The Decembrists and the Concept of a Civic Nation

2007 ◽  
Vol 35 (2) ◽  
pp. 369-391 ◽  
Author(s):  
Susanna Rabow-Edling

Long live the constitution! Long live the republic! Long live the people! Perish the nobility and the rank of the czar!Nationalism in the East has long been considered to be different from nationalism in the West. Although Hans Kohn's famous dichotomy has been challenged, it still determines the way most people look at Eastern nationalism. Nationalism in the East is seen as authoritarian, ethnic and cultural in contrast to the democratic, civic and political nationalism of the West. According to the common view, Western nationalism is based on modern liberal, constitutional ideas, which makes it democratic, while Eastern nationalism is based on cultural belonging, which makes it conservative or regressive and hostile to foreign influence.

EMPIRISMA ◽  
2017 ◽  
Vol 26 (1) ◽  
Author(s):  
Limas Dodi

According to Abdulaziz Sachedina, the main argument of religious pluralism in the Qur’an based on the relationship between private belief (personal) and public projection of Islam in society. By regarding to private faith, the Qur’an being noninterventionist (for example, all forms of human authority should not be disturb the inner beliefs of individuals). While the public projection of faith, the Qur’an attitude based on the principle of coexistence. There is the willingness of the dominant race provide the freedom for people of other faiths with their own rules. Rules could shape how to run their affairs and to live side by side with the Muslims. Thus, based on the principle that the people of Indonesia are Muslim majority, it should be a mirror of a societie’s recognizion, respects and execution of religious pluralism. Abdul Aziz Sachedina called for Muslims to rediscover the moral concerns of public Islam in peace. The call for peace seemed to indicate that the existence of increasingly weakened in the religious sense of the Muslims and hence need to be reaffi rmed. Sachedina also like to emphasize that the position of peace in Islam is parallel with a variety of other doctrines, such as: prayer, fasting, pilgrimage and so on. Sachedina also tried to show the argument that the common view among religious groups is only one religion and traditions of other false and worthless. “Antipluralist” argument comes amid the reality of human religious differences. Keywords: Theology, Pluralism, Abdulaziz Sachedina


1996 ◽  
Vol 148 ◽  
pp. 1054-1071 ◽  
Author(s):  
Ralph N. Clough

Taiwan's society today has been shaped primarily by four streams of influence: the traditional China stream, the Japanese stream, the Republic of China stream, and the cosmopolitan stream. The traditional China stream gave the people of Taiwan their language and their basic culture and customs. After 1895 the Japanese stream flowed into Taiwan for 50 years, causing many significant modifications to its society and cutting the people of Taiwan off from the critical changes that occurred in Chinese mainland society during that period. In 1945 the Republic of China (ROC) took over Taiwan, bringing from the mainland its ideology, its educational system; its constitutional structure, its political and social institutions, and a governing elite, most of whom spoke a different dialect of Chinese from the people of Taiwan. The purpose of this article is to identify the principal elements of this ROC stream of influence. The cosmopolitan stream, representing primarily the influence of the West, flowed into all the other streams, to some extent influencing traditional China before the fall of the Qing dynasty, but much more powerfully influencing the ROC on the mainland and Japan. Since 1945 the cosmopolitan stream, at first largely American, has also poured into Taiwan, gaining momentum and diversity with each passing year.


Author(s):  
Thomas Izbicki

During the Middle Ages, law loomed large in efforts to manage life situations, beginning with the adaptation of late imperial law to the successor or barbarian kingdoms of the West. Alongside local law and custom, the learned law was increasingly used to answer questions and settle disputes about family issues such as marriages and dowry, property and inheritance, contracts, and crime. Study of the law, not only as taught at the universities but as used to advise judges who lacked formal training, illuminates the status of women and children under patriarchy. Although Roman law was geared more to private than public law, political issues were addressed. Moreover, Romanistic procedure had a wide influence across Europe. Even where Roman law was not received, it had its influence via canon law and specialized courts. This is evident in England, where the common law governed real property, but canon law introduced the possibility of testamentary disposition of certain possessions. Similarly, the admiralty courts dealt with issues such as navigation and salvage on the basis of civil law. Roman law began in the Republic, beginning with the Twelve Tables of the Law (450 bce), resulting from struggles between patricians and plebeians. Under the Republic certain men knew the laws; but there were no legal careers. The most important judicial document was the praetor’s edict about procedure, the foundation of later jurisprudence. Both the popular assemblies and the Senate legislated for both the private and the public spheres, and the jurisconsults of the imperial period commented on their enactments. The Roman Empire produced jurisconsults able to give authoritative advice, and some wrote on the laws. Emperors legislated, and collections of their laws were compiled. The most important, the Theodosian Code (438–439 ce), influenced the Latin churches and the codes of the Western barbarian kingdoms. In the East, the study of law continued. Eventually Justinian I ordered systematization of centuries of jurisprudence. The Institutes served as a textbook. The works of the jurisconsults were divided topically in the Digest (Pandects). Imperial decrees were collected in Justinian’s Code with supplements in the Novellae. This Corpus iuris civilis (529–534 ce) was diffused throughout Justinian’s empire but had little influence in the West for centuries. The largest part of Justinian’s corpus is concerned with private, rather than public, law. Later jurists retained that focus in most of their writings. Revived study of Roman law in the West is tied traditionally to recovery of the Digest (c. 1070 ce). The teaching of law took root at the University of Bologna. The Glossators expounded texts and annotated (glossed) them. The Bolognese curriculum divided the Digest into Old Digest, Infortiatum, and New Digest. The first nine books of the Code were treated together, while the Institutes, last three books of the Code and Authenticum, a version of the Novellae, with two books on feudal law, made up the Volume. The direction of study changed in the 14th century. The Commentators (Post-Glossators) created detailed expositions of the entire corpus. The Commentators predominated even after humanists criticized their Latin and their interpretative methods. Works on procedure or specific topics, records of disputations, and opinions (consilia) on cases were written. All of these genres originated in the manuscript milieu, but many texts were printed beginning in the 15th century. Lawyers trained at the universities taught, provided advice, served as judges, and worked as bureaucrats. In much of Italy, the learned law was fused with elements of feudal law in the ius commune (common law). Most consilia engaged both the common law and the ius proprium of localities to be relevant in specific contexts. The Roman law was received through much of Europe in the late medieval and Early Modern periods, but its influence in England was mostly indirect.


1933 ◽  
Vol 4 (2) ◽  
pp. 105-119 ◽  
Author(s):  
M. P. Charlesworth

On the death of Tiberius, Gaius Caesar, the son of the popular Germanicus, and often known in history by his nickname of Caligula, was acclaimed by the Senate as ruler of the Roman Empire, amid scenes of universal rejoicing, on 18 March in the year 37. On 24 January in the year 41 he lay dead, a tyrant murdered by Cassius Chaerea and his confederates, while the consuls convened a meeting of the Senate, not in the Curia Julia, for the name had now such hateful associations, but on the Capitol, to discuss the restoration of the Republic. In the space of a little less than four years the young man—he was under twenty-five when he became Emperor—had so alienated men's minds from the system of Augustus that Senators were ready to consider the abolition of the Principate and the condemnation of the memory of the Caesars. Ignominy and ridicule have fastened upon his name ever since: the common view held was (put briefly) that Gaius was mad and bad, and went from bad to worse. The nineteenth century witnessed the activity of scholars who questioned the traditional account of all the Julio-Claudian emperors, by using the new knowledge offered by inscriptions or by analysing and criticising closely the account in the literary authorities.


2015 ◽  
Vol 3 (2) ◽  
pp. 148-161

The author discusses how the concept of “national identity” has been defined and expressed throughout different ages, peoples and schools of thought. The relation between religious, class-based, or national identity and political ideologies is being carefully observed, starting from the medieval period into the modern age, not only in Europe, but also in the East. What happens with national identity? Is it, based on old social science schools, inherited or acquired? Here appears one of the initial distinctions between two opposing concepts of the national identity: the German understanding, originating from J. Fichte and the German romantics, according to which a nation is linked by a common origin, the common identity of the people, history and language (Volksgeist) versus the Franco-American school, which originated in the French revolution, stating that a nation is built not on common history, but is rather a societal outcome, being based on politics, adherence to the values of the Republic and loyalty to the state. In the contemporary period the French concept has been predominant and was taken over by the American school of thought.


Author(s):  
Ana Riskasari

Like the understood by the common view that tahlilan is a very stronger tradition of the community of Nahdhatul Ulama'. Its, because NU society makes tahlilan as one of his trademark. However, over time, now tahlilan not just implemented by NU community, but Muhammadiyah community which initially clearly reject tahlilan because it is considered as bid’ah, now can accept and implement it. This phenomenon according to the author is very unique to be reviewed. In this case the author tries to take the example of a group of community Muhammadiyah in Gulurejo Village, District Lendah, Kulon Progo Regency, Yogyakarta as research subjects.This research explanations about the influence of perceptions of tahlilan tradition among the Muhammadiyah community of Gulurejo Village on social relations. The purpose of this research is to know the perception of Muhammadiyah community of Gulurejo Village about the existence of tahlilan and the extent of its implication in social relation among the people in Gulurejo Village.Data in this research is obtained through observation and in-depth interview with some of Muhammadiyah of Gulurejo Village. Data collected through the method of written documents such as village archives and some stories from local community figures related to this research. Then the data obtained were analyzed by using qualitative descriptive method, that is to describe systematically and accurately about facts and characteristics about the population. From this research, it was found that the tradition of tahlilan held by the Muhammadiyah community in Gulurejo Village is a manifestation of social empathy towards others and its existence can reduce their individualistic attitude.[Seperti yang dipahami oleh pandangan umum bahwa tahlilan merupakan tradisi yang sangat kental dengan masyarakat Nahdhatul Ulama’. Salah satu sebabnya, karena masyarakat NU menjadikan tahlilan sebagai salah satu dari ciri khasnya. Akan tetapi seiring dengan berubahnya waktu, kini tahlilan tidak lagi dijalankan masyarakat NU saja, masyarakat Muhammadiyah yang pada awalnya jelas-jelas menolak tahlilan karena dianggap sebagai bid’ah, kini sudah bisa menerima dan melaksanakannya. Fenomena seperti inilah menurut penulis sangat unik untuk dikaji ulang. Dalam hal ini penulis mencoba mengambil contoh dari sekelompok masyarakat Muhaammadiyah di Desa Gulurejo, Kecamatan Lendah, Kabupaten Kulon Progo, DIY sebagai subyek penelitian.Penelitian ini mengulas tentang pengaruh persepsi tradisi tahlilan di kalangan masyarakat Muhammadiyah Desa Gulurejo terhadap relasi sosial. Tujuan dari penelitian ini adalah untuk mengetahui persepsi masyarakat Muhammadiyah Desa Gulurejo terhadap keberadaan tahlilan dan sejauh mana implikasinya di dalam relasi sosial antar warga di Desa Gulurejo.Data dalam penelitian ini diperoleh melalui observasi dan wawancara mendalam dengan beberapa warga Muhammadiyah Desa Gulurejo. Data-data yang dikumpulkan melalui metode dokumen-dokumen tertulis seperti arsip-arsip desa dan beberapa cerita dari tokoh-tokoh masyarakat setempat yang berhubungan dengan penelitian ini. Kemudian data yang diperoleh dianalisis dengan menggunakan metode deskriptif kualitatif, yaitu menggambarkan secara sistematis dan akurat tentang fakta-fakta serta karakteristik mengenai populasi yang diteliti. Dari penelitian ini, ditemukan bahwa tradisi tahlilan yang dilaksanakan oleh masyarakat Muhammadiyah di Desa Gulurejo merupakan wujud dari empati sosial terhadap orang lain dan keberadaannya dapat mereduksi sikap individualistik mereka.]


Author(s):  
Savio J. R. Malope ◽  

If there was a referendum in Mozambique today, an overwhelming majority of the people would vote against their government having anything to do with the current model of democracy. They know all too well that there has definitely been a considerable welfare reduction to them as a result of the way this thing called “Representative Democracy” has been being played out in their country during the past decade. There is no doubt that the overwhelming majority of the Mozambican people if not, most African governments would prefer to see fundamental changes in their countries’ relations with this Western model of democracy. There is a virtual consensus among the general public, vocally expressed in the local media, as well as among officials, who naturally prefer putting forth their views in more private settings, that the relationship between citizen and the democratic institutions has been detrimental to the country, that far from helping it to become politically and economically viable, these institutions have been capitalising on, exacerbating and perpetuating Mozambique’s crisis. The research was based on participant observation, and it also involved a bibliographic review of relevant documents in the area of political participation, philosophy and other documents such as the 2004 Constitution of the Republic of Mozambique, Mozambican legislation, reports and research already published by other organizations.


2019 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Erni Zuliana

  Analysis ofFilm "Sang Kyai" (Islamic Nationalism Nusantara Perspective Semiotics Roland Barthes).One of the fundamental problems underlying the author's take on this study, becauseas long as it has begun to wear off Indonesia citizen nationalism stance. Such is the case, the tendency of citizens that Indonesia is more loved by the people of the West,dressing style that follows the culture of people of the West,so this leads to a lack of respectcopyright, the initiative of the Indonesian nation.Another unique phenomenon is when a writer tries to analyze many among small children who haven't cultivated an attitude of nationalism or patriotismby their parents this is evident from the songs the children sing a lot of them sing songs welcoming love of the opposite sexeven more deadly many of them don't know the national anthem of the Republic of Indonesia.The author tried to examine this film in the perspective of semiotics Roland Barthes.According to Roland Barthes there are three meanings in the study of semiotics are denotation, connotation and mitos. By formulating a problem formulation is; How can the representation of Islamic Nationalism signs nusantara which is contained in the film "Sang Kyai". This research uses qualitative research using type approach figure KH Hasyim Ash'ari as the driving force of Nahdhatul Ulama (NU) and the founder of the first cottage Tebuireng Jombang. In this study the author uses the analysis of semiotics Roland Barthes, a theory of semiotics examines about signs. The study in this research is the study of linguistic,language is a system of sound arbitrer coat of arms,used by members of a community to work together,interact, and identifyWhile the studies related to the science of signs as well as very useful once semiotik in studies of languagebecause with through signs everything can be interpreted.As for the results of this study indicate that Islamic Nationalism in the movie "Sang Kyai" perspective of semiotics Roland Barthes can be categorized into three are;(1) maintaining the unity and the unity of the country that is described in the corpus of 1, 2 and 3, (2)Cultivating Shura (consultation), which elaborated on the bodies of 4, 5 and 6,(3) the fight for Justice that is described in the corpus 7 and 8.


2012 ◽  
Vol 50 (1) ◽  
pp. 147-178 ◽  
Author(s):  
Faisal Ismail

A known Indonesian Muslim scholar Mukti Ali (1923-2004) was very much concerned with dialogue, tolerance, and harmony among the people of different traditions, cultures, and religions. In his many academic works, he stressesed the importance of promoting, strengthening, and maintaining intercultural and interreligious dialogue, tolerance, and harmony. Not only did he produce various academic works, but also made efforts in putting his intercultural and interreligious ideas into practice. Both as a scholar and expert in the comparative study of religions and as Minister of Religious Affairs of the Republic of Indonesia (1971-1978), Mukti Ali endlessly promoted intercultural and interreligiuos diologue, tolerance, and harmony. Realizing that Indonesia is a pluralistic society, Mukti Ali adopted an approach called ‘agree in disagreement’ in the effort of creating and supporting tolerance, harmony, and security among people of different religious traditions. This paper will highlight the principles and values which Mukti Ali struggled for during his long administrative and academic careers.[Mukti Ali (1923-2004) adalah salah seorang intelektual Muslim ternama di Indonesia. Dia dedikasikan hidupnya untuk menyemai dialog, toleransi dan kehidupan harmonis antar tradisi, budaya dan agama yang beragam. Dalam berbagai karya akademiknya, Mukti Ali selalu menekankan pentingnya kehidupan harmonis dan toleransi antar pemeluk agama dan budaya. Lebih dari itu, dia melampaui hanya sekedar batas pemikiran dengan mengimplementasikan gagasan-gagasannya tersebut. Sebagai seorang ilmuwan dengan keahlian perbandingan agama dan sebagai Menteri Agama RI (1971-1978), Mukti Ali dengan kukuh memperjuangkan dialog, toleransi dan kehidupan harmonis antar agama dan budaya. Mukti Ali sadar, Indonesia adalah negara yang plural, karena itu dia menawarkan pendekatan “agree in disagreement” untuk menciptakan harmoni dan toleransi tersebut. Tulisan ini mengulas prinsip dan nilai yang diperjuangkan Mukti Ali selama karir akademiknya dan sebagai Menteri Agama.]


Author(s):  
Carolyn Goodman Turkanis ◽  
Leslee Bartlett

In the OC, teachers, parents, and administrators continually try to articulate the overarching principles of learning as a community that guide our everyday practices and underlie natural variations across individuals and classrooms. The principles are enacted in varying ways in the specific practices across classrooms, as variations on the theme that makes up the common thread of the philosophy. The everyday practices that support the philosophy vary according to teacher style and experience, classroom grade levels, and the unique interests and needs of members of the classroom community. For example, some years different teachers experiment with the schedules in their classrooms, arranging all literacy activities in one time block or encouraging varying types of activities within any time block. But such variations in everyday practices are still built around the philosophical principle of purposeful learning activities, as all classrooms support literacy learning with classic and current children's literature that is of interest in their class. The specific types of activities vary across the grade levels to adapt to the interests and growing skills of the students. Teachers and parents continually examine how everyday practices in the different classrooms fit with the OC philosophy. The common principles that tie our classes together not only provide coherence to the way we do things but also underlie many of the issues with which we continue to struggle in philosophical discussions. That is natural, since a community of learners is a work in progress. The common philosophy has developed from and is understood by working together and having innumerable discussions about the way we do things. The variations in practices still must remain true to the core principles in order for the school to remain a coherent community of learners. On occasion, differences in interpretation of the philosophy by particular individuals have been great enough to raise concern. At such times, the teachers observe and reflect to come to consensus on how to support the learning of the people involved. With this process, people usually come to understand and embrace the philosophy; sometimes they realize that another learning situation would be more appropriate for them.


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