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Journal articles on the topic 'Khitan'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Pikov, Gennady G. "On the Specificity of the Use of Eastern Asian Written Sources on the History of the Khitan and Their States (10th – 13th Centuries)." History 19, no. 1 (2020): 18–31. http://dx.doi.org/10.25205/1818-7919-2020-19-1-18-31.

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The article focuses on the need to consider classical medieval texts not only as sources of historical information, but also as author's works subject to a certain methodology and using a variety of historiographical technologies and ideological schemes. The specific subject of the study is the two main sources on the history of the Eastern and Western Khitans (“Khitan Guo Chi” / “History of the Khitan state” and “Liao Shi” / “History of the [dynasty] Liao”), who created the largest state structures in the pre-Mongol period. “Khian Guo Zhi” is more of a history of the Khitan ethnos, whereas “Liao Shi” is a history of the dynasty, i.e., of the state construction. As a result, we have the maximum possible penetration in those days into the two most important topics-the people as a geopolitical actor and the state as a civilizational-state structure. Their authors carried out impressive synthetic work to prove certain postulates. These are, strictly speaking, not scientific approaches, but ideological, existing, moreover, often in the form of Philistine fabrications. These sources raise a particularly significant problem of the origin of the Khitan, their dynasty, civilizational affiliation of the Khitan, the Khitan determination of the place in a nomadic world, the specifics of socio-economic and social system of the state of Liao, Khitan influence on the social development of the far East and East Asian regions. In them, the Chinese civilizational paradigm was applied to the fullest extent possible, the essential worldview settings of classical Chinese historiography are traced: Sino-centrism, sedentary centrism, Han-fan dichotomies and culture – nature. As a result, these works had a significant impact on the development of the two most common approaches to studying the history of Khitan, which are considered as classical barbarians who constantly attacked China and for this purpose created their own quasi-state, but under the influence of Chinese civilization “grew” to the level of the traditional dynasty.

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2

Rosyid, Moh. "HADIS KHITAN PADA PEREMPUAN: Kajian Kritik Matan Sebagai Upaya Mengakhiri Diskriminasi Gender." Riwayah : Jurnal Studi Hadis 6, no. 1 (May 27, 2020): 19. http://dx.doi.org/10.21043/riwayah.v6i1.6869.

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Tujuan ditulisnya naskah ini untuk memaparkan praktik mengkhitan pada anak perempuan di Pantai Utara Jawa Tengah (Pantura Jateng) bagian timur meliputi sebagian wilayah Kabupaten Demak, Kudus, Jepara, Pati, dan Rembang. Data diperoleh dengan wawancara dengan pelaku khitan (pengkhitan) yang analisisnya berpijak pada hadis tentang khitan dengan pendekatan deskriptif kualitatif. Mengkhitan berlandaskan hadis Nabi ”<em>al-khitanu sunnatu li ar-rijal makrumatun li an-nisa”</em> (Khitan itu sunah bagi lelaki dan kemulyaan bagi perempuan”). Berdasarkan <em>takhrijul al-hadis</em>, hadis nomor 19794 bersumber dari Ahmad bin Hambal dan Usamah, bersandar pada Suraij sebagai sanad pertama. Sanad hadis bersambung tapi tidak semua perawinya <em>tsiqoh,</em> kredibilitasnya diperdebatkan dan sanadnya <em>dloif</em>. Tetapi pelaksanaan khitan pada anak perempuan membudaya dengan ragam model, bila tidak dikhitan dicemooh lingkungannya. Dampak secara luas, data Unicef tahun 2015 hasil survei tahun 2013 di 33 provinsi di Indonesia, di 497 kota dan 300.000 rumah tangga, lebih dari separuh jumlah anak perempuan usia di bawah enam bulan dikhitan dengan memotong klitoris. Kondisi ini menempatkan Indonesia pada urutan ketiga praktik sunat setelah Mesir dan Ethiopia. Hal ini diperkuat adanya pandangan masyarakat bahwa perempuan menduduki strata sosial kelas dua setelah laki-laki sehingga lelaki sangat dominan memutuskan ragam hal. Pemahaman terhadap hadis khitan tersebut perlu diluruskan agar dampak khitan di bidang kesehatan yang diderita anak perempuan tidak berkelanjutan.

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3

Kusumastuti, Istiana. "Kebijakan Operasional Praktik Khitan Perempuan di Kabupaten Brebes." Jurnal Ilmiah Kebidanan Indonesia 8, no. 01 (December 2, 2019): 35–47. http://dx.doi.org/10.33221/jiki.v8i01.436.

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Khitan perempuan secara umum sebanding dengan khitan terhadap laki-laki. Hanya saja, karena secara anatomis antara keduanya berbeda, maka tata caranya juga berbeda. Khitan laki-laki dilakukan dengan membuang kulup yang menutupi penis, sedangkan pada perempuan dilakukan denga membuang “kulup” yang menutupi klitoris. Tujuan penelitian ini untuk menyusun kebijakan operasional praktik khitan perempuan di Kabupaten Brebes tahun 2015. Metode yang digunakan dalam penelitian ini menggunakan rancangan kualitatif melalui pendekatan observational serta metode pengumpulan data menggunakan indepth interview (wawancara mendalam) yang dilakukan kepada sumber informasi (informan) yang berhubungan dengan praktik khitan perempuan. Hasil penelitian didapatkan bahwa bentuk kebijakan operasional praktik khitan perempuan berisi tentang status hukum khitan perempuan, tenaga pelaksana khitan perempuan, peralatan khitan perempuan, metode khitan perempuan dan prosedur khitan perempuan. Di Kabupaten Brebes kebijakan operasional praktik khitan perempuan belum dapat direalisasikan pelaksanaannya. Jadi dapat disimpulkan belum membudayanya praktik khitan perempuan di Kabupaten Brebes. Disarankan bentuk Kebijakan Operasional Praktik Khitan Perempuan sebaiknya lebih dipahami dan ditelaah agar dapat digunakan seoptimal mungkin, bagi pemerintah sebaiknya melakukan sosialisasi kepada masyarakat mengenai khitan perempuan yang lebih tepat, selanjutnya Kepala Dinas Kesehatan, Ketua IBI dan petugas KIA hendaknya meningkatkan pemahaman terkait khitan perempuan, kemudian MUI dan Ulama Kabupaten Brebes dapat mengoptimalkan sosialisasi praktik khitan perempuan agar masyarakat memahami manfaat khitan perempuan.

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4

Kusumastuti, Istiana. "Kebijakan Operasional Praktik Khitan Perempuan di Kabupaten Brebes." Jurnal Ilmiah Kebidanan Indonesia 8, no. 01 (June 29, 2018): 35–47. http://dx.doi.org/10.33221/jiki.v8i01.90.

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Khitan perempuan secara umum sebanding dengan khitan terhadap laki-laki. Hanya saja, karena secara anatomis antara keduanya berbeda, maka tata caranya juga berbeda. Khitan laki-laki dilakukan dengan membuang kulup yang menutupi penis, sedangkan pada perempuan dilakukan denga membuang “kulup” yang menutupi klitoris. Tujuan penelitian ini untuk menyusun kebijakan operasional praktik khitan perempuan di Kabupaten Brebes tahun 2015. Metode yang digunakan dalam penelitian ini menggunakan rancangan kualitatif melalui pendekatan observational serta metode pengumpulan data menggunakan indepth interview (wawancara mendalam) yang dilakukan kepada sumber informasi (informan) yang berhubungan dengan praktik khitan perempuan. Hasil penelitian didapatkan bahwa bentuk kebijakan operasional praktik khitan perempuan berisi tentang status hukum khitan perempuan, tenaga pelaksana khitan perempuan, peralatan khitan perempuan, metode khitan perempuan dan prosedur khitan perempuan. Di Kabupaten Brebes kebijakan operasional praktik khitan perempuan belum dapat direalisasikan pelaksanaannya. Jadi dapat disimpulkan belum membudayanya praktik khitan perempuan di Kabupaten Brebes. Disarankan bentuk Kebijakan Operasional Praktik Khitan Perempuan sebaiknya lebih dipahami dan ditelaah agar dapat digunakan seoptimal mungkin, bagi pemerintah sebaiknya melakukan sosialisasi kepada masyarakat mengenai khitan perempuan yang lebih tepat, selanjutnya Kepala Dinas Kesehatan, Ketua IBI dan petugas KIA hendaknya meningkatkan pemahaman terkait khitan perempuan, kemudian MUI dan Ulama Kabupaten Brebes dapat mengoptimalkan sosialisasi praktik khitan perempuan agar masyarakat memahami manfaat khitan perempuan.

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5

Yingzhe, Wu, and András Róna-Tas. "Khitan Studies. •." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 4 (December 17, 2020): 669–83. http://dx.doi.org/10.1556/062.2020.00034.

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6

Khafidh, Muhammad, Abdullah Firdaus, and Ilham Akbar Velayati. "Analisis Sifat Mekanik Karet Silikon sebagai Kandidat Prepusium Sintetik pada Alat Peraga Khitan." Jurnal Rekayasa Mesin 15, no. 3 (December 28, 2020): 176. http://dx.doi.org/10.32497/jrm.v15i3.1977.

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Khitan atau sunat (sirkumsisi) merupakan proses tindakan medis berupa pembuangan sebagian dari kulit luar penis (prepusium) yang membungkus kepala penis (glans). Di Indonesia, khitan banyak dilakukan pada anak laki-laki ketika mencapai masa usia 7 sampai 12 tahun. Tindakan khitan dapat dilakukan oleh berbagai profesi tenaga kesehatan, seperti dokter, perawat, dan mantri sunat. Untuk melatih keterampilan tindakan khitan, salah satu metode yang dapat digunakan adalah dengan menggunakan alat peraga khitan sebagai sarana latihan memotong dan menjahit kulit penis. Tetapi, alat peraga khitan masih minim ditemukan di Indonesia. Salah satu poin penting dari alat peraga khitan adalah adanya kulit sintetis yang sifat mekaniknya mirip kulit asli agar ketika latihan memotong dan menjahit mempunyai <em>feeling</em> yang sama. Penelitian ini bertujuan untuk membuat dan menganalisis sifat mekanik karet jenis silikon sebagai material pengganti prepusium pada alat peraga khitan. Pengujian sifat mekanik dari prepusium dan karet silikon menggunakan <em>Dynamic Mechanical Analyzer</em> (DMA). Hasil penelitian menunjukkan modulus elastisitas prepusium dan silikon mempunyai tren yang sama, tetapi mempunyai nilai eksak yang berbeda. Berdasarkan hasil survei yang dilakukan terhadap beberapa praktisi khitan di Yogyakarta, kulit sintetis mudah dipotong dan dijahit serta mempunyai <em>feeling</em> yang mendekati sebenarnya.

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7

Hermanto, Agus. "Khitan Perempuan Antara Tradisi dan Syari’ah." KALAM 10, no. 1 (February 23, 2017): 257. http://dx.doi.org/10.24042/klm.v10i1.343.

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Artikel ini membahas tentang praktek khitan untuk kaum perempuan melalui perspektif hukum Islam. Khitan perempuan dilakukan dengan memotong, melukai dan menghilangkan sebagian dari alat vital yang terpenting dan terkait alat reproduksi perempuan. Praktik ini sesungguhnya tidak harus dilakukan oleh setiap perempuan. Khitan dapat dilakukan oleh perempuan jika ia memiliki libido seksual yang tinggi sehingga dihawatirkan akan membawanya ke jurang kemaksiatan. Namun jika khitan itu tidak mendatangkan manfaat, bahkan merusak organ perempuan, maka perbuatan itu harus ditinggalkan. Dalam Kaidah Fiqh kalau suatu perbuatan mendatangkan lebih banyak mudharat daripada kemaslahatan, (la dharara wa la dhirara), maka hukumnya adalah makruh dan harus ditinggalkan.

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8

SHEN, Zhongwei. "Sino-Khitan Phonology." Bulletin of Chinese Linguistics 1, no. 2 (January 24, 2007): 147–210. http://dx.doi.org/10.1163/2405478x-90000022.

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9

Hadi, Harisnal. "SUB’HAA." Humanus 16, no. 1 (August 13, 2017): 59. http://dx.doi.org/10.24036/humanus.v16i1.7383.

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Penyusunan karya seni yang berjudul “Subhaa”, ini terinspirasi dari fenomena budaya Minangkabau. Karya ini menitik beratkan garapan pada perasaan anak yang akan dikhitan, tekanan dan ketakutan yang dirasakan oleh anak yang akan dikhitan digarap dalam bentuk penggarapan Polymetrik. Khitan atau biasa disebut Basunaik oleh masyarakat Minangkabau merupakan sunah yang harus dijalankan anak laki-laki islam, secara tidak lansung khitan juga diwajibkan bagi anak laki-laki di Minangkabau. Di daerah darek (daratan) khitan memiliki upacara tersendiri, diawali dengan anak yang akan dikhitan dibawa ke rumah bako untuk mengganti baju, lalu diarak keliling kampung, setelah sampai dirumah baru diadakan khitan, malamnya diadakan hiburan berupa randai dan bagurau saluang.

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10

Vovin, Alexander. "Once Again on Khitan Words in Chinese-Khitan Mixed Verses." Acta Orientalia Academiae Scientiarum Hungaricae 56, no. 2-4 (November 2003): 237–44. http://dx.doi.org/10.1556/aorient.56.2003.2-4.10.

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11

Róna-Tas, András. "Khitan Studies I. The Graphs Of The Khitan Small Script." Acta Orientalia Academiae Scientiarum Hungaricae 69, no. 2 (June 2016): 117–38. http://dx.doi.org/10.1556/062.2016.69.2.1.

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12

Wu, Yingzhe, and András Róna-Tas. "Khitan Studies I. The Glyphs of the Khitan Small Script." Acta Orientalia Academiae Scientiarum Hungaricae 72, no. 1 (March 2019): 47–79. http://dx.doi.org/10.1556/062.2019.72.1.4.

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13

Romziana, Luthviyah. "Khitan Perempuan dalam Sunan Abu Daud." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 3, no. 1 (January 7, 2020): 1–21. http://dx.doi.org/10.35132/albayan.v3i1.81.

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The word khitan (circumsion) come from the word khatn, wich mean that the part that is cut from the boys or the girls genetalia. Khitan from prophet Ibrahim in the past also get circumcision althought his age is 80 years old. Khitan (circumsion) for girl known by the term female genital cutting and female circumsion. Practically, female genital is done by cutting of all clitoris then saw it until remain a little hole. Where this practice model is used many times at the Pharaoh's time in ancient Egypt as an effort oppression of women and decrease sexual libido. In this case, circumsion for girl will be explained at hadits that was narated by Abu Dawud. Keyword: Khitan, female genitale mutilation, Sunan Abu Dawud

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Nurahmansyah, Nurahmansyah. "PRAKTEK KHITAN PADA PEREMPUAN DALAM PERSPEKTIF HUKUM ISLAM DI DESA RAWAKALONG KECAMATAN GUNUNG SINDUR KABUPATEN BOGOR." Mozaic : Islam Nusantara 5, no. 1 (April 12, 2019): 35–60. http://dx.doi.org/10.47776/mozaic.v5i1.130.

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Khitan perempuan yang dilaksanakan di Desa Rawakalong hanya sebagai simbol. Pelaksanaan khitan pada bayi perempuan di desa tersebut memiliki dua tahapan, yaitu: tahap persiapan yaitu bayi perempuan yang akan dikhitan diberi sarapan/tatakan dengan kain putih yang sudah disiapkan terlebih dahulu. Adapun tahap pelaksanaan dengan meletakan koin di bawah klitoris bersamaan dengan pembacaan doa atau jampe-jampe dengan Bahasa Sunda yang dibaca oleh paraji, lalu menorehnya dengan pisau kecil atau pisau lepit. Khitan perempuan tersebut merupakan sebuah tradisi yang sudah dilaksanakan sejak zaman dahulu (nenek-moyang mereka)

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Muda, Lisdawati. "FEMALE CIRCUMCISION: MOPOLIHU LO LIMU AND MONGUBINGO CUSTOMS IN BUILDING LEADERSHIP BEHAVIOR." EL HARAKAH (TERAKREDITASI) 22, no. 1 (June 16, 2020): 39–57. http://dx.doi.org/10.18860/el.v22i1.8785.

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This article discusses the custom of female circumcision for the people of Gorontalo, carried out for generations. The procession of female circumcision custom process has its symbol, meaning, and purpose, that expects every circumcised girl to be a religious woman, useful for family, community, nation-state life. Besides, she is expected to have a responsible and trustworthy leader spirit. The role of women as leaders and how to behave in leadership is reflected in the custom practices of female circumcision. The results showed that in the perspective of the Gorontalo community, the female circumcision tradition is an obligation because of its values as a translation of religious importance. The persistence of Gorontalo people to always preserve this tradition is maintained, even though some scholars and communities view that female circumsicion is not a compulsory matter. Artikel ini membahas mengenai adat khitan perempuan bagi masyarakat Gorontalo yang dilakukan secara turun temurun. Urutan prosesi adat khitan perempuan memiliki lambang, arti dan maksud tersendiri, yakni mengharapkan setiap anak perempuan yang dikhitan menjadi perempuan yang taat beragama, bermanfaat bagi kehidupan keluarga, masyarakat, bangsa dan negara. Selain itu, mereka diharapkan berjiwa pemimpin yang bertanggung jawab dan dapat dipercaya. Peran perempuan sebagai seorang pemimpin dan bagaimana berperilaku dalam memimpin tercermin dalam tata cara adat khitan perempuan. Hasil penelitian menunjukkan bahwa dalam pandangan hidup masyarakat Gorontalo, adat khitan perempuan adalah suatu kewajiban karena nilai-nilai yang terkandung di dalamnya merupakan penjabaran nilai-nilai agama. Keteguhan masyarakat Gorontalo untuk selalu melestarikan adat khitan perempuan tetap terjaga, meskipun dalam pandangan sebagian ulama dan sebagian masyarakat khitan perempuan bukan merupakan perkara wajib yang harus dilakukan

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Róna-Tas, András. "The Khitan Names of the Five Capitals." International Journal of Eurasian Linguistics 1, no. 1 (June 18, 2019): 98–124. http://dx.doi.org/10.1163/25898833-12340006.

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Abstract This paper surveys the Khitan names of the so-called “Five Capitals” of the Liao empire (907–1125). In this connection, the lexemes denoting the compass points (north, south, east, west) and related expressions of orientation (right, left, centre) are examined in the light of the information supplied by the relevant historical context and the extant corpus of Khitan Small Script texts. In addition, the dynastic name of the Liao empire is also discussed. The discussion reveals several previously unobserved details of linguistic, philological, historical, and cultural interest, and allows the Khitan system of orientation to be placed in the general context of comparative Mongolic studies.

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Róna-Tas, András. "Khitan studies I. The graphs of the Khitan Small Script. 2. The vowels." Acta Orientalia Academiae Scientiarum Hungaricae 70, no. 2 (June 2017): 135–88. http://dx.doi.org/10.1556/062.2017.70.2.2.

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Ergashev, Jakhongir Y., and Jasur L. Latipov. "VARIETY OF SCIENTIFIC CONCLUSIONS ON THE ETHNOGENESIS OF THE КHITAN PEOPLE." JOURNAL OF LOOK TO THE PAST 4, no. 2 (February 28, 2021): 93–100. http://dx.doi.org/10.26739/2181-9599-2021-2-12.

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The article scientifically examines the origins of the Khitan tribes in the early Middle Ages and various views on this issue in historical sources. It also discusses the early history of the Khitan people and the factors of socio-political events that took place in the Far East at that time. The article also provides a scientific analysis of the scientific considerations put forward by various scientists. This article also contains anthropological, linguistic and other evidence of the origin of the Khitan tribes.Index Terms: migration of peoples, Far East, China, ethnogenesis, Chinese, Liao Empire, Karahitai, eight tribes, three kingdoms of Korea, ethnonym “Tsidan”, chronicles, Sunnu tribal union, Xianbin tribal union, Yuwen, Kumosi, mujun, struggle, Sun dynasty, historian Wuyang Xu, Siberian Mongoloid race, Muslim historians

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Róna-Tas, András. "A Khitan Word for 'marmot'." Acta Orientalia Academiae Scientiarum Hungaricae 57, no. 1 (April 2004): 27–29. http://dx.doi.org/10.1556/aorient.57.2004.1.2.

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Ōtake, Masami. "Reconstructing the Khitan vowel system and vowel spelling rule through the Khitan Small Script." Acta Orientalia Academiae Scientiarum Hungaricae 70, no. 2 (June 2017): 189–206. http://dx.doi.org/10.1556/062.2017.70.2.3.

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Sa�dan, Masthuriyah. "Khitan Anak Perempuan, Tradisi, dan Paham Keagamaan Islam: Analisa Teks Hermeneutika Fazlur Rahman." BUANA GENDER : Jurnal Studi Gender dan Anak 1, no. 2 (December 30, 2016): 115. http://dx.doi.org/10.22515/bg.v1i2.225.

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The practice of girls circumcision in Indonesian still exists these days. Though it is not as severe as the practice of circumcision in Africa and Middle East, the practice of circumcision in Indonesia is still classified as very unsophisticated: utilizing a small knife and turmeric cut at the tip of the newborn baby clitoris. This practice has been performed hereditary. Merely, in various ways, the construction of gender often cause detriment on female, since there are assumptions and beliefs on female sanctity myth. Yet this practice is very detrimental for female if it is reviewed from the medical, humanity, and social aspects. Ironically, such practice often utilized teological legitimation theorem to strengthen the root of violence against female. Employing Fazlur Rahmans hermeneutic analysis on double movement theory, this article studied the practice of female circumcision along with tradition and religious interpretation. The result of this study is that the moral ideal aspect of the female circumcision tradition has caused detriment on female whether in medical side or womans rights. Subsequently, by legal aspect, the practice of circumcision is only for boys and not for girls.Praktik khitan bagi anak perempuan di daerah Nusantara masih eksis hingga sekarang, meski tidak separah seperti praktik khitan di daerah Afrika dan Timur tengah, praktik khitan di Indonesia masih tergolong sangat sederhana. Dengan menggunakan pisau kecil dan kunyit yang disayat di bibir klitoris bayi yang baru dilahirkan. Praktik tersebut telah berjalan secara turun temurun. Secara sederhana, dalam beberapa bentuk, seringkali konstruksi gender merugikan banyak kaum perempuan, karena adanya asumsi dan kepercayaan tentang mitos kesucian perempuan. Padahal praktik tersebut sangat merugikan perempuan jika ditinjau dari aspek medis, kemanusiaan dan sosial humaniora. Ironisnya, praktik yang demikian seringkali menggunakan dalil legitimasi teologis untuk menguatkan akar kekerasan terhadap perempuan. Dengan menggunakan pisau analisa hermeneutika Fazlur Rahman tentang teori gerak ganda, tulisan ini mengkaji praktik khitan perempuan dengan tradisi dan tafsir keagamaan. Adapun hasil kajian dari tulisan ini adalah bahwa aspek ideal moral dari tradisi khitan perempuan telah merugikan pihak perempuan baik dari segi medis maupun hak asasi perempuan. Kemudian secara aspek legal, praktik khitan adalah untuk anak laki-laki dan bukan kepada anak perempuan.

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John TANG. "On the Khitan Terms for “Tiger”." ALTAI HAKPO ll, no. 24 (June 2014): 135–49. http://dx.doi.org/10.15816/ask.2014..24.010.

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23

류펑주 and 장사오산. "The “Heng-Zhang” in Khitan Scrips." 아시아문화연구 42, no. ll (December 2016): 77–114. http://dx.doi.org/10.34252/acsri.2016.42..003.

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24

Apatóczky, Ákos Bertalan, and András Róna-Tas. "A new comprehensive monograph on khitan." Acta Orientalia Academiae Scientiarum Hungaricae 72, no. 2 (June 2019): 259–68. http://dx.doi.org/10.1556/062.2019.72.2.7.

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Zahiroh, Najmah, Susi Susanti, Rizka Maulidia Iffani Amalia, and Joan Hesti Gita Purwasih. "TANTANGAN MENGAJAR PELAJARAN FIQIH MATERI KHITAN PADA JENJANG SEKOLAH DASAR." Jurnal Pendidikan Agama Islam 15, no. 2 (December 30, 2018): 169–79. http://dx.doi.org/10.14421/jpai.2018.152-10.

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Abstract This research was conducted to find out the teachers’ difficulty in explaining Fiqih lesson with circumcision (khitan) material. This research took place in MI Thoriqotus Sa’adah in Ngabab Village of Malang Regency. This study employed quantitative research method with interview and observation being the techniques of collecting data. Data analysis was carried out through data display, reduction, and description using Miles Huberman’s model. Cognitive learning theory was used as the analysis instrument to analyze the process of learning Fiqih with khitan material. The result of research showed that the challenge of teaching was affected by some factors: students have begun to be Mumayyiz, students have begun to understand sensitive parts of body, learning hour condition, monotonous seating style, and students’ habit of watching film. Theses obstacles could be dealt with by using a joyful learning strategy. It is in line with cognitive learning theory perspective encouraging the teacher to understand the students’ condition and learning material. Abstrak Penelitian ini dilatarbelakangi kesulitan guru dalam menjelaskan pelajaran Fiqih materi khitan. Lokasi penelitian ini di MI Thoriqotus Sa’adah Desa Ngabab Kabupaten Malang. Penelitian menerapkan metode penelitian kualitatif menggunakan teknik pengumpulan data wawancara dan observasi. Analisis data dilakukan melalui penyajian, reduksi dan dideskripsikan menggunakan model Miles Huberman. Teori pembelajaran kognitif sebagai pisau analisis digunakan untuk membedah proses pembelajaran Fiqih materi Khitan. Hasil penelitian menunjukkan bahwa tantangan mengajar dipengaruhi faktor siswa sudah mulai Mumayyiz, siswa mulai mengerti bagian-bagian sensitif, kondisi jam pelajaran, gaya tempat duduk yang monoton dan kebiasaan siswa menonton film. Kendala tersebut dapat diatasi melalui strategi pembelajaran yang menyenangkan. Hal ini selaras dengan perspektif teori pembelajaran kognitif yang mendorong guru untuk memahami kondisi serta materi pelajaran siswa.

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Yingzhe, Wu, and András Róna-Tas. "KHITAN STUDIES I. THE GLYPHS OF THE KHITAN SMALL SCRIPT 3. THE CONSONANTS, 3.2. THE DENTAL STOPS." Acta Orientalia Academiae Scientiarum Hungaricae 73, no. 1 (March 2020): 67–83. http://dx.doi.org/10.1556/062.2020.00004.

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In the fourth part of this series of papers the authors investigate the way how the Khitan Small Script rendered the dental stops in initial position. They conclude that the main opposition was between the postaspirated and not postaspirated dental stops.

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Fadhli, Ashabul. "MERAMU KETENTUAN HUKUM ISLAM TERKAIT KHITAN PEREMPUAN." JURIS (Jurnal Ilmiah Syariah) 14, no. 1 (October 18, 2016): 47. http://dx.doi.org/10.31958/juris.v14i1.296.

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Marsone, Pierre. "La dynastie Khitan (Liao) : une double identité." Études chinoises 23, no. 1 (2004): 123–40. http://dx.doi.org/10.3406/etchi.2004.1340.

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吴英喆. "About the pronunciation of some Khitan characters." ALTAI HAKPO ll, no. 24 (June 2014): 129–34. http://dx.doi.org/10.15816/ask.2014..24.009.

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JIRUHE. "Studies on pronunciations of some Khitan scripts." ALTAI HAKPO ll, no. 25 (June 2015): 85–91. http://dx.doi.org/10.15816/ask.2015..25.005.

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LEE, Miji. "The Era of Agreements：Influences of the Khitan-Song Chuanyuan Treaty on the Khitan-Goryeo Diplomatic Relations and the Practices." Journal of Korean Medieval History 60 (February 29, 2020): 11–48. http://dx.doi.org/10.35863/jkmh.60.1.

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WU Yingzhe. "Deciphering some demonstrative pronouns in Khitan small script." ALTAI HAKPO ll, no. 21 (June 2011): 69–77. http://dx.doi.org/10.15816/ask.2011..21.005.

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Safitri, Nimas Dwi, and Nur Maghfirah Aesthetika. "MAKNA KHITAN PEREMPUAN DALAM FILM PERTARUHANSEGMEN “UNTUK APA”." KANAL: Jurnal Ilmu Komunikasi 2, no. 2 (October 1, 2016): 169. http://dx.doi.org/10.21070/kanal.v2i2.297.

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Feminism is one of issues which always talked about. It is a reason for a young director like Nia Dinata in Kalyana Shira Films Production House makes some documenter films about woman (feminism). One of them is Pertaruhan. In this film, there is 4 segmens, and in the second segmen has title “Untuk Apa?” raises about female circumcision. In this segmen there are many symbols and signs which has hidden meanings. Semiotic used to reveal that denotation sign of female circumcisionin this film is as an implementation of syari’ah Islam. Connotative sign in this film is female circumcisionas a tradition and culture in society. They believe that female circumcisionis one of legitimate terms for being a Moslem. Myths in this film is an animism culture in society, people’s belief that female circumcisionable to decrease number of cheating in marriage and able to give more satisfy to her partner when doing intimate relationship.

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Abdul Rahman Sakka. "Kritik Sanad Hadis Khitan Terhadap Perempuan sebagai Kehormatan." NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 7, no. 1 (June 11, 2021): 99–118. http://dx.doi.org/10.36701/nukhbah.v7i1.324.

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Hadith relating to woman circumcision as honor used as the argument in the MUI fatwa number 9a of 2008 has received a lot of criticisms. Thus, it is important to re-research as a form of follow-up to the previous research. This research is a research library with critical analytical methods on the hadith sanad with the aim of knowing with certainly the quality and quantity of hadith and its authenticity. Based on the results of the study, it was found that there were ten transmission routes listed by the four mukharrij rulers; that is; Ahmad bin Hanbal, Ibn Abi Syaibah, al-Tabrani, and al-Baihaqi. Of the ten lines of transmission, seven are hadiths marf'u and three lines of hadith mauqū f. In terms of quantity ('adad al-ṭuruq), this hadith is classified as a famous hadith because it is narrated by a minimum of four narrators in each sanad ṭabaqah (level). Meanwhile, in terms of quality, this hadith is defined as a very weak hadith (ḍa'īf jiddan) because of the inherent defects involved in the narration. Thus it cannot be used as the main argument to justify circumcision against women and also cannot be used as an argument for woman circumcision for reasons of honor. This hadith can only be a reinforcement of the authentic and hasan traditions which talk about female circumcision. The inclusion of this hadith in the MUI fatwa as the main argument for justifying circumcision for women needs to be reviewed considering that this hadith is very weak..

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Muhajirin Wibowo, Ahmad. "Rancang Bangun Electronic Couter Dengan Control Display." Elektrika 9, no. 2 (October 4, 2017): 8. http://dx.doi.org/10.26623/elektrika.v9i2.1093.

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<p>Perkembangan dunia medis saat ini tingkat efisiensi waktu dan ketelitian sangat menentukan, salah satu alat penunjang di bidang peralatan kedokteran adalah electronic couter, yang digunakan pada saat tindakan khitan dan pemotongan/ cutting. Tujuan penggunaan alat ini adalah untuk mengurangi atau meminimalisir perdarahan, tanpa jahitan, dengan nilai estetika lebih baik, karena pembuluh darah yang terbuka di daerah luka langsung dapat ditutup. Sebelum ditemukannya alat ini, teknik pembedahan dilakukan hanya dengan menggunakan instrumen konvensional, yaitu berupa pisau bedah. Dampak penggunaan instrumen ini dapat mengakibatkan pendarahan pada saat dilakukan tindakan pembedahan. Berdasarkan latarbelakang tersebut penulis ingin membuat alat electronic couter yang mampu memudahkan dokter khitan dalam pekerjaannya. Dengan interactive Control Display, alat ini mampu menampilkan suhu panas pada filament prob logam yang akan digunakan untuk tindakan pemotongan jaringan kulit. Kata</p><p>Kunci :Electronic Couter, Cutting, Control Display</p>

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Lee, Seong Gyu. "A comparative study on official title of Khitan in the Khitan small script and word explanation in the history of Liao." Journal of Gojiseon & Dangun Studies 29 (December 31, 2013): 423. http://dx.doi.org/10.18706/jgds.2013.12.29.423.

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Bočko, Vesna. "Khitan Perempuan: Who Speaks for the Indonesian Female Circumcision?" Ethnologia Actualis 16, no. 2 (December 1, 2016): 43–65. http://dx.doi.org/10.1515/eas-2017-0004.

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Abstract Throughout the paper the author focuses on the ritual of female circumcision in Indonesian Java, more specifically in the city of Yogyakarta. By the help of fieldwork and academic literature she examines this not merely taboo but also legally forbidden practice in the biggest Muslim country in the world. Female circumcision (FC) in Java and Indonesia in general is considered as a daily practice going hand in hand with tradition. The author puts to the foreground the form of circumcision performed in Yogyakarta and its classification as a symbolic and less invasive one. She explains the history of this ritual in the archipelago, national and international regulations and guidelines, analyzes the role of different authorities (state, religious leaders and NGO’s) on the persistence/abundance of FC and as a consequence its ‘globalized’ form (medicalizetion of FC). The author learns and emphasizes that this is a practice taken for granted, whose origin is little known to the interlocutors (the executors and participants of the ritual) and that the existing literature on the subject is insufficient. For such research a careful approach is of key importance and the author frequently utilizes the help of cultural relativism, reductionism and the use of narrative.

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Sayyidah, Nurma. "Hadis Tentang Hukum Khitan Perempuan (Kajian Sanad dan Matan)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 17, no. 1 (May 8, 2018): 145. http://dx.doi.org/10.14421/qh.2016.1701-07.

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Circumcision is a tradition known and observed by societies form different religious tradiions worldwide. In Indonesia, especially on Muslim community, this tradition is deeply rooted. Having been observed for not only male but also female Muslims, its practice gains controversy. They who refuse its practice to women argue that female circumcision, while it is banned by WHO, it causes negative effects to women reproductive health. This paper attempts to examine hadith reports commonly used by Indonesian Muslims as the basis for legitimizing circumcision for female.Keywords: circumcision, Hadith, makrumah, tradition.

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Jacques, Guillaume. "Review of Kane (2009): The Khitan Language and Script." Diachronica 27, no. 1 (June 2, 2010): 157–65. http://dx.doi.org/10.1075/dia.27.1.05jac.

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Rosyid, Moh. "Pergeseran Tradisi Khitan Anak Perempuan di Kudus Jawa Tengah." IBDA` : Jurnal Kajian Islam dan Budaya 18, no. 1 (May 29, 2020): 104–17. http://dx.doi.org/10.24090/ibda.v18i1.3748.

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This paper aims to describe the shift in the circumcision tradition of girls in Kudus, Central Java. The focus of this shift discussion was mainly on the shift of circumcision done by Dukun Bayi (Traditional Midwife) to that done by a professional midwife, and the prevailing cultural shift is also illustrated. The data were collected through interviews with mothers of the circumcised girls through random sampling. This research is categorized as a case study. The collected data were analyzed using a qualitative descriptive approach. The results of the study revealed that the tradition of girl circumcision is a result of following a tradition that has been done for ages, the understanding of fiqh experts plays a role in the circumcision of girls. As the village midwife is serving childbirth, the circumcision that was initially done by a dukun now is done by professional midwives. The dukun played as a massage therapist to mothers with old pregnancy, also to the postpartum mothers and their babies. The knowledge that girls circumcision needs to be done by medical staff (midwives) will be more optimal if the village government facilitates the role of village midwives in Kudus. Tulisan ini bertujuan untuk mendeskripsikan pergeseran tradisi khitan anak perempuan di Kudus, Jawa Tengah. Faktor utama perubahan tersebut adalah munculnya pengkhitan bidan desa—yang sebelumnya dilakukan oleh dukun bayi—dan menggambarkan perubahan budayanya. Data diperoleh melalui wawancara dengan ibu dari anak perempuan yang dikhitan secara random sampling. Riset ini kategori studi kasus, data yang terkumpul dianalisis dengan pendekatan deskriptif kualitatif. Hasil penelitian mengungkapkan bahwa tertradisinya mengkhitan akibat mengikuti tradisi, yakni pemahaman ahli fikih tentang khitan pada anak perempuan. Seiring adanya bidan desa yang melayani persalinan warga, maka pengkhitan yang semula dukun bayi ada yang dialihkan pada bidan desa. Dukun bayi diperankan sebagai tukang pijet pada ibu yang usia kandungannya menua dan memijat ibu pascamelahirkan beserta bayinya. Hal yang perlu dipahami agar mengkhitan anak perempuan dilakukan oleh tenaga medis (bidan) makin optimal bila peran bidan desa difasilitasi oleh pemerintah desa di Kudus.

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XU, Y., X. ZHANG, Y. CUI, Q. ZHANG, H. ZHOU, and H. ZHU. "Genetic Structure Analysis of Human Remains from Khitan Noble Necropolis1." Chemical Research in Chinese Universities 22, no. 2 (March 2006): 123–28. http://dx.doi.org/10.1016/s1005-9040(06)60060-3.

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Ryu, Vit Na. "A study of the Diplomatic Envoys between Khitan and Goryeo." Institute of History and Culture Hankuk University of Foreign Studies 70 (May 30, 2019): 215–50. http://dx.doi.org/10.18347/hufshis.2019.70.215.

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Apatóczky, Ákos Bertalan, and Béla Kempf. "Recent developments on the decipherment of the Khitan small script." Acta Orientalia Academiae Scientiarum Hungaricae 70, no. 2 (June 2017): 109–33. http://dx.doi.org/10.1556/062.2017.70.2.1.

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Kang, Sung-Bong. "The Causes of the Balhae-Khitan War and Its Process." Journal of Korean History 193 (June 30, 2021): 43–77. http://dx.doi.org/10.31791/jkh.2021.06.193.43.

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Yue, Isaac. "Treason by Bilingualism? Xenophobia, Clique, and the Impeachment of Yu Jing." Sinología hispánica 1, no. 8 (June 15, 2019): 139. http://dx.doi.org/10.18002/sin.v1i8.5931.

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<p>A gifted linguist, diplomat, and negotiator, Yu Jing (1000-1064) is uniquely qualified among Northern Song officials in his extensive knowledge of Khitan language and culture. At a time when Liao-Song relationship was at its most contentious, the advantage of having an official who could communicate fluently in both languages cannot be overstated. However, according to official history, not only did his bilingualism not endear him to the court, it aroused constant suspicion and led to his eventual impeachment, which occurred after he composed a poem in the Khitan language and presented it to the Emperor of the Liao State as a token of gratitude. The purpose of this paper is to reexamine the cause of Yu Jing’s indictment in the context of political machination. By contextualizing his composition of the Poem in the Language of the Barbarian and subsequent impeachment within the politics of the court, my goal is to supplement, even challenge, our above conventional acceptance of xenophobia as the sole cause of Yu’s downfall. In doing so, I hope to point out the potential flaw of our current understanding of Song diplomacy as guilelessly dictated by its inferiority complex and0xenophobic sentiments.</p>

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Zuriatin, Zuriatin, and Nurhasanah. "Kebudayaan Islam yang Berkembang di Kesultanan Bima pada Abad Ke XVII M." JURNAL PENDIDIKAN IPS 8, no. 2 (December 30, 2018): 129–38. http://dx.doi.org/10.37630/jpi.v8i2.126.

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Masuk dan berkembangnya Islam di Bima tidak hanya membawa perubahan besar pada kepercayaan yang di anut oleh masyarakat di kerajaan tersebut namun juga membawa perubahan secara-besaran terhadap tatanan politik, sosial dan kemasyarakatan serta kebudayaan. Pengaruh Islam terlihat nyata pada kebudayaan yang berkembang sesudah agama ini mulai tumbuh dan berkembang di Bima. Perpaduan antara kebudayaan Islam dan kebudayaan local terjalin indah dalam setiap adat dan budaya yang berkembang dalam masyarakat. hal ini terlihat dari berbagai kebudayaan antaa lain; pertama “Rimpu” yang merupakan busana adat harian tradisional yang berkembang pada masa kesultanan Bima. Sebagai pakaian yang mencerminkan identitas wanita Bima yang sesuai dengan ajaran agama Islam. Upacara memperingatan mauled nabi besar Muhammad SAW di oleh masyarakat Bima di adakan acara Hanta Ua pua. Ketiga Zikir (jiki) kepada Allah yang di lantunkan pada suklus hidup masyarakat. Keempat Hadrah: Merupakan tari tradisional Bima yang berisi puji-pujian kepada Allah SWT. Kelima Dali merupakan Puisi yang di sebut “dali” ini dapat juga di sebut dalil yaitu suatu petuah dan nasehat yang berdasar atas adat dan agama. Keenam Acara khitan dan Khatam Al-qur’an Dalam adat Bima, proses pendewasaan seorang anak manusia ditandai dengan dua macam upacara adat. Upacara adat ini merupakan pengejawantahan syariat Islam yaitu kewajiban untuk melaksanakan khitan bagi laki-laki serta anjuran untuk menamatkan pembelajaran baca Al-Qur’an sebagai penuntun hidup seorang manusia untuk mendapatkan kebahagiaan dunia dan akhirat

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John TANG. "On the terms for "goat" recorded in Khitan and Jurchen scripts." ALTAI HAKPO ll, no. 21 (June 2011): 191–203. http://dx.doi.org/10.15816/ask.2011..21.013.

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Na, Young-Nam. "Two-Way Production Method and Development of Agricultural Economy in Khitan." JEONBUK SAHAK ; The Jeonbuk Historical Journal 60 (November 30, 2020): 323–50. http://dx.doi.org/10.28975/jha.2020.11.60.323.

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Heo, Inuk. "The War between Goryeo and Khitan as Characteristic of Nomadic Society." Journal of Korean Medieval History 60 (February 29, 2020): 49–79. http://dx.doi.org/10.35863/jkmh.60.2.

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Firmansyah, A., Henri Setiawan, Suhanda Suhanda, A. Fitriani, and E. Roslianti. "Pendidikan Kesehatan Kepada Keluarga “Perawatan Luka Pasca Khitan Metode Konvensional Yang Optimal”." ABDIMAS: Jurnal Pengabdian Masyarakat 1, no. 2 (October 31, 2018): 53–56. http://dx.doi.org/10.35568/abdimas.v1i2.329.

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Community service aims to increase family knowledge and understanding of signs and symptoms of post-circumcision wounds, teach how to care for wounds to heal quickly and provide an understanding of things that must be done and avoided in post-circumcision children. Health counseling methods provided through lectures using the help of leaflets. Community Service The optimal post-circumcision wound care method that is optimal is followed by 104 parents of children who are mass circumcised and given counseling privately to individuals when waiting for their children to be circumcised. Activities included filling in data on children who were circumcised and coming to the da'wah building of Sukanagara Village, Kec. Lakbok on December 2, 2018, which was subsequently conducted by a person's health education by 5 counselors using the help of a leaflet.

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