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      "body": "Congratulations @irham0999! You received a personal award!\n\n<table><tr><td>https://steemitimages.com/70x70/http://steemitboard.com/@irham0999/birthday1.png</td><td>Happy Birthday! - You are on the Steem blockchain for 1 year!</td></tr></table>\n\n<sub>_You can view [your badges on your Steem Board](https://steemitboard.com/@irham0999) and compare to others on the [Steem Ranking](http://steemitboard.com/ranking/index.php?name=irham0999)_</sub>\n\n\n###### [Vote for @Steemitboard as a witness](https://v2.steemconnect.com/sign/account-witness-vote?witness=steemitboard&approve=1) to get one more award and increased upvotes!",
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      "body": "Di permulaan bulan Ramadhan ini saya akan sedikit berbagi ilmu tentang buku yang saya baca yaitu buku Acehnologi yang ditulis oleh kamaruzzaman Bustamam – Ahmad. Yang menginspirasi setiap otak kanan agar selalu menyuplai ide untuk di terima dan dituruti kehendaknya oleh otak kiri agar berpikir kritis di pembahasan yang luar biasa menuntut pembaca untuk mengakhiri bacaan hingga titik terakhir. Berikut sekilas pengulasannya:\n\n\n\nKajian tentang kosmologi adalah studi tentang pandangan dan hubungan suatu komunitas dengan alam, baik alam mikro maupun alam makro. Mempelajari kosmologi, akan memberikan dampak yang signifikan terhadap apa yang mempengaruhi suatu kepercayaan/ keyakinan yang dianut oleh manusia, baik itu kemudian diarahkan pada aspek kefilsafatan, maupun di dalam sistem religi yang dianut oleh masyarakat tersebut.\nKosmologi memberikan penjelasan tentang bagaimana manusia dan mengapa manusia berjalan di atas bumi, dengan memahami alam, lantas menjadi pengetahuan, lalu diarahkan sebagai sebuah keyakinan, setelah itu menjadi sistem keyakinan, yang pada gilirannya memberikan arahan, hingga dia meninggalkan alam ini. Penjelasan demi penjelasan tersebut terkadang didapatkan dalam literatur para fiolosof, teolog, sastrawan, dan teosof. Karena itu, penjelasan kosmologi terkadang sangat abstrak. Ilmu kosmologi lebih banyak berlandaskan pada aspek-aspek metafisika atau metateori. Adapun pada lahiriah lebih banyak berkecimpung dengan aspek-aspek simbolik. Didalam bukunya acehnologi Kamaruzzaman Bustamam – Ahmad juga mengutip paparan dari Samer Akkach melanjutkan bahwa wilayah kajian kosmologi Islam adalah: “The Qur’an presents many references to cosmic elements - the Thone, the Footstool, the Pen, the Tablet, heaven, and earth – to the creation and resurrection, to paradise and hell, and so on, but mostly in an abstract way without weaving a complete and coherent cosmic picture.” Dalam konteks ini, ada tiga wilayah intektual yang menjelaskan secara teoritis mengenai kosmologi didalam Islam, yaitu: “theology and polemics, philosophyvand science, and hermeneutics and mysticism.” Inilah paling tidak, wilayah kajian kosmologi di dalam Islam. Di dalam ajaran Islam, berita tentang kosmologi dijabarkan secara berulang-ulang, misalnya kisah penciptaan manusia, penciptaan Malaikat, penciptaan Jin/Iblis/Syaitan, penciptaan bumi dan langit, penciptaan gunung, kisah masa depan (kiamat), gejala alam semesta, perihal binatang, perihal sistem waktu, dan lain sebagainya. Gejala-gejala dari sistem kosmologi tersebut menjadi dasar kuat mengapa manusia harus beriman kepada Allah.\nDalam tradisi orang Aceh, praktik yang berbau kosmologi memang sudah lama dijalankan. Dalam masyarakat tradisional, sistem kosmologi membentuk cara pandangan terhadap kedirian mereka dan fungsi keberadaaan mereka dialam semesta. Dengan kata lain kosmologi berada dibelakang sistem metafisika (filsafat teoritik), yang terkadang hanya mampu dimaknai oleh mereka yang mampu membaca tanda-tanda alam semesta dan kewujudan mereka ditengah-tengahnya. Namun diera sekarang, kajian kosmologi tidak menjadi perhatian utama dikalangan para pendidik generasi muda. Hal ini disebabkan, terkadang sistem kosmologi yang terbangun didalam suatu komunitas, dianggap tidak rasional, apalagi jika sudah berhubungan mitos atau lagenda. Sehingga generasi muda tidak mampu menangkap pesan-pesan alam secara baik karena tidak diajarkan untuk memahami kosmologi yang melingkupi alam kehidupan mereka sendiri.\nAdapun bagi mereka yang memiliki keyakinan kosmologi bahwa bagian dari rencana Tuhan, maka mereka akan menyerap Informasi yang beredar di dunia ke dalam diri mereka, yaitu adanya hubungan antara mikro kosmos dan makro kosmos. Akibatnya, science before science akan menjadi terjelaskan kepada manusia karena sang penuntut ilmu kosmologi melihatnya dari aspek tauhidi. Ilmu manusia kepada makro kosmos ditandai dengan penafsiran terhadap sesuatu, makna, dan simbol-simbol yang mereka dapatkan melalui active inte",
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      "body": "Pada kesempatan kali ini saya akan kembali mencoba menulis review dari buku acehnologi dengan judul sosiologi Aceh, yang ditulis oleh Kamaruzzaman Bustamam-Ahmad, PH.D.\nTeori-teori ilmu sosial dari pemikiran Marx di pengaruhi oleh pemikiran Hangel dalam bidang filsafat, Feurbach dalam bidang agama, Adam Smith dan Ricardo dalam bidang ekonomi. Dalam konteks sosial Marx sering menjadi “saksi sejarah” atau “pelaku sejarah” terhadap kebangkitan atau revolusi sosial di Eropa khususnya di Paris dan Jerman. Yang menarik Marx selalu merespon yang dia tekuni dan fenomena sosial dalam bentuk tulisan. Sehingga memahami sosiologi dari teori-teori Marx harus di barengi dengan pemahaman bagaimana konteks sejarah kehidupan Marx yang selalu berpindah-pindah dari satu setting sosial ke setting sosial lainnya. Sebagaimana Marx, kehidupan Durkheim juga tidak jauh berbeda, namun Durkheim lebih menyajikan pemikiran di kampus ketimbang Marx sebagai seorang intelektual-aktivis. Namun karya-karya Durkheim memberikan landasan pemikiran tentang kenyataan sosial, pemikiran Durkheim kemudian melahirkan aliran Fungsionalisme, peristiwa yang terjadi ketika Durkheim hidup adalah kekacauan politik, persaingan kelas, revolusi anti Semit, korupsi di kalangan militer, dan perang.\nPandangan sekilas tentang Marx, Durkheim, dan Weber di atas bukanlah ingin mencari teori-teori ilmu sosial dari mereka, melainkan ingin melihat apa saja yang mempengaruhi kajian sosiologi. Ilmu sosiologi sebenarnya tidak lain adalah mempelajari apa saja yang terjadi di masyarakat urban walaupun kemudiaan ada sosiologi yang mempelajari apa saja gejala sosial di kalangan masyarakat pedesaan. Pada awalnya ilmu sosiologi lebih memainkan perannya di kota ketimbang di desa, sedangkan di desa atau di kawasan pedalaman, ada ilmu lain yang di gunakan yaitu antropologi.\n\n\n\nPada halaman 493 buku Acehnologi volume dua dijelaskan sosiologi lahir ketika ada beberapa peristiwa yang saling terkait, paling tidak ada lima kekuatan besar yang memunculkan kelahiran ilmu ini. Peratama, dampak revolusi perancis pada 1789 di mana memunculkan para teoritikus untuk merumuskan pengaruh-pengaruh dari peristiwa tersebut, mereka berupaya menata kembali masyarakat peristiwa tersebut dengan teori-teori ilmu sosial. Kedua, Revolusi industri dan kapitalisme proses berjuisasi masyarakat barat ini telah memaksa para teoritikus untuk menemukan teori dari perpindahan masyarakat petani pada masyarakat industri yang di gerakkan oleh mesin dan uang yang berbuah pada kapitalisme. Ketiga, kemunculan sosialisme walaupun ini melahirkan pemikiran komunis, tetapi yang paling sering di munculkan adalah sosialisme muncul dari akibat revolusi industri. Keempat, proses urbanisasi yang terjadi akibat revolusi industri dimana masyarakat ramai-ramai menyrbu kota untuk mendapatkan kehidupan yang lebih baik, sehingga ketika terjadi “masyarakat baru masuk kota” perlu sebuah tatanan yang lebih baik.",
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      "body": "Masih sama dengan penulisan yang kemarin, pada kesempatan ini saya kembali hadir untuk mereview buku Acehnologi dengan judul Sastra Aceh yang ditulis oleh Kamaruzzaman Bustamam-Ahmad, PH.D.\nTidak berbeda jauh dengan sejarah Aceh yang berkaitan dengan ranah melayu, sastra Aceh-pun memiliki hubungan dengan sastra Melayu, hal ini karena pusat politik Melayu adalah Aceh, sejak pertengahan abad 16. Karya-karya “Sastra Aceh” dan “Sastra di Aceh” merupakan dua hal yang harus dijelaskan.hal ini disebabkan bahasa yang digunakan adalah bahasa Aceh dan juga bahasa Melayu.\n\n\n\nDalam basa sederhana, karya sastra orang Aceh mampu menghubugkan sistem berpikir dan sistem kebatinan orang Aceh. Hal ini disebabkan, hampir semua peristiwa di Aceh, selalu direkam dalam bentuk karya sastra. Dan bahkan karya sastra merupakan penyemangat juga sebagai kekuatan ketika dahulu melawan penjajah. Hal ini sejalan dengan pandangan Ali Hasjmy yang mengatakan bahwa: “Untuk menghadapi musuh yang hendak memperkosa Kemerdekaan Aceh, para sastrawan Aceh, baik Ulama maupun sastrawan non Ulama, mereka menciptakan puisi dalam bentuk hikayat, umpamanya hikayat Prang Peringgi untuk menghadapi penjajah Portugis, hikayat Meudeuhak, Hikayat Prang Sabi dan sebagainya untuk menghadapi penjajah Belanda.”Hikayat Prang Sabi yang di ciptakan oleh Tgk. Thjik Pante Kulu, merupakan salah satu karya yang sangat berpengaruh dalam melawan penjajahan ketika Aceh melawan Belanda pada tahun 1873.\n\n\n\nDan tentu saja, karya sastra Aceh tidak hanya melihat dari sisi hikayat saja, tarian, seni music, ini juga merupakan sastra orang Aceh. Walaupun pada generasi sekarang Sastra Aceh mulai memudar, namun sejauh ini karya-karya Sastra Aceh memang sudah banyak dikaji, disalin, diterjemahkan hingga dijadikan sebagai fondasi kajian dinegeri lainyaitu Malaysia dan Indonesia. Meskipun Sastra Aceh tenggelam seiring dengan masuknya budaya baru dari perkembangan peradaban.",
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