English Lesson

ACTIVE AND PASSIVE COUNJUNTION

Created By :
-Yogs - Suci
-Hands - neneng
-Dz - Ipeh
- Rafiq - fahmi
 Remember It !
Active voice takes the form “A does B”
ex : We chose plastic film to cover the microphone.
Kami Memasukkan plastik film untuk menutupi mikrofon

Passive voice takes the form “B is done (by A)”

ex : Plastic film was chosen (by us) to cover the
microphone.
Plastik film dimasukkan (oleh kami) untuk menutupi
mikrofon
 Active voice subjects perform an act
Passive voice objects are acted on

Active voice
We ... chose ... plastic film to cover the microphone.
Subject Verb Object

Passive voice
Plastic film … was chosen … to cover the
microphone.
Object Verb Subject
 simple Continous
Present
perfect
Tense
Perfect
continous
Active V1 To be (are, Have/has + Have/has +
Ex: write am, is) + V1 V3 been + V1 +
(menulis) + ing Ex:… Ex: have ing
am writing written (telah Ex: has been
(sedang menulis) writing (sudah
menulis) menulis)
passiv To be (are, To be (are, Have/has + Have/has +
e am, is) + am, is) + been + V3 been + being +
V3 being + V3 Ex: has been V3
Ex: is Ex: is being writen (telah Ex: has been
 Present Tense
Simple present tense
Active : I paint the mosque in Sunday
(saya mencat masjid di hari minggu)
Passive : The mosque is painted by me on sunday
(masjid dicat oleh saya di hari minggu)
Present continous
Active : Fuad is delivering the message in Campus
(Fuad sedang berdakwah di kampus)
Passive : The message is delivered by Fuad in
Campus
(Dakwah disampaikan Fuad di kampus)
 Present perfect
Active : We have passed the exam for all day
(Kami telah selesai ujian seharian penuh)
Passive : The exam has been passed by us for all day
(ujian telah selesai dilewati oleh kami seharian
penuh)
 Present perfect continous

Active : We have been digging the land for two

hours
(Kami telah menggali tanah selama dua jam)
Passive : The land has been being digged by us for
two hours
(Tanah telah digali oleh kami selama dua jam)
 Past Tense
Simple Continous Perfect Perfect
continous
Activ V2 Were/was + Had+alrea Had + been
e Ex: wrote (menulis; V1 + ing dy+V3 + V1 + ing
lampau) Ex: was Ex : had Ex: had
writing already been writing
(sedang written (telah
menulis; (telah sedang
lampau) selesai menulis)
menulis)
Passiv Was/were + V3 Was/were + Had+been+ Had been +
e Ex: was written being + V3 V3 being + V3
(ditulis; lampau) Ex: was being Ex :Had Ex: had been
 Past Tense
 Simple past tense
Active : He remind the Qur’an last night
(Dia memuroja’ah Qur’an tadi malam)
Passive : The Qur’an was reminded by him last night
(Qur’an dimuroja’ah olehnya tadi malam)
 Past continous tense

Active : I was writing a letter when she came

(Saya sedang menulis surat ketika dia
datang)
Passive : The letter was being written by me when
she came
(surat sedang ditulis oleh saya ketika dia
datang)
 Past perfect tense
Active : I had already written the letter before she
came
(saya telah selesai menulis surat ketika dia
datang)
Passive : The letter had been written by me before she
came
(surat itu telah ditulis oleh saya ketika dia
datang)
 Past perfect continous

Active : They had been living in ma’had for two years

when I came
(Mereka telah sedang tinggal di ma’had selama
dua tahun ketika saya datang)
Passive : Ma’had had been being lived by them for two
years when I came
(Ma’had itu telah sedang ditinggali oleh mereka
selama dua tahun ketika saya datang)
Future Tense
Simple Continous Perfect Perfect
continous
Active Shall/will + V1 Shall/will + Shall/will + Shall/will +
Ex: shall write be + V1 + have + V3 have been
(akan menulis) ing Ex: shall + V1 + ing
Ex: shall be have Ex: shall
writing written have been
(akan (akan writing
sedang sudah (akan
menulis) menulis) sudah
sedang
menulis)
Passive Will + be + V3 Will + be + Will + have Will + have
 Simple future
Active : We will go to mount after exam
(Kami akan pergi ke gunung setelah ujian)
Passive : The mount will be came by us after exam
(gunung akan kami datangi setelah ujian)
 Future continous

Active : I shall by studying english if you come at

seven o’clock to night
(Saya akan sedang belajar bahasa inggris
jika kamu datang jam tujuh malam
Passive : English will be being studied by me if you
come at seven o’clock to night
(bahasa inggris akan sedang dipelajari
oleh saya jika kamu datang jam tujuh malam)
 Future perfect
Active : I shall have finished my work to night
(Saya akan sudah menyelesaikan
pelajaranku malam ini)
Passive : The work will have been finished by me
to night
(pekerjaan itu akan sudah diselesaikan
oleh saya malam ini)
 Future perfect continous

Active : I shall have been studying english for

two hours when you came to night
(Saya akan sudah sedang belajar
inggris selama dua jam ketika kamu datang)
Passive : English will have been being studied by
me for two hours when you came to night
(Bahasa inggris akan sudah sedang
Future Past
Simple Continou Perfect Perfect
s continous
Active Should/would + Should/woul Should/woul Should/woul
V1 d + be + V1 d + have + d + have
Ex: should write + ing V3 been = V1 +
(akan menulis; Ex: should be Ex: should ing
lampau) writing have written Ex: should
(seharusnya (akan sudah have been
menulis; menulis; writing (akan
lampau) lampau) sudah
sedang
menulis;
lampau)
passive Should/Would + Would + be Would + Would +
be + V3 + being + V3 have + been have been
 Future Past Tense
 Future past
Active : He would open the door
(Dia akan membuka pintu itu)
Passive : The door will be opened by him
(Pintu itu harusnya dibuka olehnya)
 Future past continous

Active : They would be playing tennis

(Mereka seharusnya sedang bermain
tenis)
Passive : Tennis would be being play by them
(Tenis seharusnya sedang dimainkan
oleh mereka)
Active : She would have finished the work
(Dia akan sudah menyelesaikan tugas itu)
Passive : That work would have been finished by
her
(Pekerjaan iu akan sudah diselesaikan
olehnya)
 Future past perfect continous

Active : He would have been painting the house

(Dia akan sudah sedang mengecat rumah
itu)
Passive : the house would have been being painted
by her
(Rumah itu akan sudah sedang dicat
olehnya)
Islamic education in society
 Given the fact that Indonesia is a pluralistic society, where there are a multitude of
manifestations and expressions of different religions, we must ask what form of
Islamic education would best correspond to this context? I shall argue that it is
necessary to shift the paradigm of Islamic learning from in to at and beyond the wall.
At this point, I employ the theory of teaching religion proposed by Jack Seymour37
and Tabitha Kartika Christiani.38 They propose three models of teaching religion,
namely in, at, and beyond the wall. We are going to discuss these models in more
detail. Religious education in the wall means speaking the language used within the
faith community. It is a phase of faith formation that only studies one’s own
tradition, without connecting it with other traditions. This model of religious
education can possibly make students ignorant of other traditions, and because of
this, misunderstanding and prejudice are very likely to occur. Not knowing other
traditions could also produce distorted images of others and their faiths and raise a
sense of superiority of one over the other. Religious education in the wall is parallel
to that of an exclusive model of religious education, which produces a tough line of
demarcation between “I” and “You”, “We” and “They”. Religious education at the wall
means using common terms to speak to the world or other faiths. This is a phase of
faith transformation by learning and appreciating people of other faiths and
conducting interreligious dialogue. Interreligious dialogue can be seen as a search
for the maximum common denominator, or a broader sense of “common values.”
This model of religious education helps people to “see themselves as the others,”
and thus, reduce the sense of superiority of one over the other. The willingness to
know the others would widen
 perspectives and knowledge, avoid misunderstanding and prejudice, and develop a
sense of respect and appreciation towards other religions. This can be employed as a
religious modality to follow what Charles Kimball39 calls as “passing over and
coming back,” that is, temporarily leaving one’s own tradition to enter another
tradition and then returning back to his/ her own tradition. This concept helps
students to enrich their own faith, appreciate the existence of other faiths, and
recognise the particular and universal values of religions. Religious education beyond
the wall means helping students to work together with people of other faiths for
peace, justice, and harmony. This is a phase of faith praxis. Teaching religion beyond
the wall could possibly develop and strengthen solidarity of students of different
faiths. Different faith is not a barrier to work together in the sake of humanity,
because the prophetic mission of all religions is to make a better life for people in
the earth. Religious education beyond the wall helps students to connect between
theory, practice, knowledge and deed. The above models of teaching religion
proposed by Jack Seymour and Tabitha Kartika Christiani are relevant when applied
to Islamic education. Models of teaching Islam in Indonesia are dominated by the in
the wall model, that concentrates only teaching Islam per se, without connecting it
with other religions. Consequently, many Muslim students are ignorant of other
religions, and because of this ignorance, there are many prejudices and stereotypes
towards people of different faiths, as if they are completely different from Islam and
have no opportunity for salvation.40 This perception leads Muslim students to have a
sense of superiority towards other people from different faiths. For this reason, it is
necessary to shift the model of teaching Islam, from teaching Islam in the wall to at
and beyond the wall. Employing the model of teaching Islam at the wall would
broaden perspectives and the knowledge of Muslim students towards other religions.
Knowledge about other religions is an important precondition for the development of
a culture of tolerance, and it helps to discover the shared values of religions. The
exclusivity of certain religious or philosophical views and
 beliefs does not mean a negation of the principle of tolerance. Tolerance
presupposes that you have a basic conviction that differs from the convictions
of the person that you tolerate. However, there are meeting points between
religions that can be shared, and these meeting points or values cannot come
into existence without a willingness to know each other. Teaching religion in
the wall would not be able to make these shared values come into existence.
It is only through teaching religion at and beyond the wall that would possibly
allow these universal values of religions to be discovered. Moreover, teaching
Islam at and beyond the wall contributes to reducing prejudices and
stereotypes among Muslim students towards other people of different faiths.
For example, in my class of multicultural education,41 there are questions
regarding the tradition of Hinduism; one questioning the worship of statues
and another questioning the caste system in Bali. In order to have an
objective answer I called my Hindu friend, I Ketut Supena, to give some
explanations in regard to these questions. He explained that actually Hindu’s
people do not worship to statue, but to God, what they call Sang Hyang Widi.
Due to the abstract concept of God, they need mediums to get closer to God.
Thus, statues are only mediums to worship Sang Hyang Widi. In regard to the
caste system in Bali, Supena said that it is not true that Hindu’s people are
divided into Brahmana, Waysa, Ksatria, and Sudra, in a hierarchical way,
where the upper is more respectable than the lower. There is no religion that
acknowledges this kind of hierarchical position of human beings; all humans
are equal. Supena argued that the categorization of Brahmana, Waysa,
Ksatria, and Sudra has close meaning to professions instead of the
hierarchical position of human beings. The profession of Brahmana deals with
teaching Hindu religion, and when he finished doing his task, he goes back to
daily work as worker, for instance, at which point his
 profession changes to Sudra. Thus, the categorization of Brahmana, Waysa,
Ksatria, and Sudra is not static, but dynamic. Not all Hindu people may agree
with this perspective, but at least it can reduce misconceptions and stereotypes
among Muslim students toward the Hindu religion. The last advantage of
teaching Islam beyond the wall is that it gives Muslim students the opportunity
to work together with other students of different faiths. For most Muslim
students, may be this is a new experience, because many of them grow up in a
system of “segregated education”, or “homogenous education” in terms of
religion where all students are Muslims. Working together among students of
different faiths contributes to minimising prejudice, suspicions, and
misunderstandings of one over the other. The theory of multiculturalism argues
that learning about “the others” and intensifying contact of one group with
another would minimize prejudice. Moreover, giving the opportunity for students
of different faiths to work together would show them that the real enemy of
religions is not among people of different faiths, but poverty, ignorance,
violence, corruption, illegal logging, and the like. The prophetic mission of all
religions is combating these problems, while at the same time, promoting
justice, harmony, and peace. Teaching Islam thus, is not only a matter of how to
transfer religious teachings, but more than that it is a process of transferring,
internalising, and practicing religious knowledge. Teaching Islam does not only
occur in the realm of theory or concept, but praxis as well. Islamic education
should not only seek to propagate itself, but also to serve humanity. The mission
of Islamic education is to enable young Muslim people and adults to be delivered
from their own personal pain and to shoulder the pain of the world.
 In a pluralistic society, like Indonesia, for instance, how should Islamic
education be constructed? To answer this question it is necessary to look at
the theory of religious teaching that consists of three models: teaching
religion in, at, and beyond the wall. Religious teaching in the wall is a model
of religious teaching that is only concerned with its own religion without
connecting with other religion. The impact is that students are ignorant to
other religions, and because of this ignorance there some prejudices and
negative views towards different faiths, as if all religions are completely
different. This model contributes to making a demarcation line between “I”
and “You”, “We” and “They”. The second model is religious teaching at the
wall, where students are not only taught about their own religion but also are
connected with other religions. There has been religious dialogue in this
model. The last model is religious education beyond the wall, which means
helping students to work together with people of other faiths for peace,
justice, and harmony. This is a phase of faith praxis. From these models, the
dominant practice of Islamic education is on the first model, religious
teaching in the wall. For this reason, I argue that it is necessary to shift the
model of Islamic teaching from in to at and beyond the wall, in order to make
Muslim students less ignorant of other religions and to make them better
able to work together with other students of different faiths to combat the
common enemy of religions such as violence, poverty, corruption,
manipulation, and the like. For Islamic teachers able to implement this model
of religious teaching, it is necessary to have a type of religiosity that
correspond to it, namely inclusive-pluralist religiosity, critical-reflective
religiosity, multicultural religiosity, humanist religiosity, and social-active
religiosity
 BERTANYA PRESENTASI
AUDIENCE MAKALA