Meunjo geutanjoë tangiëng droëteuh lagèë saboh bansa njang hina, njang leumoh, njang kon rnulia, njang djeuët gob peu-ngeut, njang djeuët gob peurintah wie-uneun, njang tém. Seumah bansa laén, njang tém teurimong peurintah nibak gob njang teuka, maka bansa geutanjoë keumeung hantjô, nan geutanjoë keumeung gadoh, Nanggroë Atjèh njoë keumeung djeuët keu djadjahan gob, dan bangsa geutanjoë keumeung djeuët keu bansa lamiët gob. Sabab meunjo tangiëng droëteuh lagèë saboh bansa njang hina, maka hana 1é tjita-tjita dan seumangat keu mulia; meunjo tangiëng droëteuh leumoh, maka hana lé seumangat pahlawan, meunjo tangiëng droëteuh bangai, maka geutanjoë tadjak seutot bansa gob njang akibat djih hana laén nibak keunong tipèë. Teutapi meunjo geutanjoë tangiëng droëteuh lagèë saboh bansa njang mulia lagèë teuladan njang ka geubri lé éndatu teuh maka geutanjoë han sagai tatém djipeurintah lé bansa gob njang tamong u Nanggroë geutanjoë. Meunjo geutanjoë tangiëng droëteuh sibagoë saboh bansa njang mulia, njang hana sapeuë kureuëng nibak bansa laén, njang kon ngeut, njang kon leumoh, njang beuho, njang ta teupeuë peuë keupeunténgan droëteuh, ta tu'oh atô rumoh dan Nanggroëteuh, njang pantang djipeulamiët lé bangsa laén, njang ka meuribèë thôn hudép mulia, meugah dan meurdéhka, njang ta teupeuë hak droëteuh, maka meunjo tangiëng droëteuh lagèë njan, geutanjoë Atjèh keumeung meubeudoh keulai, Nanggroë Atjèh keumeung makmu teuma dan bansa Atjèh han lham ateuëh rhuëng dônja. Geutanjoë Atjèh na saboh bansa ateuëh rhuëng dônja lagèë bansa-bansa laén tjit: geutanjoë na Nanggroë droëteuh: nanggroë Atjèh; geutanjoë na basa droëteuh: basa Atjèh, geutanjoë na riwajat droëteuh: seudjarah Atjèh, njang ka geupeugot lé éndatu teuh. Njoëkeuh pusaka njang handjeuët sagai tatuwo, uroë dan malam, beungoh-seupot, pat njang ta duëk, bôh bak gaki Seulawah, bôh bak putjak Geureudông. bôh bak binèh Kuta Aneuk Galông, bôh di Iërupa atawa di Amérika. Nanggro Atjèh njoë na keuh ibarat saboh kuta raja, njang ka geupeudong lé éndatu geutanjoë turôn-teumurôn meuribèë thôn njang ka u likôt keu teumpat hudép, keu teumpat maté, dan keu teumpat meuneu'èn geutanjoë aneuk-tjutjo geuh.

Background: Smoking control policies' effectiveness requires all parties' active role. In Aceh, as a region that implements Islamic law, religious leaders and ulama are an important part of the success of a policy, including the smoke-free area (SFA) policy. There is no research yet related to the ulama's involvement and role in Banda Aceh's SFA policy. Objective: Therefore, this research aims to examine the citizen's perception of the roles of religious leaders and ulama in supporting SFA policy in Banda Aceh City. A total of 202 respondents were randomly selected to provide their perceptions. Methods: This study utilizes a mixed-methods approach, comprising a survey of perceptions followed by an in-depth literature review. Results: The research findings indicate that out of 202 respondents, 88.00 percent are aware of the Smoke-Free Areas (SFA) policy, with 85.64 percent strongly supporting its implementation. However, concerning the religious leaders' fatwas, only 34.65 percent are well-informed and understand about it. The involvement of religious leaders in policy formulation, dissemination, and monitoring exceeds 50.00 percent, although around 15 percent of respondents perceive a lack of involvement. Conclusion: Regarding the presence of smoke-free mosques and Islamic schools, the majority of the participants perceive it as still limited. 16.34 percent believe there are no smoke-free Islamic boarding schools, and 19.31 percent perceive that mosques in Banda Aceh are not yet smoke-free. The community also hopes that religious scholars will show a direct model by refraining from consuming cigarettes themselves.

This article draws attention to the case of Aceh to analyse the mechanisms through which ideologically driven geographic imaginings obscured the role of place and class in colonial and anti-colonial violence in Indonesia. Its main perspective is the region's West Coast. In the course of the long and brutal Dutch-Acehnese war (1873-1942), the West Coast of Sumatra was transformed from a dynamic centre of trade, commerce, and religious renewal into a colonial frontier. Violent resistance persisted in this area as the Dutch involved themselves in and exacerbated local contestations for authority and resources. Colonial discourse worked to conceal these complexities, foregrounding an image of the West Coast as a remote, backwards, and inherently dangerous place, prone to a violent Muslim millenarianism.

Oleh : Laila Yurin Nabila Hari ini harus kita akui bahwa umat muslim sedang dalam keadaan yang sangat terpuruk. Dari aspek apapun bahkan. Aspek pendidikan? Militer? Lingkungan? Politik? Ekonomi? Teknologi? Saya akan bahas satu dari beberapa aspek tersebut, yang sangat dekat dan lekat dengan kehidupan kita saat ini, yaitu teknologi. Kita sekarang sangat dimanjakan segala kemudahan bersosial media. Ambillah satu dari beberapa sosial media yang ada saat ini, facebook katakanlah. Yang saya ingat, sekitar tahun 2010 saat saya duduk di bangku kelas lima SD, saya dan teman-teman sudah sering ke warnet untuk mengakses game dari facebook. Sekitar tahun-tahun itu juga orang tua saya minta diajarkan bagaimana cara menggunakannya. Awal kedatangan facebook ini sangat membantu untuk keluarga besar saya, terutama keluarga besar dari ayah yang tinggal berjauh-jauhan. Satu poin yang saya garis bawahi disini, teknologi saat itu, membantu kami untuk mendekatkan yang jauh.

Islamic law of inheritance has extensively explained the entitlement and shares of different legal heirs in the estate of the deceased person. The shares of heirs are fixed and Allah Almighty knows its wisdom. Humans cannot meticulously comprehend its logic. For inheriting the share in the estate of propositus, the heir must be in nearer degree to the deceased person and must be alive at the time of the opening of the succession. However, heirs who are in distant relation to the deceased and also who are not alive upon the demise of the deceased are excluded from inheritance. In the classical law of inheritance, children of predeceased son/daughter (i.e., grandchildren) do not inherit any share from the estate of propositus if the direct children (sons or daughters) of the deceased are still alive. Therefore, for the protection of the inheritance rights of orphaned grandchildren, Section 4 of the Muslim Family Laws Ordinance 1961(hereinafter MFLO) was enacted. Section 4 grants a share to orphaned grandchildren under the principle of representational succession. This provision of law deviates from the traditional scheme of inheritance. Finally, in the case of Allah Rakha v. Federation of Pakistan (2000), the Federal Shariat Court declared it an un-Islamic provision of law. This article explores the place of orphaned grandchildren in the classical Islamic law of inheritance. It also examines the representational succession under Section 4 along with its different alternatives. This article concludes that Section 4 is a controvertible provision and its judicial construction is also multiplicate. Therefore, it is the responsibility of the state to devise welfare schemes for redressing the economic grievances of orphaned grandchildren.

Method of Islamic studies has been a perpetually contested issue among scholars of Islam in both Western universities and Muslim academia as well. Taking the long-standing experience of Indonesian Islamic higher institution as a case study where contestations have been taking place, this paper aims at depicting the dynamic of Islamic studies from its early development to its contemporary and cutting-edge transformation. Drawing on Travelling Theory as its theoretical lens as well as employing Critical Discourse Analysis (CDA) as its method for analyzing the available textual data, this paper argues that an integrated and interconnected paradigm-instead of dualistic or dichotomist ones-of Islamic studies has been increasingly predominant among those engaging in Indonesian Islamic scholarship

Electoral democracy has provided opportunities for candidates from individual path. Therefore, political parties do not become the single way to win the political election.  This paper explores the victory of individual candidates in Pidie, Aceh, amid the  difficulty of individual candidates winning against candidates from political parties  which happened in other regions. This paper argues that the victory of individual candidates was strongly influenced by the risk of the policy performance of the ruling party in the previous period. The findings of this research are (1) individual candidates  have no difference with political party’s candidate as they are not coming from social  activist who bring alternative issues to the citizen. It only differs from its administrative requirements. (2) Pidie is an area where the majority of political parties support one candidate, so the presence of individual candidates becomes an alternative. (3) People's voting behavior in post-conflict areas tends to lead to rational choice, where past government policies become a consideration in voting in the next election. Thus,
individual candidates in the context of regional elections will not affect the quality of democracy that takes place in Indonesia. Furthermore, in the positive side, people are increasingly maturing in politics because they make performance considerations the basis of their political choices. But the positive side is that people are increasingly maturing in politics because they make performance considerations the basis of their political choices. Strengthening the model of rational choice voting behavior will support the quality of elections and democracy that takes place in Indonesia.

Travel has a multidimensional value in Islam, encompassing spiritual, intellectual and social aspects. This concept is widely discussed in the Qur'an and hadith, which directs mankind to contemplate the signs of Allah's greatness through travel. Fakhruddîn Al-Râzî, a prominent mufassir and philosopher, made a significant contribution in interpreting travelling through Tafsir Mafâtîh al-Ghaib. He sees travelling as a medium of spiritual and intellectual transformation, which involves not only physical displacement but also deep introspection into man's relationship with God and the universe.
This research explores Al-Râzî's multidisciplinary approach, which integrates theology, philosophy and empirical sciences in his tafsir. He interprets the journey as a way to understand the greatness of God through the observation of natural phenomena and the history of mankind. This approach provides a relevant conceptual framework to address modern challenges, where travelling often loses its spiritual significance. Al-Râzî's concept of travelling teaches that travel can be a means of introspection, cross-cultural learning, and strengthening faith.

Honoured for their historical symbolism and unique beauty, 'birds of paradise' , the native birds of the eastern islands of the Indonesian archipelago, Papua and eastern Australia were the object of fabulous imagination of outsiders, enhanced by the fact that few if any were successfully exported live or could tolerate captivity. The term bird of paradise normally refers to forty-five species indigenous to New Guinea and adjacent islands, the surrounding islands of Indonesia and a small part of northeastern Australia. Although their closest relatives are believed to be crows and ravens, birds of paradise are known for their bright and ornate plumage which, as in many bird species, is sported exclusively by males and plays an important role in elaborate courtship rituals. From the sixteenth century onwards the trade in their feathers developed in Asia. 2 Maximilianus Transylvanus wrote effusively about the beauty of their plumage, but started his account of the bird of paradise by relating a local tradition in which the first Muslim who came to the Spice Islands to trade is said to have declared that these birds had come from paradise to the islands when their rulers first adopted Islam. As a result, the rulers believed themselves under the birds' protection, and the birds' plumage was paraded on the front line in battle. The feathers of the bird of paradise were considered an essential accoutrement for a warrior's headdress since they would render him invulnerable to the enemy's arrows and spears. In 1569 Gabriel Rebello noted the legend that 'the birds of paradise were blown by the wind to Banda, they knew neither the earth nor birth and that their plumes were much esteemed in Portugal itself as well as India' . Frei Paulo da Trindade marvelled at the beauty of the birds' plumage and related how they never alight on the ground except at their moment of death. They have no feet but instead a kind of nerve coming out from their beaks, two spans in length, which with a few turns they fix to the branches of trees and so hangover there to rest or sleep. They feed on dew and are only one span in length. As a result of the birds' unique beauty, they were hunted very carefully, so as not to damage their beautiful plumage. Then, their feet were cut off, the body skinned up to the beak and the skull removed. The whole was then wrapped in the palm and dried in a smoke-filled hut.

In this study, according to the author it is important to do in order to see the understanding and practice of politics MPU on the settlement of the conflict. The practice is meant is the participation of scholars in an effort to drown out the various types of conflict such as those between Indonesia and GAM, between the central government and a number of giant companies that exist around Lhokseumawe, between the political elite and the government with NGOs in addition to reviewing the settlement of business they do. This research is a field research, by taking some data collection techniques are the first in-depth interviews with six scholars as the samples were taken by purposive sampling, ie scholars who joined the MPU. In this thesis, the author discusses the position of ulama in Acehnese society and also the history of the growing conflict in Aceh and Lhokseumawe impact on society. In addition it also explained the history of the ulama Aceh quick active role in resolving confli...

: Artikel ditulis oleh. : Fatimah Fauzia Milda Artikel ini membahas tentang stratifikasi sosial pada artikel perlindungan Perempuan lanjut usia korban bencana gempa bumi melalui tradisi sumbayng 40 di Sumatra Barat, Stratifikasi sosial adalah pengelompokan atau pembagian

: Dionaldi Rahman Artikel tentang perlindungan perempuan lanjut usia korban bencana gempa bumi melalui tradisi sumbayang 40 di Sumatra Barat mengangkat pentingnya peran tradisi lokal dalam mendukung pemulihan psikologis dan sosial bagi perempuan lanjut usia (lansia) yang menjadi korban bencana alam, khususnya gempa bumi. Sumbayang 40 adalah sebuah tradisi atau ritual yang dilakukan oleh masyarakat Minangkabau, Sumatra Barat, sebagai bentuk penghormatan terhadap orang yang telah meninggal dunia setelah 40 hari. Namun, dalam konteks bencana, tradisi ini juga memiliki dimensi sosial yang mendukung perempuan lansia yang menjadi korban gempa bumi.

Kesamaan dan perbedaan adalah bagian integral dari interaksi manusia dalam berbagai konteks, termasuk di lingkungan sekolah. Sekolah Dasar Negeri 3 Telaga merupakan salah satu institusi pendidikan yang memiliki keberagaman latar belakang sosial, budaya, dan kemampuan siswa. Keberagaman ini memberikan tantangan sekaligus peluang untuk menciptakan lingkungan yang mendukung toleransi dan kerja sama.

Artikel ini membahas tentang dampak bencana gempa bumi tahun 2009 di Sumatera Barat terhadap perempuan lanjut usia dan peran tradisi lokal dalam memberikan perlindungan dan meningkatkan kesejahteraan mereka. Penulis menjelaskan bagaimana bencana alam yang menghancurkan infrastruktur (fisik) dan suprastruktur (sosial) membawa dampak yang signifikan pada kelompok rentan, khususnya perempuan lanjut usia. Artikel ini juga mengupas peran tradisi keagamaan lokal, yakni sumbayang 40, sebagai solusi untuk mengatasi dampak buruk tersebut.

The author raised this title because he wanted to know the meaning Of the Marraruk Tondok Tradition which is used as a tradition of inaugurating an area into a village, this is done as a tradition that has been passed down from generation to generation, and this tradition is inherent in the Mamasa community, this Marraruk Tondok tradition is carried outbecause there is a basic purpose, for the Mamasa community, they believe that by carrying out the Marraruk Tondok, it will bring blessings to the village, in this case in an area it is not allowed to hold an event when the village has not been inaugurated which is called Marrauk Tondok, this is done because the community believes that when this is not done, something unwanted will happen, so the village must be inaugurated to be used as a village, so in this case Marrauk Tondok is carried out as a sign of the inauguration this journal is a qualitative with the technique of conducting interviews with local residents.

Penelitian ini mengkaji tentang Keberhasilan Pembangunan Infrastruktur Terminal Bus Tipe A di Kota Lhokseumawe. Selanjutnya, metode yang digunakan dalam penulisan artikel ini adalah pendekatan penelitian kualitatif, dan dalam pengumpulan data, dilakukan dengan menggunakan observasi dan wawancara serta mengakses situs web, jurnal, Artikel, Skripsi dan bahkan buku-buku dari penelitian-penelitian terdahulu yang relevan.
Dalam Penelitian ini Pembangunan infrastruktur Terminal Bus Tipe A di Kota Lhokseumawe telah berhasil dilaksanakan sesuai dengan perencanaan awal dan bertujuan untuk meningkatkan kualitas pelayanan transportasi umum serta mendukung perkembangan ekonomi dan sosial di wilayah tersebut.
Kata Kunci: Pembangunan, Infrastruktur, Terminal

The adhol guardian case often becomes a debate between traditional values and the application of modern law in Indonesia. This phenomenon reflects the complexity of the relationship between social norms, culture and the formal legal system. This article aims to analyze the role of religious courts in resolving guardian adhol cases, as well as how the courts balance local traditions with the principles of justice in modern law. Using qualitative research methods through a normative approach and field studies, this article explores primary data from religious courts as well as secondary data in the form of legal literature. The research results show that religious courts play an important role in providing solutions through adaptive legal approaches and mediation based on local wisdom.

This research investigates the conflict dynamics between former Free Aceh Movement (GAM) elites in the context of post-MoU Helsinki local elections in Aceh. The focus is to provide a comprehensive view of Aceh's post-peace political dynamics and its contribution to developing policies to strengthen political stability and reconciliation in the region. The research uses an exploratory case study approach with primary data from in-depth interviews and participatory observation of former GAM elites, local politicians, conflict observers, and community leaders. Secondary data sources included Aceh's historical literature, treaty documents, and academic journal articles. Analysis was conducted inductively to conclude. The Helsinki Peace Agreement was essential in ending the armed conflict between GAM and the Indonesian government. Besides mandating the demobilization and reintegration of former GAM members through the Aceh Transitional Committee (KPA), the agreement also paved the way for GAM's transformation into a legitimate political force with the formation of Partai Aceh. The results also show that GAM's transformation has had a significant positive impact on Aceh's political stability and Aceh's integration into the framework of the unitary state of the Republic of Indonesia. However, challenges such as internal dissent and people's expectations for further autonomy show that the journey toward sustainable peace is complex and requires a strong commitment from all parties concerned.

Indonesia negara merupakan negara yang menganut sistem demokrasi. Politik menjadi sarana untuk mengambil dan menyampaikan keputusan bersama dalam kebajikan. Aceh menjadi wilayah yang diberikan kekhususan untuk mengatur wilayahnya sendiri. Aceh Diberikan otonomi khusus untuk mengatur politik dalam daerahnya, mendirikan partai politik lokal untuk mendukung kebijakan publik. Pada tahun 2007, partai lokal Aceh menjadi partai yang masuk dalam pemilihan umum. Dalam penulisan ini, peneliti menggunakan metode analisis deskriptif. Untuk mengetahui sejarah dan dasar hukum terbentuknya partai politik di Aceh.

The language of letters: Southeast Asian understandings of Ottoman diplomatics, by Annabel Teh Gallop, A. C. S. Peacock, and Ismail Hakki Kadi.
In: Ottoman-Southeast Asian relations: sources from the Ottoman archives, ed. Ismail Hakki Kadi and A.C.S. Peacock. 2 v.  Leiden: Brill, 2020, pp.1-32.
And: A.T.Gallop: transliterations, translations and comments on Malay documents relating to the Acehnese embassy to Istanbul, 1849-52; the letter of Sultan Zainal Abidin ot Tembusai, 1889-90; the letter from Sultan Alauddin Muhammad Daud Syah in Kota Keumala, Aceh, 1893; and the letter from Sultan Hashim Jalilul Alam of Brunei to Sultan Abdulhamid, 15 May 1903.

Transportation needs of the crossing to the island of Ambon, Seram Island in path-Hunimua Waipirit since 2005 shows an increasing trend. Based on data from PT. Ferry Indonesia (Persero) Branch Ambon, since 2005 the flow of cargo through the track has experienced an average increase of 2.799% per year for passengers, 11.389% for 2 wheel vehicles, and 10.412% for 4-wheel vehicles. However, this trend is not followed by infrastructure development and operation patterns in anticipation of an imbalance between aspects of the provision and utilization aspects of ferry transport services, so that the average queuing time at Port can reach 3-5 hours. This study examines pedestrian transportation needs and to design the pattern of development by considering the operational and conceptual design of the existing ferry ports. The results showed transportation demand forecasting model for crossing the track Waipirit-Hunimua until 2014 was Y = 273,680.00 + 46,114.80 X for Passengers, Y = 76155.40...

Transportation of connective crossing of Ceram Island and Island Ambon during the time only reliing on one line in Waipirit-Hunimua. Though, since 2003, Ceram Island as part of Central Moluccas region have been bloomed to become 3 Sub-Province, namely Central Moluccas (mains), West Ceram and East Ceram, so that mobility and accesibility at this region mount fast enough, including exploiting (supply) line of Waipirit-Hunimua. If this condition (transportation systems) remain to be defended, hence will happened demand over, which supply cannot make balance to demand. By him, require to analyse to possibility of development of crossing transportation systems by considering potency area demand of payload. This research study location alternative development of port of crossing of Ceram Island to Hunimua, analysing operational pattern and of desain conceptual of port, and also analysis competent of its development economically Result of research conclude that port of Ina-Marina in Masohi...

Ketidakstabilan politik akibat kemangkatan Sultan Mahmud Syah pada tahun 1812 telah diambil kesempatan oleh British untuk meraih pengaruhnya di selatan Tanah Melayu terutama bagi mendapatkan kuasa perdagangan di Singapura. Kelicikan British mencampuri krisis penobatan sultan berhasil apabila Sultan Hussain Muadzam Syah ditabal sebagai raja Singapura yang pertama. Adalah menjadi adat yang diwarisi sejak zaman Kesultanan Melayu Acheh pada awal abad ke-17 Masihi lagi, kitab Tajus Salatin (Mahkota raja-raja) dijadikan rujukan utama oleh raja-raja Melayu dalam pemerintahan mereka. Sehubungan itu, Sultan Hussain Muadzam Syah tidak terkecuali menjadikan kitab ini sebagai dasar utama dalam pemerintahan. Maka, objektif makalah ini adalah untuk menghuraikan adab raja-raja Melayu seperti yang termaktub dalam kitab Tajus Salatin (Mahkota raja-raja) dan membandingkannya dengan perilaku raja Singapura pertama dalam Inilah Syair Tenku Perabu di Negeri Singapura Adanya. Dengan menggunakan metod ana...

The poems in Arakundoe reveal how literature can become a bridge between history, trauma, and the future. By intertwining personal and collective memories, Pilo Poly’s work offers a space for reflection and emotional processing. The poems are not mere recollections of past events but function as vehicles for transformation. They enable readers to engage with a painful history and, at the same time, inspire hope for healing and rebuilding. Through his poetry, Pilo Poly ensures that the tragedies and stories of Aceh are not forgotten but preserved for future generations to learn from.

The diplomatic relationship between the Ottoman Empire and the Sultanate of Aceh began with a common threat to Western influence and also ideological similarities. The success of the Ottoman Empire in conquering the city of Constantinople ended the medieval era and became the beginning of the age of revival. This important event then became the cause of Western nations exploring the oceans and starting the influence of imperialism and imperialism in the Southeast Asian region. Diplomatic relations between the two Islamic empires were harmonious and had a mutual relationship between the two in the political, economic, military, social and cultural fields. In writing the article, the author uses the Historical research method which consists of heuristics, verification, interpretation, and historiography. The sources used by the author include books, scientific journals, scientific articles, theses, and dissertations. The result of this thought is that the policies carried out by Aceh and Turkey are very important in efforts to spread Islam and exchange security. With this policy, Islam can spread throughout the territory of the Kingdom of Aceh and can be recognized by a wider community.

The debate on the dating of the Acehnese-Chamic subgrouping has been inactive for nearly twenty years. However, new data on the Acehnese sub-lects and the interior mainland Chamic languages, and the historical studies of the Champa kingdom provide more clues about the Acehnese ancestors’ time of migration into Sumatra. Using an etymological analysis approach, this study shows that despite being the first to leave the Chamic groups, Acehnese shares more innovation with the mainland Chamic languages than previously thought. This suggests that Acehnese might have left the group within a close time frame to the highland Chamic languages, which subgrouped in the 10th century CE. Based on the 8th century CE Javanese raids to the southern area of the Southeast Asia mainland, recorded in a Chamic inscription, the disappearance of the Linyi name from the Chinese records around the same date, the appearance of the Lamuri kingdom with its Austroasiatic toponymy, and the historical findings on Srivijaya power across Southeast Asia, all suggests that the Acehnese’s Indochina-Sumatra migration is likely to have occurred around the middle of the 8th century CE. The final location of this first Chamic migration to Sumatra indicates that it was an ntentional relocation rather than an emergency refuge. Furthermore, post-Proto-Chamic-breakup (PC) innovations and borrowings on the mainland are also found in higher numbers than previously reported. This finding proves the post-PC-breakup Chamic dispersal into Aceh-Sumatra, as Thurgood once claimed, to occur in the 15th century AD. Yet, the variants across dialects for these post-PC-breakup words reported in the present study open a probability of an earlier date of this second wave of Chamic-speaking migrants’ arrival in Sumatra.

uji syukur kepada Allah Swt atas segala limpahan rahmat, nikmat, serta taufik-Nya, sehingga penulisan buku dengan judul "Moderasi Beragama di Tengah Isu Kontemporer" dapat terselesaikan dengan baik dan berhasil diterbitkan dalam bentuk buku. Tentu saja, diperlukan kerja keras dan ketelitian yang tinggi untuk menghasilkan penelitian yang berubah menjadi buku, termasuk proses pengumpulan data, analisis, penulisan, dan penyuntingan. Kami mengucapkan selamat dan terima kasih kepada para penulis:

In January 2008 at the bottom of the sand in Bogak Beach in front of Fisherman"s Housing Estate (Perumnel) in Hamlet XII, Bogak Village, Tanjung Tiram Sub-district, Batubara Regency, North Sumatera Province, a ship was found. After investigation, it was revealed that the ship is a relic closely related to the life of the community in the area at least at the beginning of the 18 th century when many sailors and merchants from different countries and nations engaged in economic activities. In addition to the discovery of the ship, ceramics from China and VOC coins years 1734, 1752, 1760, 1780, 1781, 1788, and 1790 were also found at the same time. This research tries to uncover to explore the historical and archaeological sources in Tanjung Tiram Sub-district and describe the role of those coins in the economy of the 18th to 20th century AD. This research employed the approaches of epigraphy, heraldry, and arts, in addition to history. The methods used were data collection, data processing, analysis, and formulation of recommendations. Data collection was undertaken to gather primary data through observation and secondary data (through reports, inventories, Dutch archives, and research findings).

Proyek Penelitian Pusat) beserta staf, tim peneliti, serta semua pihak yang memungkinkan terbitnya buku ini, kami ucapkan terima kasih yang tak terhingga. Mudah-mudahan buku ini bermanfaat bagi pembinaan dan pengembangan bahasa dan sastra di Indonesia.

Artikel ini merupakan book chapter dalam Transformasi Feminisme Indonesia (LSPR, 2024). dalam artikel ini, penulis tertarik memahami dan
mengobservasi dinamika sejarah masyarakat (historical anthropology) di balik perbedaan pandangan dan “ideologi” tentang gender, yang menghadirkan kompleksitas dan komplikasi dalam memahami keadilan gender (gender justice). Penulis tertarik terlibat dalam pertanyaan-pertanyaan, sejauhmana universalisasi dan standarisasi sebuah konsep dan ideologi keadilan gender valid dan legitimate, tanpa mempertimbangkan perbedaan konteks historis dan kultural? Jika sejarah perlu dipertimbangkan dalam memahami atau mengakui sebuah konsepsi keadilan gender, sejarah siapakah yang dianggap paling valid dan legitimate sebagai rujukan bagi universalisasi konsep keadilan gender?

Minimnya pengetahuan, kesadaran dan sikap merupakan indikator melemahnya multikulturalisme.Bila dibiarkan berlarut dapat menjadi pemicu konflik baik bersifat vertikal maupun horisontal di indonesia. Mahasiswa Politeknik Negeri Ambon merupakan masyarakat multikultural, hal tersebut dilihat dari keberagaman suku, agama, Ras dan Budaya masyarakat mahasiswanya. Keberagaman tersebut bila tidak di terima atau dilaksanakan dengan baik, dapat mengakibatkan konflik yang berkaitan dengan SARA, bahkan berujung menimbulkan rasisme antar sesama atau golongan di kalangan mahasiwa Politeknik Negeri Ambon. Penelitian ini bertujuan Untuk mengetahui bagaimana praktek multikulturalisme terhadap masyarakat multikultural di Politeknik Negeri Ambon. Pendekatan metode dalam penelitian ini yaitu mixing methods yang di lakukan dengan metode kualitatif(wawancara langsung) dan metode kuantitatif (angka). Hasil dari penelitian di dapat Tingkat pemahaman mahasiswa Politeknik Negeri Ambon sekitar 53% mahasiswa SANGAT PAHAM terkait pengertian dan kedudukan mahasiswa dan sekitar 47% PAHAM tentang hal terrsebut. Hal ini diperkuat dengan hasil wawancara. Selanjutnya Sikap Mahasiswa Terhadap Keberagaman Di Polnam menunjukkan SANGAT BAIK 58%; BAIK 22%; dan LUMAYAN BAIK 20%. Itupun di kuatkan dengat hasil wawancara dari ke-5 nerasumber. dan Jika dilihat berdasarkan Implementasi multikulturalisme di POLNAM, 93% masyarakat mahasiswa POLNAM sudah mempraktekkan multikulturalisme. sedangkan sekitar 7% mahasiswa belum menerapkan sikap multikulturalisme. Kata Kunci : konflik, masyarakat multikultural, multikulturalisme.

Dari hasil pengamatan terhadap motivasi belajar siswa pada mata pelajaran Pendidikan Agama Islam ditemukan gejala-gejala atau fenomena-fenomena sebagai berikut: 1) Masih ada sebagian siswa yang mengantuk ketika berlangsungnya proses belajar mengajar. 2) Masih ada sebagian siswa yang tidak memperhatikan guru ketika menyampaikan materi pelajaran. Dan 3) Masih ada sebagian siswa yang keluar masuk kelas ketika berlangsunya proses belajar mengajar. Berdasarkan fenomena di atas, peneliti tertarik ingin mengetahui bagaimana usaha guru Pendidikan Agama Islam memotivasi siswa dalam belajar melalui suatu penelitian dalam bentuk penelitian ilmiah yang berjudul “Usaha Guru Pendidikan Agama Islam Memotivasi Siswa Dalam Belajar Di Kelas XI SMU Bimbingan Khusus Kecamatan Dumai Barat Kota Madya Dumai”. Adapun lokasi penelitian ini dilaksanakan di SMU Bimbingan Khusus Kecamatan Dumai Barat Kota Madya Dumai, khususnya pada kelas XI. Subjek penelitian adalah guru Pendidikan Agama Islam yang mengajar d...

This research examines the integration of customary law in the resolution of marital disputes in Indonesian Religious Courts using a
normative legal approach and secondary data sources. Indonesia, with its rich cultural heritage and ethnic diversity, has strong customary
traditions that influence various aspects of life, including marriage and family. Religious Courts in Indonesia not only adhere to Islamic law but
also consider customary law prevailing in the community to achieve substantive justice. The secondary data in this study includes legislation,
court decisions, academic literature, official documents, and legal databases. The analysis is conducted through the identification,
interpretation, and evaluation of legal norms and court decisions related to the integration of customary law. The research findings indicate
that the integration of customary law is crucial in ensuring that court decisions are accepted by the community, reflect local values, and
maintain social harmony. This study concludes that a sensitive and inclusive approach to customary law in religious courts can enhance public
trust in the judicial system and provide more holistic justice.