancasila as the foundation of its state life, then unconsciously the character of the community will be maintained, even Pancasila is the spirit of the embodiment of Islam that best reflects is the first precept, namely To the one true God so that the maintenance of the individual through ideology cannot be doubted about its validity. Third, the maintenance of the individual historically, in this case, history occupies the position of how history exists to be studied not only in memory and then forgotten, although history is considered ancient history can be studied in its state in shaping human character, as well as how in the past the Indonesian nation could stand from various colonizations ranging from Portuguese to Japanese, and the Dutch, who had countless years until independence, the ancestors of this nation, could survive because of their love for this nation so that the Indonesian nation could be sovereign, free, and prosperous. Fourth, Maintenance for individuals socioculturally, when viewed in terms of race, ethnicity, ethnicity, social, culture, and religion, it can be said that Indonesia is a large and diverse nation, because of the many different cultures so that Indonesia can also be called a Multicultural nation Mansir & Wadham, 2021, with the existence of many different cultures this requires deep socio-cultural education, namely through Educational and Civic Learning PPKn so that things like this can be called a multicultural nation, with many different cultures this is needed in-depth so that through Educational and Civic Learning PPKn so that things like this can be called a multicultural nation, with many different cultures this requires deep socio-cultural education, namely through Educational and Civic Learning PPKn so that things like this can be called a multicultural nation, this can be used as a preparation in shaping the character of the nation in accordance with constitutional ideals by upholding an honor of every Culture and Religion Mansir, Thus, some things are indeed irreparable but the effort is a key to achieving peace of mind, as the successor of the nation must be restless and worried is a familiar thing in continuing the struggle and continuing the noble constitutional ideals by the mandate of the ancestors of the nation, although the shift in life values continues to occur there is one definite ideal, is to make this nation sovereign and independent in its land. The role of culture is included in an ideology that is always related to social life Mansir, 2021, as well as the economy and also business, politics, and several other kinds of activities that are included in the community activities concerned. Because there will be a problem that we do not know will feel at what time in educational culture it is taught that we must always maintain ideology as a characteristic and must be ready to always fight for it. as for what is one of the ways to keep fighting for it is only with an educational cultural activity. The more complex the community will encourage the more complex the socio-cultural problems that arise in society. Islamic education aims to instill character of positive values in students through various formal and non-formal learning activities Mansir & Syarnubi, 2021. The existence of educational culture is also expected so that there will be a growing sense of learning and daring to judge a cultural heritage, there is also a sense of always wanting to respect sesame and have a strong desire to learn it, and have gratitude for all kinds of cultures that this country has while always respecting it and always maintaining it Mansir, 2021. So that all people and future generations can still enjoy the wealth of their mothers in Indonesia. In another explanation, cultural education means that it is an element that develops the field of curriculum and educational activities in various views, there are also various kinds of objectives for holding educational culture, namely To use it in knowing the role of educational institutions in terms of views with students who are diverse in their traits and ethnicity. To assist students in terms of developing good actions in terms of cultural differences, races, ethnicities, groups, and also religions. To provide a defense to students by teaching them decision-making and their socio-cultural skills. To assist students in forming cultural relationships and provide a positive picture for them of group differences. Conclusions Religious and socio-cultural education is an important part of a good and effective approach to an educational culture. The process of transferring cultural values through an educational process in this context is religious education. Where in this modern period the activities of the educational process are based on educational programs that have been based on formal educational plans, with two important factors that are the main ones, Nomor 3 Bulan Agustus namely developing the potential of each individual and also passing on the cultural values contained in it. In the point of view of each person who is of the view that education is a place of profit to develop individual abilities, while according to the social view education is a form of cultural inheritance. From this angle, we have seen that education has two goals, namely improving and preserving culture. By using critical theory we can understand all the real changes in the social field in this modern era, where with this terror we can strive to be able to overcome all kinds of social problems. With the presence of this critical theory, it provides a great opportunity for us able to learn to produce and communicate culture about the meaning of several different things with the right results and also derived from the right view or perspective. References Afista, Y., Hawari, R., & Sumbulah, U. 2021. Pendidikan multikultural dalam Transformasi Lembaga Pendidikan Islam di Indonesia. Evaluasi Jurnal Manajemen Pendidikan Islam, 51, 128–147. Anggadwita, G., Luturlean, B. S., Ramadani, V., & Ratten, V. 2017. Socio-cultural environments and emerging economy entrepreneurship Women entrepreneurs in Indonesia. Journal of Entrepreneurship in Emerging Economies. Arif, M. 2012. 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Al-Tahrir Jurnal Pemikiran Islam, 171, 155–178. Turaev, A. S. 2020. The Ideology of Neo-Conservatism The Role of Socio-Cultural Factors. ПЕДАГОГИКА. Volume 8 Nomor 3 Bulan Agustus Tahun 2022 ПРОБЛЕМЫ, ПЕРСПЕКТИВЫ, ИННОВАЦИИ, 29–31. Ugwu, N. U., & de Kok, B. 2015. Socio-cultural factors, gender roles and religious ideologies contributing to Caesarian-section refusal in Nigeria. Reproductive Health, 121, 1–13. Yasmin, M., & Sohail, A. 2018. Socio-cultural barriers in promoting learner autonomy in Pakistani universities English teachers beliefs. Cogent Education, 51, 1501888. Yunus, Y. 2020. Sosial-Budaya Harmonisasi Agama dan Budaya dalam Pendidikan Toleransi. Kalam Jurnal Agama dan Sosial Humaniora, 82, 1–26. Zafi, A. A. 2018. Transformasi Budaya Melalui Lembaga Pendidikan Pembudayaan dalam Pembentukan Karakter. Al Ghazali, 11, 1–16. Zamani-Farahani, H., & Musa, G. 2012. The Relationship Between Islamic Religiosity and Residents Perceptions Of Socio-Cultural Impacts of Tourism In Iran Case Studies of Sarein and Masooleh. Tourism Management, 334, 802–814. Zulaikhah, S. 2019. Penguatan Pendidikan Karakter Melalui Pendidikan Agama Islam Dsi SMPN 3 Bandar Lampung. Al-Tadzkiyyah Jurnal Pendidikan Islam, 101, 83–93. ... Along as the study, the integration of Islamic values in learnig teaching module were clearly delivered, relevant, and enhanced students knowledge in chemistry and religion Dermawan dalam Mohameda & Sania, 2017. Therefore, the goal of Islamic education is to prepare students to think with their hearts as well as their minds, to try to purify their souls via akhlakul karimah, and to condition themselves to be able to live better lives Mansir, 2022. Therefore, there is a need to develop another variative and functional teaching sources which apply Allah SWT verses from Quran and Haditsh to reach main competence in chemistry learning. ...Mhd Burhan AnggaraEffi Nurma HusnithaThe chemistry module which integrated with Islamic values has already developed in thermochemistry and reaction rate. The aim of this research is to find the availability of Islamic values in student’s handbook, the proper of chemistry module design based on BSNP criteria, and the response to chemistry module which integrated with Islamic values to teacher and university student. This research used the method of research and development. It consists of 3 steps which were analysis, design, and development. The instruments were checklist, questionaire based on BSNP criteria, and response questionnaire. The result shown the lack of Islamic value in student’s handbook, chemistry module design was proper to used because it got the BSNP’s criteria. The teacher and university student’s response are good and need no MansirThis study discussed that Islamic boarding schools as educational institutions responded to Covid 19 pandemic era through their educational system. This study aimed to examine how Islamic educational institutions responded to the advancement of science in the current Covid-19 era. The method used was the library research method with a qualitative approach by excavating, discovering, reading, explaining, and conveying implicitly or explicitly to literature from the data. The source data came from articles, journals, and books related to Islamic education, Islamic boarding schools, and the response of Islamic education to the Covid-19 pandemic. In analyzing the data, the researcher used data descriptive and content analyses. The findings indicated that Islamic boarding schools applied online learning during the Covid-19 Pandemic era. Therefore, Islamic boarding schools responded by using science technology in the learning process by developing lesson plans based on the current ini membahas pondok pesantren sebagai lembaga pendidikan yang merespon pandemi Covid-19 melalui sistem pendidikannya. Penelitian ini bertujuan untuk mengkaji bagaimana lembaga pendidikan Islam menyikapi kemajuan ilmu pengetahuan di era Covid-19 saat ini. Metode yang digunakan adalah metode penelitian kepustakaan dengan pendekatan kualitatif dengan menggali, menemukan, membaca, menjelaskan, dan menyampaikan secara implisit atau eksplisit ke literatur dari data. Sumber data berasal dari artikel, jurnal, dan buku terkait pendidikan Islam, pesantren, dan respon pendidikan Islam terhadap pandemi Covid-19. Dalam menganalisis data, peneliti menggunakan deskriptif data dan analisis isi. Temuan menunjukkan bahwa pesantren menerapkan pembelajaran online selama era Pandemi Covid-19. Oleh karena itu, pondok pesantren meresponnya dengan menggunakan iptek dalam proses pembelajarannya dengan mengembangkan RPP berdasarkan situasi saat Mansir Ben WadhamThis research investigates the importance of pedagogical-based multicultural education in social life, particularly in Islam. A multicultural study is not a new thing, but it has limited implementation. Based on the theory of Tilaar about multicultural education, it has inherently existed since this Indonesian nation existed. The state philosophy of the Republic of Indonesia is unity in diversity Bhinneka Tunggal Ika, cooperation helping each other, and respect one another. It can be seen from the chronological portrait of this nation that there are various foreign tribes and continues to acculturate with the indigenous people. Multicultural education gives hope in dealing with various turmoil which happened recently. This study employed qualitative research. The analysis method and the source were taken from the literature study. Thus, the research sources were taken from literature by using a qualitative approach. Hence, the researcher explored the number of data, both primary and secondary data. They used concrete steps, such as reading and examining the primary data in-depth, such as research results, journals, thesis, or dissertations related to multicultural and Islamic education. Consequently, multicultural education is a necessity in educational institutions. Penelitian ini mengkaji pentingnya pendidikan multikultural yang berbasis pada pedagogik dalam kehidupan sosial khususnya dalam Islam. Kajian multikultural bukan sesuatu yang baru, namun implementasinya dapat dihitung waktunya. Dalam pemikiran Tilaar tentang pendidikan multikultural secara inhern sudah ada sejak bangsa Indonesia ini ada. Falsafah bangsa Indonesia adalah bhineka tunggal ika, suka gotong royong, membantu, dan menghargai antar satu dengan yang lainnya. Betapa dapat dilihat dalam potret kronologis bangsa ini yang sarat dengan masuknya berbagai suku bangsa asing dan terus berakulturasi dengan masyarakat pribumi. pendidikan multikultural memberikan secercah harapan dalam mengatasi berbagai gejolak masyarakat yang terjadi akhir-akhir ini. Pendidikan multikultural adalah pendidikan yang senantiasa menjunjung tinggi nilai-nilai, keyakinan, heterogenitas, pluralitas dan keragaman, apapun aspeknya dalam masyarakat. Dengan demikian, pendidikan multikultural yang tidak menjadikan semua manusia sebagai manusia yang bermodel sama, berkepribadian sama, berintelektual sama, atau bahkan berkepercayaan yang sama pula. Penelitian ini merupakan penelitian kualitatif yang dimana cara menganalisis dan mengambil sumber melalui studi pustaka. Dalam artian yaitu penelitian yang bersumber dari bahan-bahan kepustakaan dengan menggunakan pendekatan kualitatif. Oleh karena itu, yang dilakukan adalah eksplorasi terhadap sejumlah data baik itu data primer maupun data sekunder dengan langkah konkret sebagai berikut membaca serta menelaah secara mendalam data primer seperti buku yang merupakan hasil penelitian, Jurnal, tesis maupun disertasi yang terkait dengan pendidikan multikultural dan pendidikan Islam. Karena itu, pendidikan multikultural merupakan suatu keniscayaan dalam lembaga MansirLia KianThis study explains the position of Pancasila Education and Islamic Religious Education in the context of religious life. There are several forms of the dynamics of religious life such as conflicts that usually occur in students, especially in various Indonesian educational institutions. Conflicts that often occur in schools are disputes between students, power struggles, small problems that are often brought up and teenage love problems. This phase students have begun to recognize feelings of love between the opposite sex. The results show that the position of Pancasila education and Islamic Religious Education is very strategic and occupies. The forefront because they are the mainstream in counteracting negative things for religious life. So, they play an active role in overcoming various violence and conflicts that occur in educational institutions. Thus, Pancasila education and Islamic Education make efforts to guide future generations of future candidates so that they can have a good personality and are certainly. In accordance with the norms of set by Islam itself through a strong religious understanding so that there are no conflicts between MansirThis research was conducted to analyse what methods are effective in analysing the Role of Religion and Science Education in Forming Student Character Building. Basically, learning is influenced by the determination of the selection of the method used. Islamic religious education and science are different lessons so that as educators need to channel their creativity in delivering material. In this research, the writer used literature review method. So that the results of the study refer to methods that are effectively used. In the analysis of the role of religion and science education in shaping the character building of students. The result of this research is an effective method that can be used by educators in the role of religious education and science. In the formation of character building is the mix method, namely the problem-solving method, the inquiry method and the Discovery Mansirp class="15bIsiAbstractBInggris"> This study describes the learning of fikih in schools in various models, methods or strategies, and approaches that have a significant role in achieving the goals of learning efforts and responding to various problems in society. Therefore, the method becomes a way and a tool guide in order to achieve learning with a goal that can produce various materials and concepts of fikih that can be arranged in the Islamic religious education curriculum. With the existence of inappropriate fikih learning models, approaches and strategies will be an obstacle to the smooth running of learning at this stage of the process. Thus, an educator needs to have skills in choosing the right model, strategy and approach according to the characteristics of subjects and students. These models, strategies, and approaches will only get optimal results if they can be used to achieve the stated goals. To achieve various learning objectives, one thing that needs to be considered and applied is to consistently use models, strategies and learning approaches that are in accordance with the conditions in schools and madrasa. This research is in the form of literature study, namely research with the source of material from the library. So that, what is, done in making this research is exploration of some data. Abstrak Penelitian ini menjelaskan tentang pembelajaran fikih di sekolah dalam berbagai model, metode atau strategi, dan pendekatan yang memiliki andil signifikan dalam tujuan tercapai upaya pembelajaran serta merespons berbagai persoalan di masyarakat. Karena itu metode menjadi jalan dan petunjuk alat agar mencapai pembelajaran dengan tujuan yang dapat menghasilkan berbagai bahan dan konsep fikih yang dapat diatur pada kurikulum Pendidikan agama Islam. Dengan adanya model, pendekatan dan strategi pembelajaran fikih yang tidak sesuai akan menjadi penghambat kelancaran pembelajaran pada tahap prosesnya. Dengan demikian, seorang pendidik perlu memiliki keterampilan dalam memilih model, strategi dan pendekatan yang tepat sesuai dengan karakteristik mata pelajaran dan peserta didik. Model, strategi, dan pendekatan ini hanya akan mendapatkan hasil yang optimal jika dapat digunakan untuk mencapai tujuan yang telah ditetapkan. Untuk meraih berbagai tujuan pembelajaran, maka salah satu yang perlu diperhatikan dan diterapkan adalah dengan konsisten memakai model, strategi dan pendekatan pembelajaran yang sesuai dengan kondisi di sekolah dan madrasah. Penelitian ini berupa studi kepustakaan, yaitu penelitian dengan sumber bahan dari perpustakaan. Sehingga yang dilakukan dalam pembuatan penelitian ini yaitu eksplorasi terhadap beberapa data. MakalahRelasi Kehidupan Beragama Dengan Budaya. Secara akademis, ada dua macam pendekatan untuk melihat fenomena kebudayaan. [1] Pendekatan pertama melihat kebudyaan dari luar ke dalam. Artinya, melihat pengaruh ekologi lingkungan fisik terhadap cara masyarakat mengorganisasikan dirinya. Misalnya, bagaimana pengaruh pergantian musim pada ^{Abstract Religious and socio-cultural education is inseparable in peoples lives. Educational cultural proximity to religion and socio-cultural development become two interrelated and mutually needy sides in solving social problems of society. This research shows that there is a relationship between religious and cultural education that is interrelated, giving birth to changes and responding to the rapid development of the times, thus ushering in a reality of religious life that is full of educational values without losing the local culture. The success of a nation can be seen and measured by the younger generation of its nation in the present and the future. Regarding religious education with culture, it is hoped that there will be the best results from a new generation and have potential with good quality, who can develop the knowledge they have and apply it well in the fabric of education, society, and culture. Thus, religious and socio-cultural education provides answers to various problems in the social development of budaya to religion in the context of educational institutions, be it in schools or madrasas. Pendidikan Agama Islam dan sosial budaya tidak dapat dipisahkan dalam kehidupan masyarakat. Pendekatan kultural edukatif terhadap agama dan perkembangan sosial budaya menjadi dua sisi yang saling terkait dan saling membutuhkan dalam memecahkan persoalan sosial masyarakat. Penelitian ini menunjukkan bahwa terdapat hubungan antara pendidikan Agama Islam dan budaya yang saling berkaitan, dengan melahirkan perubahan serta merespon berkembangnya zaman yang semakin pesat, sehingga mengantarkan pada sebuah kenyataan kehidupan beragama yang sarat dengan nilai-nilai pendidikan tanpa menghilangkan budaya setempat. Berhasilnya suatu bangsa dapat dilihat serta diukur dari generasi muda bangsanya pada masa kini serta pada masa yang akan datang. Dalam hubungannya Pendidikan Agama Islam dengan budaya, sangat diharapkan adanya hasil terbaik dari generasi yang baru dan memiliki potensi dengan kualitas yang baik, yang mampu untuk mengembangkan ilmu pengetahuan yang dimiliki dan mengaplikasikannya dengan baik dalam jalinan pendidikan, sosial dan budaya. Dengan demikian, Pendidikan Agama Islam dan sosial budaya memberi jawaban dari berbagai permasalahan dalam perkembangan sosial budaya terhadap agama dalam konteks lembaga pendidikan, baik itu di sekolah maupun madrasah. References Afista, Y., Hawari, R., & Sumbulah, U. 2021. Pendidikan multikultural dalam Transformasi Lembaga Pendidikan Islam di Indonesia. Evaluasi Jurnal Manajemen Pendidikan Islam, 51, 128–147. Anggadwita, G., Luturlean, B. S., Ramadani, V., & Ratten, V. 2017. Socio-cultural environments and emerging economy entrepreneurship Women entrepreneurs in Indonesia. Journal of Entrepreneurship in Emerging Economies. Arif, M. 2012. Pendidikan Agama Islam Inklusifmultikultural. Jurnal Pendidikan Islam, 11, 1–18. Febrianto, M. V. 2022. Kontestasi Spiritualitas Sebagai Pendekatan Baru Kepemimpinan Pesantren. Ideas Jurnal Pendidikan, Sosial, Dan Budaya, 82, 699–704. Mansir, F. The Response of Islamic Education to the Advancement of Science in The Covid-19 Pandemic Era in The Islamic Boarding Schools. Auladuna Jurnal Pendidikan Dasar Islam, 81, 20–27. Mansir, F. 2021. Aktualisasi Pendidikan Agama dan Sains dalam Character Building Peserta Didik di Sekolah dan Madrasah. J-PAI Jurnal Pendidikan Agama Islam, 72. Mansir, F. 2021. Analisis Model-Model Pembelajaran Fikih yang Aktual dalam Merespons Isu Sosial di Sekolah dan Madrasah. Tadibuna Jurnal Pendidikan Islam, 101, 88–99. Mansir, F. 2021. Interconnection of Religious Education and Modern Science in Islamic Religious Learning. Edukasi Jurnal Pendidikan Islam e-Journal, 92, 229–237. Mansir, F. 2021. 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1 Kebudayaan sebagai Sistem Kognitif. Kognitif berarti pengetahuan. Teori budaya yang ditawarkan oleh Keesing menyebutkan bahwa suatu kebudayaan merupakan sebuah sistem yang diturunkan secara sosial dari pola – pola kehidupan antara manusia dengan lingkungannya. Sedangakan Goodenough memandang bahwa kebudayaan merupakan suatu

^{Main Article Content Abstract Tujuan penelitian ini berfokus pada konseling agama dengan menggunakan pendekatan budaya dalam membentuk resiliensi remaja. Konseling dapat dicirikan sebagai cara yang paling umum untuk memberikan bantuan kepada klien oleh seorang konselor dengan hubungan yang bersifat individu ke individu, meskipun mempengaruhi lebih dari satu individu. Penelitian ini menggunakan jenis/metode penelitian berupa studi kepustakaan Library Research yang memiliki relavansi mengenai konseling agama pendekatan budaya dalam membentuk resiliensi remaja. Tujuan konseling budaya memiliki beberapa tindakan dalam konseling yaitu pertama, konseling dapat membuat konselor peka terhadap masalah lingkungan yang mempengaruhi perkembangan manusia. Kedua, profesi konseling mengharuskan konselor memiliki pengetehuan dan keterampilan. Konseling agama merupakan bantuan dari konselor untuk membantu klien membangkitkan ajaran agamanya untuk menyelesaikan segala permasalahan hidup yang dihadapi dengan cara-cara yang dibenarkan menurut agama dan keyakinannya. Keywords Konseling Agama Budaya Resiliensi Ramaja Article Details License Authors who publish in this journal agree with the following termsAuthors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a Creative Commons Attribution-ShareAlike CC BY-SA that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work post it to an institutional repository or publish it in a book, with an acknowledgement of its initial publication in this are permitted and encouraged to post their work online in institutional repositories or on their website prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work See The Effect of Open Access.This work is licensed under a Creative Commons Attribution-ShareAlike International License. How to Cite NELISMA, Y., Fitriani, W., & Silvianetri, S. 2022. Konseling Agama Dengan Pendekatan Budaya Dalam Membentuk Resiliensi Remaja. Consilia Jurnal Ilmiah Bimbingan Dan Konseling, 51, 66–76. References Awad, F. B. 2015. KonselingIslam dalamMasyarakat Multikultural. Zawiyah Jurnal Pemikiran Islam. Desmita, D. 2009. MENGEMBANGKAN RESILIENSI REMAJA DALAM UPAYA MENGATASI STRES SEKOLAH. Ta’dib. Farikhatul ’Ubudiyah. 2020. Konseling Melalui Meditasi Lintas Agama di Vihara Karangdjati Yogyakarta. Al-Irsyad Jurnal Bimbingan Konseling Islam. Firman. 2017. Peran Antropologi dalam Konseling Lintas Budaya di Era Masyarakat Ekonomi Asean MEA. Prosiding Seminar Konseling 2017 Profesi Konseling Menuju Masyarakat Ekonomi Asean. Ganesan. 2016. Akhbar Tamil Nesan dan peranannya dalam perkembangan pendidikan Tamil di Tanah Melayu. Jurnal Penyelidikan Dedikasi. Hermansyah, M. T., & Hadjam, M. R. 2020. RESILIENSI PADA REMAJA YANG MENGALAMI PERCERAIAN ORANG TUA STUDI LITERATUR. MOTIVA JURNAL PSIKOLOGI. Irman, I., Murisal, M., Syafwar, F., Silvianetri, S., Zubaidah, Z., & Yeni, P. 2020. Membangun Kesadaran Spritual melalui Konseling Berbasis Surau dalam Pengembangan Pariwisata. Islamic Counseling Jurnal Bimbingan Konseling Islam. Mahfuz, A. G. 2019. Hubungan Agama dan Budaya. Sosial Keagamaan Dan Pendidikan Islam. Mirnawati 2016. Simbol Mitologi Dalam Karya Sastra Teks Al-Barzanji; Analisis Semiotika Roland Barthes Pada Pasal 4. Jurnal Diskursus Islam UIN Alauddin Makasar. Nashihin, H. 2017. Pengertian Budaya. Konstruksi Budaya Sekolah Sebagai Wadah Internalisasi Nilai Karakter. Resiliensi pada Remaja Jawa. 2015. Jurnal Psikologi UGM. Rofiqi, M. A. 2019. RELEVANSI AGAMA DAN SPIRITUAL DALAM KONSELING. JCOSE Jurnal Bimbingan Dan Konseling. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2017. Pengaruh Faktor Ekologi Terhadap Resiliensi Remaja. Jurnal Ilmu Keluarga Dan Konsumen. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2018. Resiliensi Remaja Perbedaan Berdasarkan Wilayah, Kemiskinan, Jenis Kelamin, dan Jenis Sekolah. Jurnal Ilmu Keluarga Dan Konsumen. Supriatna, E. 2019. Islam dan Kebudayaan. Jurnal Soshum Insentif. Thabroni, G. 2020. Pengertian Budaya, Unsur, Wujud & Fungsi Menurut Para k. Wati, W., & Silvianetri, S. 2018. PENGARUH KONSELING ISLAM DALAM MENINGKATKAN KESADARAN SHOLAT BERJAMAAH SISWA. Alfuad Jurnal Sosial Keagamaan. Awad, F. B. 2015. KonselingIslam dalamMasyarakat Multikultural. Zawiyah Jurnal Pemikiran Islam. Desmita, D. 2009. MENGEMBANGKAN RESILIENSI REMAJA DALAM UPAYA MENGATASI STRES SEKOLAH. Ta’dib. Farikhatul ’Ubudiyah. 2020. Konseling Melalui Meditasi Lintas Agama di Vihara Karangdjati Yogyakarta. Al-Irsyad Jurnal Bimbingan Konseling Islam. Firman. 2017. Peran Antropologi dalam Konseling Lintas Budaya di Era Masyarakat Ekonomi Asean MEA. Prosiding Seminar Konseling 2017 Profesi Konseling Menuju Masyarakat Ekonomi Asean. Ganesan. 2016. Akhbar Tamil Nesan dan peranannya dalam perkembangan pendidikan Tamil di Tanah Melayu. Jurnal Penyelidikan Dedikasi. Hermansyah, M. T., & Hadjam, M. R. 2020. RESILIENSI PADA REMAJA YANG MENGALAMI PERCERAIAN ORANG TUA STUDI LITERATUR. MOTIVA JURNAL PSIKOLOGI. Irman, I., Murisal, M., Syafwar, F., Silvianetri, S., Zubaidah, Z., & Yeni, P. 2020. Membangun Kesadaran Spritual melalui Konseling Berbasis Surau dalam Pengembangan Pariwisata. Islamic Counseling Jurnal Bimbingan Konseling Islam. Mahfuz, A. G. 2019. Hubungan Agama dan Budaya. Sosial Keagamaan Dan Pendidikan Islam. Mirnawati 2016. Simbol Mitologi Dalam Karya Sastra Teks Al-Barzanji; Analisis Semiotika Roland Barthes Pada Pasal 4. Jurnal Diskursus Islam UIN Alauddin Makasar. Nashihin, H. 2017. Pengertian Budaya. Konstruksi Budaya Sekolah Sebagai Wadah Internalisasi Nilai Karakter. Resiliensi pada Remaja Jawa. 2015. Jurnal Psikologi UGM. Rofiqi, M. A. 2019. RELEVANSI AGAMA DAN SPIRITUAL DALAM KONSELING. JCOSE Jurnal Bimbingan Dan Konseling. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2017. Pengaruh Faktor Ekologi Terhadap Resiliensi Remaja. Jurnal Ilmu Keluarga Dan Konsumen. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2018. Resiliensi Remaja Perbedaan Berdasarkan Wilayah, Kemiskinan, Jenis Kelamin, dan Jenis Sekolah. Jurnal Ilmu Keluarga Dan Konsumen. Supriatna, E. 2019. Islam dan Kebudayaan. Jurnal Soshum Insentif. Thabroni, G. 2020. Pengertian Budaya, Unsur, Wujud & Fungsi Menurut Para k. Wati, W., & Silvianetri, S. 2018. PENGARUH KONSELING ISLAM DALAM MENINGKATKAN KESADARAN SHOLAT BERJAMAAH SISWA. Alfuad Jurnal Sosial Keagamaan. References Awad, F. B. 2015. KonselingIslam dalamMasyarakat Multikultural. Zawiyah Jurnal Pemikiran Islam. Desmita, D. 2009. MENGEMBANGKAN RESILIENSI REMAJA DALAM UPAYA MENGATASI STRES SEKOLAH. Ta’dib. Farikhatul ’Ubudiyah. 2020. Konseling Melalui Meditasi Lintas Agama di Vihara Karangdjati Yogyakarta. Al-Irsyad Jurnal Bimbingan Konseling Islam. Firman. 2017. Peran Antropologi dalam Konseling Lintas Budaya di Era Masyarakat Ekonomi Asean MEA. Prosiding Seminar Konseling 2017 Profesi Konseling Menuju Masyarakat Ekonomi Asean. Ganesan. 2016. Akhbar Tamil Nesan dan peranannya dalam perkembangan pendidikan Tamil di Tanah Melayu. Jurnal Penyelidikan Dedikasi. Hermansyah, M. T., & Hadjam, M. R. 2020. RESILIENSI PADA REMAJA YANG MENGALAMI PERCERAIAN ORANG TUA STUDI LITERATUR. MOTIVA JURNAL PSIKOLOGI. Irman, I., Murisal, M., Syafwar, F., Silvianetri, S., Zubaidah, Z., & Yeni, P. 2020. Membangun Kesadaran Spritual melalui Konseling Berbasis Surau dalam Pengembangan Pariwisata. Islamic Counseling Jurnal Bimbingan Konseling Islam. Mahfuz, A. G. 2019. Hubungan Agama dan Budaya. Sosial Keagamaan Dan Pendidikan Islam. Mirnawati 2016. Simbol Mitologi Dalam Karya Sastra Teks Al-Barzanji; Analisis Semiotika Roland Barthes Pada Pasal 4. Jurnal Diskursus Islam UIN Alauddin Makasar. Nashihin, H. 2017. Pengertian Budaya. Konstruksi Budaya Sekolah Sebagai Wadah Internalisasi Nilai Karakter. Resiliensi pada Remaja Jawa. 2015. Jurnal Psikologi UGM. Rofiqi, M. A. 2019. RELEVANSI AGAMA DAN SPIRITUAL DALAM KONSELING. JCOSE Jurnal Bimbingan Dan Konseling. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2017. Pengaruh Faktor Ekologi Terhadap Resiliensi Remaja. Jurnal Ilmu Keluarga Dan Konsumen. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2018. Resiliensi Remaja Perbedaan Berdasarkan Wilayah, Kemiskinan, Jenis Kelamin, dan Jenis Sekolah. Jurnal Ilmu Keluarga Dan Konsumen. Supriatna, E. 2019. Islam dan Kebudayaan. Jurnal Soshum Insentif. Thabroni, G. 2020. Pengertian Budaya, Unsur, Wujud & Fungsi Menurut Para k. Wati, W., & Silvianetri, S. 2018. PENGARUH KONSELING ISLAM DALAM MENINGKATKAN KESADARAN SHOLAT BERJAMAAH SISWA. Alfuad Jurnal Sosial Keagamaan. Awad, F. B. 2015. KonselingIslam dalamMasyarakat Multikultural. Zawiyah Jurnal Pemikiran Islam. Desmita, D. 2009. MENGEMBANGKAN RESILIENSI REMAJA DALAM UPAYA MENGATASI STRES SEKOLAH. Ta’dib. Farikhatul ’Ubudiyah. 2020. Konseling Melalui Meditasi Lintas Agama di Vihara Karangdjati Yogyakarta. Al-Irsyad Jurnal Bimbingan Konseling Islam. Firman. 2017. Peran Antropologi dalam Konseling Lintas Budaya di Era Masyarakat Ekonomi Asean MEA. Prosiding Seminar Konseling 2017 Profesi Konseling Menuju Masyarakat Ekonomi Asean. Ganesan. 2016. Akhbar Tamil Nesan dan peranannya dalam perkembangan pendidikan Tamil di Tanah Melayu. Jurnal Penyelidikan Dedikasi. Hermansyah, M. T., & Hadjam, M. R. 2020. RESILIENSI PADA REMAJA YANG MENGALAMI PERCERAIAN ORANG TUA STUDI LITERATUR. MOTIVA JURNAL PSIKOLOGI. Irman, I., Murisal, M., Syafwar, F., Silvianetri, S., Zubaidah, Z., & Yeni, P. 2020. Membangun Kesadaran Spritual melalui Konseling Berbasis Surau dalam Pengembangan Pariwisata. Islamic Counseling Jurnal Bimbingan Konseling Islam. Mahfuz, A. G. 2019. Hubungan Agama dan Budaya. Sosial Keagamaan Dan Pendidikan Islam. Mirnawati 2016. Simbol Mitologi Dalam Karya Sastra Teks Al-Barzanji; Analisis Semiotika Roland Barthes Pada Pasal 4. Jurnal Diskursus Islam UIN Alauddin Makasar. Nashihin, H. 2017. Pengertian Budaya. Konstruksi Budaya Sekolah Sebagai Wadah Internalisasi Nilai Karakter. Resiliensi pada Remaja Jawa. 2015. Jurnal Psikologi UGM. Rofiqi, M. A. 2019. RELEVANSI AGAMA DAN SPIRITUAL DALAM KONSELING. JCOSE Jurnal Bimbingan Dan Konseling. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2017. Pengaruh Faktor Ekologi Terhadap Resiliensi Remaja. Jurnal Ilmu Keluarga Dan Konsumen. Sunarti, E., Islamia, I., Rochimah, N., & Ulfa, M. 2018. Resiliensi Remaja Perbedaan Berdasarkan Wilayah, Kemiskinan, Jenis Kelamin, dan Jenis Sekolah. Jurnal Ilmu Keluarga Dan Konsumen. Supriatna, E. 2019. Islam dan Kebudayaan. Jurnal Soshum Insentif. Thabroni, G. 2020. Pengertian Budaya, Unsur, Wujud & Fungsi Menurut Para k. Wati, W., & Silvianetri, S. 2018. PENGARUH KONSELING ISLAM DALAM MENINGKATKAN KESADARAN SHOLAT BERJAMAAH SISWA. Alfuad Jurnal Sosial Keagamaan.} Selasa Oktober 04, 2011 muhammad nasih No comments. 1. PengertianRuqyah adalah fenomena tersendiri. Hal pertama yang paling menyentak pikiran adalah nama "ruqyah" sendiri yang artinya secara harfiah adalah "mantera" atau "jampi-jampi". Masalahnya, sejak dulu saya tidak percaya pada mantera atau jampi-jampi, dan saya tidak pernah menganggapnya

Sepertiyang kita lihat di Tabel I., perkembangan dibagi ke dalam 8 tahapan kehidupan. Tahap pertama perkembangan psikososial yaitu Kepercayaan versus Ketidakpercayaan. Tahap kedua yaitu Otonomi versus Malu dan ragu-ragu. Tahap ketiga yaitu Prakarsa versus Rasa Bersalah. Tahap keempat yaitu Tekun versus Rendah diri.

^{A Tepat karena, emosi mendasari perhitungan ketaatan dan kepatuhan seseorang terhadap sesuatu. B. Kurang tepat karena, perhitungan antisipatif seseorang terhadap resiko yang muncul adalah cognitive motivation aspect. C. kurang tepat karena, pola yang dimiliki seseorang pada suatu nilai moral adalah moral position.} DownloadPDF: RACHMAT- Multikulturalisme. Pada April 2012 lalu, UU Penanganan Konflik Sosial (PKS) telah disahkan oleh DPR dan Pemerintah. Pada saat pembahasan, UU ini tak luput dari aksi demonstrasi para mahasiswa, khususnya terhadap pasal tentang penghentian konflik, yaitu dengan dimungkinkannya pengerahan TNI –di bawah koordinasi Polri .

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pendekatan kultural edukatif terhadap agama dan perkembangan sosial budaya