Me at social work
Saturday, August 9, 2008
My nice child
By Mama Sophia
Today, Sophia is really nice at home. In the morning, I said, "kaka, mama wanna go to the library". And Sophia asked me not to go to the library today. She wanna me stay at home. I said, Sophia, if at home, I cannot study because mama is always thinking about doing something at home, such as cooking, cleaning the house, and washing dishes. Then, Sophia initiated to help me. She cleaned up the house, washed the dishes, cleaned up the bathroom, took a bath, and she dressed up. She is really nice today. And she read Qur'an, ate, and watched TV for a while. And I told her that I wanna read a 15 minutes story before she goes to bed tonight. So, I stay at home and work at home today... She is really happy about that.
Today, Sophia is really nice at home. In the morning, I said, "kaka, mama wanna go to the library". And Sophia asked me not to go to the library today. She wanna me stay at home. I said, Sophia, if at home, I cannot study because mama is always thinking about doing something at home, such as cooking, cleaning the house, and washing dishes. Then, Sophia initiated to help me. She cleaned up the house, washed the dishes, cleaned up the bathroom, took a bath, and she dressed up. She is really nice today. And she read Qur'an, ate, and watched TV for a while. And I told her that I wanna read a 15 minutes story before she goes to bed tonight. So, I stay at home and work at home today... She is really happy about that.
Thursday, August 7, 2008
My House: Althia Park
My House: Althia Park
The End
By Sophia Fatima
To my sister who always share her love with me
Hi! I’m gonna tell you about my daily activities in Indonesia. Sometimes I wake up first, and sometimes my sister wake up first, or we both wake up together. After wake up we do exercise and walking with our dad. And sometimes I want to ride my bicycle during our exercise. And sometimes, me and my sister want to be carried on the shoulders of my dad. When we get back to home, I always be the first who take a bath, al
ways, always, you know! Then we get our breakfast.
Then I go to school with Ms. Marni with a minicab. Ms. Marni goes back to home when I didn’t noticed her. And when the school is over Ms. Marni goes to school to pick me up. And before I go home, I would love to buy street vendor’s snack. When we get home my sister is sleeping, or not. But I would love when sleeping. Do you know why? ‘Cause when she was sleeping I could do anything I want expect destruct my sister.
But I would not love to be in house everytime. So I went to my friend’s house. I went to my friend’s house to play with them. First I got to Ane and Tina’s house if they were busy I went to my other friend’s house, that’s Adel’s or Alfa’s house. If they all were busy, well… I’ll play by myself. If I play with Ane or Tina I’ll play games at the computer or play bicycle. O ya, my mom or dad give me time. Then when it’s to go back home I went back home. And I get my lunch when I’m at home.
After that I need to take a nap. I take a nap from 1:00 pm until 3:00 pm and when I wake up I take a little rest then I go outside to get a fresh air with Ms. Marni. O ya, I forgot to introduce you Ms. Enjum. She worked in my house too. And she’s Ms. Marni’s friend. Then I go to my house to take a bath.
The End
Thursday, May 29, 2008
'Puritan' Muhammadiyah and Indigenous Culture
By Ahmad Najib Burhani
Muhammadiyah held a national meeting from Thursday to Sunday in Mataram, West Nusa Tenggara. One of the most important issues discussed during the meeting was the organization's stance toward indigenous culture.Muhammadiyah has for a long time been associated with the "Muhammadiyah, in its early years after its establishment in the 1920s, was known for its ambiguous attitude toward politics. Despite the fact its political sentiments were as anti-Dutch as those of other nationalist movements, the Dutch colonial government regarded the group as safe.In the cultural field, the Muhammadiyah also wrestled with a similar ambiguous attitude toward Javanese culture. No attempt was made to deny that almost all of the founding fathers of this movement were servants of the kraton (Javanese royal palace). Moreover, the leaders of the movement preserved an intimate relationship with the kraton.Yet, this organization proclaimed that its objective was to rationalize traditional practices and to modernize the social system. Logically, this would imply that Muhammadiyah had an agenda for reforming syncretic customs and making inroads into the feudal, aristocratic social structure that prevailed in Javanese society and that had the kraton squarely as its axis.Ahmad Dahlan, the founder of the movement, provides the best portrait of the ambiguity of this movement toward Javanese culture. He remained an obedient and loyal servant of the kraton of Yogyakarta until his death.Ahmad decision to maintain this ambiguity was apparently aimed at ensuring the growth and survival of his new organization.Another factor that caused the Muhammadiyah to appear to entertain an ambiguous attitude toward Javanese culture was the history behind its establishment. Among the main supporters for the founding of Muhammadiyah were devout Muslim priyayi (Javanese aristocracy) and non-devout priyayi. The other main supporters were traders.Cogently, in line with the interests of its main supporters and its dominant members, the Muhammadiyah paid serious attention to social welfare and educational activities by founding schools and hospitals. The agenda for modernizing and rationalizing religious beliefs was regarded as a secondary project.Why then did Muhammadiyah change and become a puritanical movement? Why did Muhammadiyah change its cultural character? The influence of several prominent members from Sumatra and the victory of Wahhabism for control of Mecca and Medina in 1924 forced Muhammadiyah to pay more attention to religious beliefs and behavior than it had done before.The Sumatrans, especially West Sumatrans, were more puritanical than the members from Java. Although the official objectives of the foundation of the Majlis Tarjih (law making council) in 1927 were to protect the unity of the movement and to resolve any disputes over religious and legal questions, it cannot be denied that the council also marked the beginning of the shift in the Muhammadiyah's attitude toward Javanese culture. Certainly, after the creation of the council, Muhammadiyah was more concerned with religious matters and the behavior of its members.In politics, in the 1930s Muhammadiyah also tended to associate itself with other religious movements. One of the effects of these new trends in Muhammadiyah was the decline in its attraction for non-devout priyayi. Their interests no longer tallied with the programs of Muhammadiyah.The more dominant devout-priyayi and traders became in Muhammadiyah, the greater the loss of interest of the non-devout priyayi, and finally the Muhammadiyah was less inclined to Javanese-ness.This marked one sequence in the story of the development of Muhammadiyah. After this, Muhammadiyah became a purely Islamic movement. The non-devout priyayi preferred to leave Muhammadiyah and attach themselves to nationalist or cultural movements. Furthermore, after the 1930s, Muhammadiyah's role as a puritan movement was more obvious than before. In this period, Muhammadiyah theology was systematized and codified.On the eve of the 21st century, two contrasting trends emerged in Muhammadiyah. There were several groups within Muhammadiyah who regarded the group's move toward puritanism to be inconsequential and superficial, making it too slow and soft in forcing a puritan agenda. They demanded the movement strengthen the puritan agenda in its activities. In the opposing camp were Muhammadiyah members who regarded the movement as showing extreme rightist tendencies. They believed Muhammadiyah was too puritanical.Over the last several years, the tug-of-war between these two opposing groups became a serious problem in Muhammadiyah. Each group tried to drag Muhammadiyah in opposite directions, reflecting their own interests; the liberal-cultural versus puritan.The struggle between the liberal-cultural group, led by current Muhamamdiyah chairman Syafii Maarif, Amin Abdullah and Munir Mulkhan, and the puritan group, Muhammadiyah Members Who care about Sharia, was intense from 1999 to 2003. Their conflict spread to Muhammadiyah universities and its supporting organizations.The spread and growth in the numbers of kaum berjenggot (people who wear beards as a symbol of religiosity) and radical Muslims at some Muhammadiyah universities was countered by the Muhammadiyah Student Association with the introduction of Sufism, pluralism and liberalism.Fortunately, the face of Muhammadiyah today is still dominated by moderate and pluralistic Muslims, such as Syafii Maarif. This is the reason why the movement is considered moderate, modern and pluralistic.Of course, it would be counterproductive for the organization if the radical and puritanical wing took the lead and disseminated their teachings. This would change the face of Muhammadiyah and Islam in Indonesia from the smiling and tolerant Islam to a more puritanical Islam. The national meeting in Mataram was a very important moment for determining the future of Muhammadiyah and Islam in Indonesia.
*The writer is a lecturer at Paramadina University in Jakarta and a Pemuda Muhammadiyah activist. (The Jakarta Post, 6/11/2004)
Muhammadiyah held a national meeting from Thursday to Sunday in Mataram, West Nusa Tenggara. One of the most important issues discussed during the meeting was the organization's stance toward indigenous culture.Muhammadiyah has for a long time been associated with the "Muhammadiyah, in its early years after its establishment in the 1920s, was known for its ambiguous attitude toward politics. Despite the fact its political sentiments were as anti-Dutch as those of other nationalist movements, the Dutch colonial government regarded the group as safe.In the cultural field, the Muhammadiyah also wrestled with a similar ambiguous attitude toward Javanese culture. No attempt was made to deny that almost all of the founding fathers of this movement were servants of the kraton (Javanese royal palace). Moreover, the leaders of the movement preserved an intimate relationship with the kraton.Yet, this organization proclaimed that its objective was to rationalize traditional practices and to modernize the social system. Logically, this would imply that Muhammadiyah had an agenda for reforming syncretic customs and making inroads into the feudal, aristocratic social structure that prevailed in Javanese society and that had the kraton squarely as its axis.Ahmad Dahlan, the founder of the movement, provides the best portrait of the ambiguity of this movement toward Javanese culture. He remained an obedient and loyal servant of the kraton of Yogyakarta until his death.Ahmad decision to maintain this ambiguity was apparently aimed at ensuring the growth and survival of his new organization.Another factor that caused the Muhammadiyah to appear to entertain an ambiguous attitude toward Javanese culture was the history behind its establishment. Among the main supporters for the founding of Muhammadiyah were devout Muslim priyayi (Javanese aristocracy) and non-devout priyayi. The other main supporters were traders.Cogently, in line with the interests of its main supporters and its dominant members, the Muhammadiyah paid serious attention to social welfare and educational activities by founding schools and hospitals. The agenda for modernizing and rationalizing religious beliefs was regarded as a secondary project.Why then did Muhammadiyah change and become a puritanical movement? Why did Muhammadiyah change its cultural character? The influence of several prominent members from Sumatra and the victory of Wahhabism for control of Mecca and Medina in 1924 forced Muhammadiyah to pay more attention to religious beliefs and behavior than it had done before.The Sumatrans, especially West Sumatrans, were more puritanical than the members from Java. Although the official objectives of the foundation of the Majlis Tarjih (law making council) in 1927 were to protect the unity of the movement and to resolve any disputes over religious and legal questions, it cannot be denied that the council also marked the beginning of the shift in the Muhammadiyah's attitude toward Javanese culture. Certainly, after the creation of the council, Muhammadiyah was more concerned with religious matters and the behavior of its members.In politics, in the 1930s Muhammadiyah also tended to associate itself with other religious movements. One of the effects of these new trends in Muhammadiyah was the decline in its attraction for non-devout priyayi. Their interests no longer tallied with the programs of Muhammadiyah.The more dominant devout-priyayi and traders became in Muhammadiyah, the greater the loss of interest of the non-devout priyayi, and finally the Muhammadiyah was less inclined to Javanese-ness.This marked one sequence in the story of the development of Muhammadiyah. After this, Muhammadiyah became a purely Islamic movement. The non-devout priyayi preferred to leave Muhammadiyah and attach themselves to nationalist or cultural movements. Furthermore, after the 1930s, Muhammadiyah's role as a puritan movement was more obvious than before. In this period, Muhammadiyah theology was systematized and codified.On the eve of the 21st century, two contrasting trends emerged in Muhammadiyah. There were several groups within Muhammadiyah who regarded the group's move toward puritanism to be inconsequential and superficial, making it too slow and soft in forcing a puritan agenda. They demanded the movement strengthen the puritan agenda in its activities. In the opposing camp were Muhammadiyah members who regarded the movement as showing extreme rightist tendencies. They believed Muhammadiyah was too puritanical.Over the last several years, the tug-of-war between these two opposing groups became a serious problem in Muhammadiyah. Each group tried to drag Muhammadiyah in opposite directions, reflecting their own interests; the liberal-cultural versus puritan.The struggle between the liberal-cultural group, led by current Muhamamdiyah chairman Syafii Maarif, Amin Abdullah and Munir Mulkhan, and the puritan group, Muhammadiyah Members Who care about Sharia, was intense from 1999 to 2003. Their conflict spread to Muhammadiyah universities and its supporting organizations.The spread and growth in the numbers of kaum berjenggot (people who wear beards as a symbol of religiosity) and radical Muslims at some Muhammadiyah universities was countered by the Muhammadiyah Student Association with the introduction of Sufism, pluralism and liberalism.Fortunately, the face of Muhammadiyah today is still dominated by moderate and pluralistic Muslims, such as Syafii Maarif. This is the reason why the movement is considered moderate, modern and pluralistic.Of course, it would be counterproductive for the organization if the radical and puritanical wing took the lead and disseminated their teachings. This would change the face of Muhammadiyah and Islam in Indonesia from the smiling and tolerant Islam to a more puritanical Islam. The national meeting in Mataram was a very important moment for determining the future of Muhammadiyah and Islam in Indonesia.
*The writer is a lecturer at Paramadina University in Jakarta and a Pemuda Muhammadiyah activist. (The Jakarta Post, 6/11/2004)
Mendidik Anak
Mengasuh Anak
Ketika di Indonesia, kegiatan mengasuh anak tidak seberat di luar negeri. Berbeda dengan di Indonesia yang banyak mendapat social support dari orang lain atau family, di luar negeri, kita benar-benar mengasuh anak sendirian. Tidak ada pekerja rumah tangga, tidak ada adik atau ibu yang sesekali bisa menggantikan peran kita sebagai orang tua. Di sini, semua tumpah ruah kepada diri kita sendiri. Apa yang selalu kita ajarkan ke anak setiap hari adalah agar dia bisa berperilaku baik, punya sopan santun, dan menghargai atau menghormati orang lain, termasuk orangtuanya sendiri. How to dress well, behave well, eat well… itulah mantra-mantra yang setiap hari terus menerus diulang. Be nice, Sophia… be helpful… itulah kata2 yang selalu keluar untuk mengingatkan dia ketika anakku tidak berperilaku sesuai yang kita inginkan. Yah… itulah suka dukanya jadi ibu rumah tangga dan student di luar negeri.
Ketika di Indonesia, kegiatan mengasuh anak tidak seberat di luar negeri. Berbeda dengan di Indonesia yang banyak mendapat social support dari orang lain atau family, di luar negeri, kita benar-benar mengasuh anak sendirian. Tidak ada pekerja rumah tangga, tidak ada adik atau ibu yang sesekali bisa menggantikan peran kita sebagai orang tua. Di sini, semua tumpah ruah kepada diri kita sendiri. Apa yang selalu kita ajarkan ke anak setiap hari adalah agar dia bisa berperilaku baik, punya sopan santun, dan menghargai atau menghormati orang lain, termasuk orangtuanya sendiri. How to dress well, behave well, eat well… itulah mantra-mantra yang setiap hari terus menerus diulang. Be nice, Sophia… be helpful… itulah kata2 yang selalu keluar untuk mengingatkan dia ketika anakku tidak berperilaku sesuai yang kita inginkan. Yah… itulah suka dukanya jadi ibu rumah tangga dan student di luar negeri.
Wednesday, May 28, 2008
Berita dari Rumah Dunia
Lumbung Banten
17 Mei 2006 - 15:04 (Diposting oleh: Rumah Dunia)
IJAH FAIJAH: WANITA ITU TIANG AGAMA
OLEH ALFY
�Wanita adalah tiang agama, jika wanita itu baik maka baiklah negara itu, dan jika wanitanya rusak maka rusaklah negara itu,� begitu kata ketua Yayasan Bina Wanita Bahagia (BWB), ibu Ijah Faijah, A.Ma, SH. Saat ditemui di kediamannya di komplek Penancangan, Serang, Banten. Bagi ibu muda beranak enam ini, mengelola sebuah yayasan di bidang sosial merupakan salah satu dari perwujudan prinsipnya: Illah, billah, lillah.
Putri pasangan K.H. Moch. Amin dan Hj. Aslamiyah ini lahir pada 10 Oktober, tiga puluh delapan tahun silam. Kepeduliannya terhadap anak-anak yang kurang mampu menjadi latar belakang niatnya untuk mendirikan yayasan tersebut. Menurutnya Yayasan BWB ini tujuannya untuk meningkatkan kesejahteraan sosial. Sehingga pada pelaksanaannya berbagai kegiatan sosial dibuat. �Ini merupakan realisasi dari cita-cita kami, yakni memajukan SDM (Sumber Daya Manusia) bagi anak-anak jalanan, pengamen, pemulung, serta para ibu yang ingin meraih kebahagiaan dunia dan akhirat,� jelas Ijah yang juga ketua SALIMAH Banten, pengurus BKOW, dan pengurus Yayasan BINDAS ini.
Sebagai orang yang peduli kepada pendidikan, Istri dari (Alm) Agus Miftah yang sarjana hukum dari Universitas Mathla�ul Anwar ini berharap bisa mendirikan lembaga pendidikan yang gratis untuk anak-anak jalanan. Katanya, �Anak jalanan itu tidak seperti pohon jagung dan padi, ditanam lalu tumbuh dalam waktu singkat. Mereka lebih ibarat pohon jati. Kita tidak melihat hasilnya sekarang, tapi nanti 25 tahun yang akan datang. Mereka akan menjadi sosok yang mengguncang dunia!�
Semua aktifitas sosial yang dilakukannya sekarang, menurutnya, dilatar belakangi oleh rasa prihatin terhadap masalah sosial yang dihadapi bangsa Indonesia, khususnya di provinsi Banten. Melalui yayasan yang didirikan pada 8 Februari 2000 inilah Ibu Ijah mengamalkan ilmu dan mendermakan hartanya. Travelling atau Tadabbur alam yang menjadi hobinya ia manfaatkan sebagai ladang dakwah dalam mencapai kebahagiaan hakiki.
Selain sebagai ketua Yayasan BWB, Ibu Ijah ini juga ternyata seorang pembicara yang sering diundang ke berbagai seminar, termasuk seminar yang biasa diadakan oleh perguruan tinggi. Lalu pada 2003 kemarin dia mewakili Banten dalam Diklat Pekerja Sosial se-Indonesia di Jakarta dan Bogor. Di acara yang berlangsung selama 14 hari tersebut, Ibu Ijah terpilih menjadi wakil ketua.
Pemred Bulettin Az-Zukhruf (1988-1989), pembina dan pengasuh beberpa majelis ta�lim, penceramah, mantan ketua kewanitaan DPD PK Kabupaten Serang, Konsultan Pendidikan World Book P.T. TIRA (1995), Sekretaris BP4, dan bendahara BKM, adalah jabatan-jabatan lain yang pernah disandangnya.
Apa yang pernah terjadi kepada Ibu Ijah sepertinya pernah juga terjadi kepada orangtua sekarang pada masa kecil, yaitu ketika akan masuk sekolah, pihak sekolah meminta calon murid untuk memegang kuping yang berlawanan dengan tangannya. Misal tangan kanan harus bisa menyentuh kuping kiri dan sebaliknya. Bila kuping itu bisa disentuh, maka calon murid bisa masuk sekolah. �Usia saya sudah cukup, tapi sayakan masih kecil, jadi tangan saya pendek. Seharunya saya tidak diterima jadi siswa di sekolah itu. Tetapi karena bapak saya ustad dan tokoh masyarakat, akhirnya saya diterima,� kenangnya.
Di rumah Ibu Ijah dikenal anaknya sebagai pribadi yang demokratis. Bila akan pergi keluar biasanya ia akan meminta izin kepada anaknya. Ini dilakukan antara lain agar anaknya tahu ke mana ibunya pergi. �Selain memang di rumah tidak ada pembantu.� A/S
Penulis adalah siswa kelas menulis angkatan ke-7 
Cium tangan orang tua
Untuk kaka Sophia dan Dedek Nahla
Kaka dan dedek..
Kalau mau pergi ke sekolah atau ke mana aja, pertama harus minta ijin sama mama atau papa. Kedua, kaka harus cium tangan orang tua (mama dan papa) sebelum dan sesudah pergi. Itu tanda anak yang baik. Juga, jangan lupa bilang salam ketika pulang ke rumah. Oke...
Salam,
mama
Kaka dan dedek..
Kalau mau pergi ke sekolah atau ke mana aja, pertama harus minta ijin sama mama atau papa. Kedua, kaka harus cium tangan orang tua (mama dan papa) sebelum dan sesudah pergi. Itu tanda anak yang baik. Juga, jangan lupa bilang salam ketika pulang ke rumah. Oke...
Salam,
mama
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