Early Chinese Clan Organizations in Singapore and Malaya, 1819–1911

1981 ◽  
Vol 12 (1) ◽  
pp. 62-91 ◽  
Author(s):  
Yen Ching-Hwang

The Chinese have always been known to have elaborate family and clan systems. In traditional Chinese society, the family was a close-knit group with four or five generations under the same roof. It was a biological and economic unit, and was the nucleus of all important social activities. The clan, which comprised various kinship-bound families, also formed an important part of the social fabric of the traditional Chinese society.

2021 ◽  
Author(s):  
Jacklyn Neborak

In 2011, the beginning of significant reform to Canada’s Family Class for immigration took place with the freezing of applications for parent and grandparent sponsorship. In May 2013, a package of reforms was proposed to the Family Class to bolster substantial change to implement more stringent conditions for sponsorship of parents, grandparents, and dependent children under the Family Class. In response, a coalition of civic stakeholders in Ontario mobilized to lobby Citizenship and Immigration Canada (CIC) to oppose the implementation of these changes through the “My Canada Includes All Families” campaign. I analyze the package of reforms and explore the implications these reforms have upon the value of the family unit in Canada. This paper aims to support the “My Canada Includes All Families” campaign by presenting practical research to illustrate the social capital benefits that parents, grandparents, and family reunification has for the Canadian social fabric.


Author(s):  
Andrei N. Litovskiy

The heightened interest of researchers of the Tambov Governorate in the biography of the Aseevs as the richest dynasty of the broadcloth manufacturers determines the relevance of the study. We summarize the known and new to the scientific community information about Vasily Aseev and Tikhon Aseev – the elder representatives of the main merchant dynasty of the Tambov Governorate. The study reveals the reasons for the resettlement of the Aseevs in the villages of Rasskazovo of the Tambov Governorate; the conditions for the acquisition of the first broadcloth factories and distilleries in the Tambov and Saratov Governorates; their productivity and staff; the prerequisites for their transition to the merchants heirs and the emergence of the “Trading House of the brothers M.V. and V.T. Aseev” and the social activity of the manufacturers. We present detailed metric data and the family ties of the first three generations of the Aseevs. As part of study we review and critically analyzed a number of works on the manufacturers’ biography and draw attention to the unipolar and tendentious approach in describing the personality of M.V. Aseev and his philanthropy to the detriment of historical authenticity, as well as the insufficiency and stinginess of researches on other representatives of the Aseevs and their industrial and social activities.


1995 ◽  
Vol 7 (3) ◽  
pp. 261-275 ◽  
Author(s):  
Linda Hutcheon ◽  
Michael Hutcheon

In the age of AIDS, few would be surprised to find sexuality connected to suffering and disease; in the age of syphilis – from its arrival in Europe in 1492 to today, when it is on the rise once again – the connection is equally strong, though many of us have forgotten this. The brief respite offered by the discovery of a cure for syphilis (through the use of penicillin) in the 1940s ended with the appearance of AIDS. Over the last five hundred years, the Christian reading of syphilis as the scourge of God directed against the sexually sinful has merged with societal sexual anxieties about the effects of syphilis on the general social fabric and, in the nineteenth and twentieth centuries, on the family in particular. The perhaps surprising focus of this discussion (by a literary theorist and a physician) of suffering and social decline in the context of sexually transmitted disease is Richard Wagner's last music drama,Parsifal, finally completed in 1882 and called aBühnenweihfestspiel(a stage consecration festival play) for his Bayreuth theatre.


2019 ◽  
Vol 11 (10) ◽  
pp. 2921
Author(s):  
María Camila Rendón-Rendón ◽  
Juan Felipe Núñez Espinoza ◽  
Ramón Soriano-Robles ◽  
Valentín Efrén Espinosa Ortiz ◽  
Luis Manuel Chávez Pérez ◽  
...  

The aim of this study was to analyze the relational social structure of the cheese factories based on an agribusiness territory of Mexico through social network analysis (SNA) in order to understand how different types of agroindustries coexist and endure. Participant observation and semi-structured interviews were carried out in 17 cheese agribusinesses located in the area of San José de Gracia, Michoacán (Mexico), in order to get insight into the family, inter-company, commercial and technical ties they have built. The SNA showed that in the community there is a meso-system where different cheese companies that produce either natural, imitation or both cheeses converge and coexist. These agroindustries make up a complex social structure composed of 1717 actors, comprising a dispersed network with low connectivity (density ˂0.5%) due to the commercial nature of the relationships (95.9%). Simultaneously, an underlying network with a higher density (1.73%) was also evident, enriched by kinship and friendship ties that create cooperation and trust among the parties through 136 reciprocal tangible and intangible exchanges. Despite the differences and asymmetries of cheese agribusinesses in this community, the social structure they form behaves like a ‘local neighborhood’ where everyone knows everyone, and everyone coexists, competes and shares with one another, allowing them to be sustainable in the marketplace. This study provides important lessons for institutions that promote competitiveness and local development, because it shows that in order to achieve sustainability of agroindustrial companies, it is important to recognize and promote long-term social structures based on trust, friendship and reciprocity.


2020 ◽  
Vol 5 (1) ◽  
pp. 65
Author(s):  
Alfridus Mau Manek ◽  
Agung Haryono ◽  
Hari Wahyono

<p><strong>Abstract:</strong> Education is a necessity that must be owned by everyone both individually and in groups and society at large. Education can be obtained from formal channels, besides education also arises from knowledge based on experience that comes from interaction with nature and the social environment. Economic education in the family holds an irreplaceable position with existing learning at school because the learning process in the family will occur consciously or not and continue to be given by parents to children about various matters related to household and social activities. In this study, the author wants to explain the process of informal education in the culture of the Loona Indigenous People which is carried out as a process of transferring cultural values concerning attitudes and morals to the younger generation.</p><strong>Abstrak:</strong><em> </em>Pendidikan merupakan suatu keharusan yang wajib dimiliki oleh semua orang baik secara individu maupun kelompok dan masyarakat secara luas. Pendidikan dapat diperoleh dari jalur formal. Selain itu, pendidikan juga muncul dari pengetahuan berdasarkan pengalaman yang hadir dari interaksi dengan alam dan lingkungan sosial. Pendidikan ekonomi dalam keluarga memegang posisi yang tak tergantikan dengan pembelajaran yang ada di sekolah karena proses pembelajaran dalam keluarga akan terjadi secara disadari atau tidak dan berlangsung terus menerus yang diberikan orangtua kepada anak tentang berbagai hal yang terkait dengan aktivitas rumah tangga dan sosial. Dalam penelitian ini penulis ingin memaparkan proses pendidikan informal dalam budaya Masyarakat Adat Loona yang dilakukan sebagai proses transfer nilai budaya yang menyangkut sikap dan moral kepada generasi muda.


2021 ◽  
Author(s):  
Jacklyn Neborak

In 2011, the beginning of significant reform to Canada’s Family Class for immigration took place with the freezing of applications for parent and grandparent sponsorship. In May 2013, a package of reforms was proposed to the Family Class to bolster substantial change to implement more stringent conditions for sponsorship of parents, grandparents, and dependent children under the Family Class. In response, a coalition of civic stakeholders in Ontario mobilized to lobby Citizenship and Immigration Canada (CIC) to oppose the implementation of these changes through the “My Canada Includes All Families” campaign. I analyze the package of reforms and explore the implications these reforms have upon the value of the family unit in Canada. This paper aims to support the “My Canada Includes All Families” campaign by presenting practical research to illustrate the social capital benefits that parents, grandparents, and family reunification has for the Canadian social fabric.


1998 ◽  
Vol 43 (1) ◽  
pp. 16-18
Author(s):  
Kathryn C. Oleson ◽  
Robert M. Arkin
Keyword(s):  

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.


2018 ◽  
Vol 4 (01) ◽  
pp. 13
Author(s):  
Hasbullah Hasbullah

Abstract. Educational environment is needed in the education process, because the educational environment serves to support the process of teaching and learning, a comfortable environment and support for the implementation of an education is needed. The environment is distinguished into the biological environment, the non-living natural environment, the artificial environment and the social environment. Education is one of the first obligations for parents. In Islam, the person most responsible for the education of the child is the parent. The family is the "smallest people" who have leaders and members, has a division of work and work, and the rights and obligations of each member. The best exemplary education for children is if both parents are able to connect their child with the example of Rasûlullâh SAW, as uswah of all mankind. A positive school environment is a school environment that provides facilities and motivation for religious education. Keywords. Environment, Education   Abstrak. Lingkungan pendidikan sangat dibutuhkan dalam proses pendidikan, sebab lingkungan pendidikan berfungsi menunjang terjadinya proses belajar mengajar, lingkungan yang nyaman dan mendukung bagi terselenggaranya suatu pendidikan sangat dibutuhkan. Lingkungan dibedakan menjadi lingkungan alam hayati, lingkungan alam non-hayati, lingkungan buatan dan lingkungan sosial. Pendidikan merupakan salah satu kewajiban pertama bagi orang tua. Dalam Islam, orang yang paling bertanggung jawab dalam pendidikan anak adalah orang tua. Keluarga adalah “umat terkecil” yang memiliki pimpinan dan anggota, mempunyai pembagian tugas dan kerja, serta hak dan kewajiban bagi masing-masing anggotanya. Pendidikan keteladanan terbaik bagi anak, ialah jika kedua orang tua mampu menghubungkan anaknya dengan keteladanan Rasûlullâh SAW, sebagai uswah seluruh umat manusia. Lingkungan sekolah yang positif yaitu lingkungan sekolah yang memberikan fasilitas dan motivasi untuk berlangsungnya pendidikan agama. Kata Kunci. Lingkungan, Pendidikan Daftar Pustaka Ahmadi, Abu dan Nur Uhbiyati. 2001. Ilmu Pendidikan. Jakarta: Rineka Cipta. Badudu, Js. 1996. Kamus Umum Bahas Indonesia. Jakarta: Pustaka Sinar Harapan. Juhji. 2015. “Telaah Komparasi Konsep Pembelajaran Menurut Imam Al-Zarnuji dan Imam Al-Ghozali”. Tarbawi. 1(02): 17-26 Juli - Desember 2015. Terdapat dalam http://jurnal.uinbanten.ac.id/index.php/tarbawi/article/view/257/254 Nata, Abudin. 2010. Sejarah Pendidikan Islam. Jakarta: Raja Grafindo Persada. Nizar, Samsul dan Zainal Efendi Hasibuan. 2011. Hadist Tarbawi. Jakarta: Kalam Mulia. Purwanto, Ngalim. 1996. Psikologi Pendidikan. Bandung: Remaja Rosda Karya. Ramayulis. 2008. Ilmu Pendidikan Islam. Jakarta: Kalam Mulia. Soejono, Ag. tt. Pendahuluan Pendidikan Umum. Bandung: CV. Ilmu. Suwarno. 1982. Pengantar Umum Pendidikan. Jakarta: Aksara Baru. Tafsir, Ahmad. 2000. Ilmu Pendidikan dalam Perspektif Islam. Bandung: Remaja Rosda Karya. Tafsir, Ahmad. 2003. Metodologi Pengajaran Agama Islam. Bandung: Rosdakarya. Uhbiyati, Nur. 1997. Ilmu Pendidikan Islam. Bandung: Pustaka Setia.


Professare ◽  
2018 ◽  
Vol 7 (1) ◽  
pp. 109
Author(s):  
Claudemir Aparecido Lopes

<p class="resumoabstract">O professor Giorgio Agamben tem elaborado críticas à engenhosa estrutura política ocidental moderna. Avalia os mecanismos de controle estatal, nos quais os denomina ‘dispositivos’, cuja força está na imbricação às normas jurídico-teológicas com seus similares ritos e liturgias. Suas ocorrências e legitimidade preponderam no tecido social cuja organização sistêmica se põe quase como elemento natural e não cultural. O texto tem por objetivo explorar a concepção política de Agamben sobre a política contemporânea, especialmente considerando seu livro: ‘Estado de Exceção’, cuja investigação apresenta a possibilidade de atenuação dos direitos de cidadania e o enfraquecimento da prática da liberdade política e o processo de relação dos indivíduos no meio social através da redução das subjetividades ‘autênticas’. Analisamos ainda a transferência do mundo sacro elaborado pelos teólogos católicos presente na modernidade à política cuja democracia moderna faz do homem (sujeito) tornar-se objeto do poder político. Faz também, reflexão dos conceitos de subjetivação e dessubjetivação relacionando-os às implicações políticas do homem moderno. A pesquisa é bibliográfica com ênfase na análise dos conceitos elaborados por Agamben, especialmente quanto ao ‘dispositivo’. Conclui que o indivíduo ocidental, de modo geral, sofre o processo de dessubjetivação e está ‘nu’, indefeso e alienado politicamente. Ele precisa voltar-se ao processo de ‘profanação’ dos dispositivos para libertar-se das vinculações orientadoras que forçosamente o descaracteriza enquanto ser ativo e livre.</p><p class="resumoabstract"><strong>Palavras-chave</strong>: Política. Liberdade. Subjetivação.</p><h3>ABSTRACT</h3><p class="resumoabstract">Professor Giorgio Agamben has been criticizing the ingenious modern Western political structure. It evaluates the mechanisms of state control, in which it calls them 'devices', whose strength lies in the overlap with legal-theological norms with their similar rites and liturgies. Its occurrences and legitimacy preponderate in the social fabric whose systemic organization is almost as a natural and not a cultural element. The text aims to explore Agamben's political conception of contemporary politics, especially considering his book 'State of Exception', whose research presents the possibility of attenuating citizenship rights and weakening the practice of political freedom and the individuals in the social environment through the reduction of 'authentic' subjectivities. We also analyze the transfer of the sacred world elaborated by the Catholic theologians present in the modernity to the politics whose modern democracy makes of the man - subject - to become object of the political power. It also reflects on the concepts of subjectivation and desubjectivation, relating them to the political implications of modern man. The research is bibliographical with emphasis in the analysis of the concepts elaborated by Agamben, especially with regard to the 'device'. He concludes that the Western individual, in general, suffers the process of desubjectivation and is 'naked', defenseless and politically alienated. He must turn to the process of 'desecration' of devices to free himself from the guiding bindings that forcibly demeanes him while being active and free.</p><p class="resumoabstract"><strong>Keywords</strong>: Politics. Freedom. Subjectivity. </p><p> </p>


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