宗教温度化教育和宗教象征教育(通过松角努社会建设理论视角建立温和化伊斯兰身份)

Abu Muslim, None Wilis Werdiningsih
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摘要

本文探讨了运用NU逻辑强化宗教符号——松果——来管理宗教中庸教育。本研究旨在从Peter L. Berger的社会建构理论的角度,分析使用NU便帽上的符号对SD Islamiyah Magetan学生在形成对宗教节制的理解方面的人格塑造。作为一种种植温和伊斯兰和形成身份的形式,符号如何传达有关宗教温和的信息?这个符号有几个功能,比如描述某物,以及传达隐含信息的一种形式。因此,运用伯杰的社会建构理论方法对其进行分析。从阅读的结果可以得出以下结论:首先,在伊斯兰教圣公会大学中,关于佩戴女大学生松角的规定的实施概述为强制每位男学生佩戴女大学生松角的规定。第二,松kok NU可以成为一种身份,拥有温和的伊斯兰价值观??温和的伊斯兰价值观之间的关系??诸如“tawasuth”、“tawazun”、“tasamuh”和“ta’adult”等NU概念,这些概念对它们在日常生活中的使用产生了影响。第三,从Peter L Berger的社会学知识理论来看,Sonkok NU作为一种温和的伊斯兰身份的宗教中庸教育经历了一个外化、客体化、内化的过程。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Pendidikan Moderasi Beragama dan Simbol Keagamaan (Pembentukan Identitas Islam Moderat Anak Melalui Songkok NU Perspektif Teori Konstruksi Sosial Peter Berger)
This paper examines managing religious moderation education by strengthening religious symbols, namely songkok, with NU logic. This study aimed to analyze how the use of symbols on the NU skullcap can shape the personality of SD Islamiyah Magetan students in forming an understanding of religious moderation from the perspective of Peter L. Berger's social construction theory. How can symbols convey messages about religious moderation as a form of planting moderate Islam and identity formation? This symbol has several functions, such as describing something as well as a form of conveying an implied message. Therefore, to analyze it using the social construction theory approach of Peter L. Berger. From the results of the reading, it can be concluded: First, the implementation of the regulation on wearing the NU songkok at SD Islamiyah Mageran is outlined in a regulation that enforces every male student to wear the NU songkok. Second, Sonkok NU can become an identity and have moderate Islamic values ??found in the relationship between moderate Islamic values ??of NU ideas such as tawasuth, tawazun, tasamuh, and ta’adul, which have an impact on their use in everyday life. Third, Religious Moderation Education through Sonkok NU as a moderate Islamic identity from the perspective of Peter L Berger's sociological theory of knowledge is through a process of externalization, objectivation, and internalization.
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