Three Functions of Hell in the Hindu Traditions

Numen ◽  
2009 ◽  
Vol 56 (2-3) ◽  
pp. 385-400 ◽  
Author(s):  
Knut Jacobsen
Keyword(s):  
End Of Life ◽  
Social Order ◽  
Social Function ◽  
The People ◽  
The Social ◽  
Economic Function

In this article are analysed three functions of hell in the Hindu traditions, a narrative, a social and an economic. Because of the strong images the narratives of hell contain, they are excellent means to catch the attention of the audience. The social function of hell is to protect the social order, the security of the people and especially to protect the privileges of those on top of the hierarchy. Since gifts to the priests are matched with specific punishments in hell that they release from, one economic function of hell seems to be as a source of income for the priests. However, it is argued that even though hell is both a textual and ritual reality in the Hindu traditions, its significance should not be exaggerated. Death is not the end of life, but the end of one rebirth, and release, moksa , is not about escaping a destiny in hell, but to gain freedom from the rebirth realms.

scholarly journals KAJIAN FILOSOFIS LONTAR CALONARANG

2018 ◽  
Vol 2 (1) ◽  
pp. 274
Author(s):  
I Gusti Ayu Widayanti ◽  
I Made Surada ◽  
I Made Adi Brahman
Keyword(s):  
Literary Work ◽  
Social Function ◽  
Cultural Preservation ◽  
Work Of Art ◽  
Literary Works ◽  
Art Form ◽  
The People ◽  
The Social ◽  
Black Magic ◽  
The Village

<p><em>Lontar Calonarang's literary works is a work of art. Calonarang term other than as one of the works of literature, Calonarang also means characterization</em><em> </em><em>or the name of a man in the play known as Rangda ing Girah. Calonarang is also known as art form such as wayang pacalonarangan and in staging pacalonarangan dance drama. Lontar Calonarang is a lontar manuscript that specifically tells about Calonarang revenge using black magic against the people in Girah village. This is because the people in the village of Girah no one wants to marry Calonarang child is Ratna Manggali. Lontar Calonarang literary work is interesting to read and researched because this literary work has a philosophical meaning of construct so easy to be understood in depth. </em></p><p><em>The results that can be obtained from this literary work are Teachings contained in lontar Calonarang include Rwa Bhineda, Catur Asrama, and Tantra. The function of the teachings contained in the Calonarang lontar is the religious function, the social function, and the function of cultural preservation. While the philosophical meaning derived from this literary work is the meaning of balance, meaning of education, and the meaning of divinity.</em><strong><em></em></strong></p>

scholarly journals Reaksi Sultan dan Masyarakatnya terhadap Pendudukan Militer Jepang di Bima

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Yusuf Yusuf
Keyword(s):  
Social Order ◽  
Agricultural Land ◽  
Control Area ◽  
Historical Science ◽  
Japanese Occupation ◽  
South Sulawesi ◽  
The People ◽  
The Social ◽  
Local Residents ◽  
The Impact

Penelitian ini bertujuan untuk mendeskripsikan latar belakang Jepang di Bima dan reaksi Sultan dan masyarakat Bima terhadap kedatangan Jepang serta dampaknya terhadap masyarakat. Penelitian ini menggunakan pendekatan ilmu sejarah, sehingga tahap penelitian yang dilakukan adalah (1) Heuristik atau pengumpulan data, (2) Kritik (3) Interprtasi dan (4) Historiografi. Hasil penelitian menunjukkan bahwa bahwa Berdasarkan  pada pembagian wilayah kontrol pendudukan Jepang di Bima bahwa kawasan Indonesia bagian timur berada di bawah kontrol Armada (Angkatan) Laut yang berpusat di Makassar. Setelah menduduki Sulawesi Selatan pada tanggal 9 Februari 1942, Jepang terus melakukan gerak invasinya ke Nusa Tenggara, antara lain Kupang di Nusa Tenggara Timur (NTT) serta Bima di Kepulauan Sumbawa. Armada Laut Jepang dibawah pimpinan Kolonel Saito mendarat di Pelabuhan Bima pada tanggal 17 Juli 1942. Kedatangannya di sambut baik oleh penduduk setempat, sekalipun mereka (masyarakat Bima) di selimuti rasa khawatir atas rencana Asisten Residen Belanda, H.E. Haak untuk kembali berkuasa di Bima, karena itu dengan mudah Jepang menduduki Bima. Dampak keberadaan Jepang di Bima dibidang sosial diantaranya terjadi keresahan sosial dan porak-porandanya tata kehidupan sosial masyarakat. Agama dan adat yang selama ini dijunjung tinggi oleh masyarakat “terpaksa” harus dilanggar. Sementara dampak dibidang Ekonomi, berupa keterpurukkan Ekomomi, sebab masyarakat tidak lagi mencurahkan perhatian sepenuhnya untuk mengolah lahan pertaniannya. Penderitaan masyarakat berakhir setelah Jepang kalah dan menyerah tanpa syarat kepada sekutu pada bulan Agustus 1945. Sejak itu, pemerintahan pendudukan Jepang berakhir di Bima khususnya dan Indonesia pada umumnya. Kata Kunci: Pendudukan, Japang di BimaAbstractThis study aims to describe the background of Japan in Bima and the reaction of the Sultan and the people of Bima to the arrival of Japan and its impact on society. This study uses a historical science approach, so the stages of research carried out are (1) Heuristics or data collection, (2) Criticism (3) Interpretation and (4) Historiography. The results showed that based on the division of the Japanese occupation control area in Bima that the eastern part of Indonesia was under the control of the Naval Fleet (Force) based in Makassar. After occupying South Sulawesi on February 9, 1942, Japan continued to make its invasion moves to Nusa Tenggara, including Kupang in East Nusa Tenggara (NTT) and Bima in the Sumbawa Islands. The Japanese Sea Fleet under the leadership of Colonel Saito landed at the Port of Bima on July 17, 1942. His arrival was welcomed by local residents, even though they (the Bima people) were shrouded in worry over the plan of the Assistant Resident of the Netherlands, H.E. Haak to return to power in Bima, because it easily Japan occupied Bima. The impact of the existence of Japan in Bima in the social field included social unrest and ruins of the social order of the community. Religion and customs that have been upheld by the community are "forced" to be violated. While the impact on the economy, in the form of deterioration in the economy, is because the community no longer pays full attention to cultivate its agricultural land. The suffering of the people ended after Japan's defeat and surrender unconditionally to the allies in August 1945. Since then, the Japanese occupation government ended in Bima in particular and Indonesia in general. Keywords: Occupation, Japanese in Bima

scholarly journals UNGKAPAN MARAH DAN UNGKAPAN PUJIAN MASYARAKAT NIAS DI KAKI GUNUNG PADANG

2020 ◽  
Vol 8 (1) ◽  
pp. 10
Author(s):  
Faula Ismi ◽  
Ermanto Ermanto
Keyword(s):  
Data Collection ◽  
Social Structure ◽  
Social Function ◽  
Structure And Function ◽  
The People ◽  
The Social ◽  
Data Source ◽  
And Function ◽  
The Village ◽  
Descriptive Method

This study  aimed to determine the structure and social function of folklore legend naming Batunabontar Batang Natal district Mandailing Natal district. The method used in this research was descriptive method. The data source of this research was the people who inhabit Batunabontar village, Batang Natal District, Mandailing Natal District. The instrument used in this study was the researcher himself and the informant based on the understanding of the structure and social function of the naming legend of a place. Data collection techniques used in this study were observation by observation and to strengthen the data obtained, direct interviews were carried out to the authorities in research on the Social Structure and Function of the Legend of the Naming of Batunabontar Village, Batang Natal District, Mandailing Natal District. The results of this study indicate that the Social Structure and Function of Naming Legend of Batunabontar Village, Batang Natal District, Mandailing Natal District has a unique history and structure and function in the village. The uniqueness of this Batunabontar makes the writer want to know the importance of the structure and function of the Batunabontar in Batang Natal District, Mandailing Natal Regency.  

scholarly journals BENTUK DAN FUNGSI TARI GATHOLOCO KELOMPOK SENI CIPTO BUDOYO KABUPATEN TEMANGGUNG

2019 ◽  
Vol 17 (2) ◽  
Author(s):  
Lenni Wulandari ◽  
Sri Rochana Widyastutieningrum
Keyword(s):  
Qualitative Method ◽  
Function Theory ◽  
Social Function ◽  
Literature Study ◽  
Form Function ◽  
The People ◽  
The Social ◽  
Depth Study ◽  
Form Theory ◽  
And Function

AbstrakTari Gatholoco adalah tari kelompok berjenis tradisi rakyat dalam sebuah kelompok seni di Desa Kembangsari. Tari Gatholoco belum diketahui siapa penciptanya dan digarap oleh Badrun tahun 1965 kemudian digarap oleh Tono tahun 1980. Tari Gatholoco menarik karena pola lantai membentuk formasi huruf (terbalik dari arah depan) yang menyusun sebuah kata Temanggung. Juga terdapat gerak penghubung antar gerak satu ke gerak berikutnya dan gerak penghubung untuk perpindahan pola lantai dengan senggakan “sukseskan pembangunan”. Tari Gatholoco memiliki fungsi sosial dalam masyarakat Desa Kembangsari. Penelitian ini menggunakan landasan teori bentuk oleh Suzanne K. Langer dan Sri Rochana Widyastutieningrum dan teori fungsi oleh Raymond Firth. Penelitian ini menggunakan metode kualitatif, merupakan metode penelitian yang menekankan pada telaah mendalam suatu fenomena yang terjadi dengan melakukan wawancara, dokumentasi, pengamatan langsung, pengamatan tidak langsung, dan studi pustaka. Presentasi yang disajikan berupa data dan visual. Hasil dari penelitian ini dapat diperoleh gambaran yang berkaitan dengan bentuk sajian dan fungsi sosial tari Gatholoco yang hingga kini masih hidup dan berkembang di kalangan masyarakat Desa Kembangsari. Bentuk sajian tari Gatholoco terdapat gerak yang menggambarkan aktivitas masyarakat sehari hari. Fungsi sosial tari Gatholoco yaitu sebagai sarana kepuasan batin, sarana bersantai dan hiburan, sarana ungkapan jati diri, sarana integratif dan pemersatu, dan sarana pendidikan amat positif di kehidupan masyarakat Desa Kembangsari.Kata kunci: Gatholoco, Bentuk, FungsiAbstractGatholoco Dance is a group dance of the folk-type tradition in an art group in Kembangsari Village. Not yet known who the creator of Gatholoco dance it was cultivated by Badrun in 1965 then tilled by Tono in 1980. Gatholoco dance is very interesting, because pattern floor as like alfabet (upside down from the front) which composes the word means like Temanggung. That dance also relational between one of the movement to the next movement, and then the relational connecting the other movement of the pattern floor it is mean that “successful development”. Gatholoco dance has a sociocultural function in the Kembangsari Village. This research uses the foundation of form theory by Suzanne K. Langer and Sri Rochana Widyastutieningrum and function theory by Raymond Firth. This research uses qualitative method, is a research method that emphasizes in depth study of a phenomenon that occurs by conducting interviews, documentation, direct observation, indirect observation, and literature study. Presentation is presented in the form of data and visual. The results of this study can be obtained a picture relating to the form of course and social function of Gatholoco dance which until now is still alive and growing among the people of Kembangsari Village. There is a movement that describes the daily activities of society in the form of Gatholoco dance course. The social function of Gatholoco dance is as a mean of inner satisfaction, means of relaxation and entertainment, means of expression of identity, integrative means and unifier, means of educational, means of healing, symbolic means of meaning and power, and means of integration in chaotic times are very positive in the life of the community of Kembangsari Village.Keywords: Gatholoco, Form, Function.

scholarly journals COMMUNITY OF CHILDREN INMATES AND ASSISTANCE SYSTEM IN THE PENITENTIARY: The Impact of Child Social System to the Assistance Process at Kutoarjo Children Penitentiary

2017 ◽  
Vol 2 (2) ◽  
pp. 111-120
Author(s):  
Indah Sri Utari
Keyword(s):  
Social Order ◽  
Social System ◽  
Social Groups ◽  
Human Beings ◽  
Assistance Program ◽  
Whole Process ◽  
The People ◽  
The Social ◽  
The World ◽  
The Impact

The community of inmates children as a unique and unique social system is difficult to understand when viewed only from the outside, so it is necessary to systematically attempt to know the values, norms, relationships, and objectives-through where and with what they are living, and understand both their own experiences and the world in which they liveThe situational system of the inmates children as human beings (although in this case is the child) to be fostered, is one of the important elements in the whole process of assistance in the Penitentiary is no exception to the Children Penitentiary in Kutoarjo. The entire penitentiary system design, from the assistance program, the assistance mechanism, and the assistance implementation, is actually determined by the circumstances and the reality of the people who are to be fostered, the inmates.The reality of the children inmates who are always on the "social order" in their various communities is essentially constantly changing. Specifically, this study finds links between: the institutional reality of a children penitentiary, which includes the factual circumstances concerning facilities and infrastructure, and the administrative aspects of KutoarjoChildren Penitentiary. The reality of the member of KutoarjoChildren Penitentiaryin the form of identified number of occupants, placement systems, and formal and informal groupings of the targeted children in addition to the build and formed a community of the assisted children in KutoarjoChildren Penitentiary and the basic elements of the Social System of the Auxiliaries in all the community of assisted children and etc.As Soerjono Sukanto said that even though human "convicts" live in a confined state, they instinctively want to interact with fellow inmates. This instinct is referred to as "gregariousness" (Soekanto: 1998: 73), which in the last instance will give birth to so-called "social groups". In this context created social structure, social system, norms and so on.

scholarly journals OPTIMALISASI NILAI PEMANFAATAN WAKAF DARI FUNGSI SOSIAL MENJADI EKONOMIS DI KOTA SEMARANG

Jurnal Akta ◽  
2017 ◽  
Vol 4 (3) ◽  
pp. 455
Author(s):  
Joko Dwi Widiyanto ◽  
Akhmad Khisni
Keyword(s):  
Transfer Function ◽  
Social Function ◽  
The Third ◽  
Is Research ◽  
Research Activities ◽  
Factors Influencing ◽  
First Case ◽  
The Social ◽  
The City ◽  
Economic Function

The purpose and this research is for the existence of function and benefit of waqf as well as factors influencing the existence of function and manfat of waqf, solution and solution about function and benefit of waqf in society after notarial deed and social function become function in town of SemarangThis research is empirical law research, that is research based on the implementation of optimization of social wakaf utilization value into a frugal function in Semarang City The existence of shifting funngsi and wakaf benefits in Semarang City in the formulation of the transfer function by granting the previous waqf. Factors that affect the function and benefits are by way of selling and the results used to purchase new and broad wakaf data obtained are analyzed quantitatively.Optimizing the benefits of the utilization of waqf from social function into a frugal function in the city of Semarang by the researchers, then at the end of the series of research activities of this Thesis, will be concluded about the practice of transferring wakaf by nazhir Pedurungan Sub-district of Semarang that has been found, the existence of shifting funngsi And Benefits of waqf in Semarang City in the way of testing by granting the previous waqf, factors influencing the existence of the functions and benefits by way of selling and the results used to buy a new waqf, the implementation of the transfer function is done by granting the previous waqf After being dismantled As a waqf object that pole mosque, roof and windows, and the floors derived from the wakaf of the mosque maker's waqf objects is no longer functioned as a waqf object of the mosque that comes from ulin wood, all the wakaf objects that dibabak is granted to Other mosques y Ang need.The reason for the constraints on the function and benefits of wakaf in the community after the notarial deed of the social function became the basic economic function of the practice of transferring wakaf function by nazhir in Kecamatan Pedurungan Semarang City is as follows: Because the mosque can not accommodate the number of jama "ah that happened happened At The first case In the case of the second and the third case Accompanied by the highway Solutions falling out of the consequences of wakaf pengakfungsian practices by nazhir in Pedurungan Subdistrict Semarang City is the community can take advantage of the implementation of the transfer of wakaf function by nazhir in Pedurungan Subdistrict Semarang City, occurred in all cases Has been investigated in the field A practice of transferring the function of waqf by nazhir in Kecamatan Pedurungan there is pro and there is a cons, and the law is not the practice of wakaf pengakfungsian by nazhir in Kecamatan Pedurungan not procedural, As for the solution about Function and benefit of waqf in society after made notary deed from social function become basic security function of practice of transferring wakaf by nazhir in Kecamatan Pedurungan Semarang CityKeywords: Utilization of Endowment and Social Function

scholarly journals Wpływ aktywności zawodowej na wykorzystanie czasu wolnego osób niepełnosprawnych zamieszkałych na obszarach wiejskich

2014 ◽  
pp. 115-125
Author(s):  
Dominik Dąbrowski ◽  
Marek Kuźmicki
Keyword(s):  
Two Dimensions ◽  
Free Time ◽  
Professional Activity ◽  
Disabled People ◽  
Cultural Transformations ◽  
The People ◽  
Spare Time ◽  
The Social ◽  
The Disabled ◽  
Economic Function

The way people organize their spare time, to a great extent, is the reflection of economic and cultural transformations of the society. It also applies to disabled people. It is not only a matter of how much free time people have, but also how they spend it, who helps them to organize it and with whom this free time is shared. In most societies disabled people constitute a group with the lowest level of activeness considering both their professional and their organization of leisure time. These two dimensions in the very essential way influence each other depending on the socio-demographic characteristics of the people. In the case of disabled people professional activity fulfils not only economic function but also holds essential functions of rehabilitation and integration. Making a proper use of free time has even greater influence on the progress in rehabilitation, especially in the social one. The study was aimed at examining the participation in free time of the disabled in the context of the vocational activeness.

scholarly journals The Function Of Ngenteg Linggih Ceremony In Pejaten Tabanan

2021 ◽  
Vol 5 (2) ◽  
pp. 73-82
Author(s):  
Ida Ayu Tary Puspa ◽  
Ida Bagus Subrahmaniam Saitya
Keyword(s):  
Social Function ◽  
Religious Ethics ◽  
The Public ◽  
The People ◽  
The Social ◽  
The Aesthetic ◽  
The Universe

The Dewa Yajña Ceremony is a ceremony addressed to Ida Sang Hyang Widhi with all of His manifestations as a form of devotion because He has created the universe and everything in it. This gratitude was manifested by the people of Pejaten Village by holding a ceremony to instill the Creator to rest in the sacred temple building. The Ngenteg Linggih ceremony has functions such as religious, ethics, aesthetics, and social. Each of these functions is related to one another which of course will play a role in the ceremony. Such as a religious function in which the ceremony provides a basis for belief in the community through the rites and ritual equipment to convince the public that through the ceremony carried out, religious emotions will grow. The function of ethics is to provide guidance in living through the Ngenteg Linggih ceremony to always live life by thinking, saying, and doing good according to what you are doing in your ceremony. The aesthetic function provides beauty as well as truth and sanctity so that people feel the beauty in regulating life practices as outlined in the means and implementation of the ceremony. The social function is shown by the community who work together hand in hand to load the ceremony and carry it out with the concept of ngayah.

scholarly journals Dr. Bhim Rao Ambedkar’s Views on Social Justice: An Appraisal

2021 ◽  
Vol 25 ◽  
pp. 583-589
Author(s):  
Sanjeev Kumar Bragta
Keyword(s):  
Social Justice ◽  
Social Order ◽  
Equal Opportunity ◽  
Social Economic ◽  
Social Rights ◽  
Indian Constitution ◽  
The People ◽  
The Social ◽  
Social Opportunities ◽  
Diverse Society

Baba Sahib Bhim Rao Ambedkar views on social justice are the very basis of the Indian Constitution. The social justice means providing equal social opportunities to everyone to develop their personalities, associated with equality and social rights. In every state it becomes important to secure a social order based on justice and creating an equal opportunity available to everyone. Mostly, the people are being treated with discrimination in size, color, caste, religion, race in the society because of they are mostly uneducated and from marginalized sections of the society that creates a social disorder and inequality among them. Hence, the need of the social justice is an inevitable and is the only weapon to prosper the people towards their active participation in the development and mainstream of the society. However, it becomes important to establish an egalitarian social, economic and political order in diverse society like India. It’s in this backdrop the article tries to explore the concept of social justice and Ambedkar view on it. How far Ambedkar’s reflection is visible in Indian Constitution and its relevance in the present times.

JOHN STUART MILL AND THE IRISH LAND QUESTION: AN ILLUSTRATION OF HIS VIEW ON SOCIAL INSTITUTIONS

2020 ◽  
Vol 42 (1) ◽  
pp. 43-60
Author(s):  
Laura Valladão de Mattos
Keyword(s):  
Social Justice ◽  
Social Order ◽  
Social Institutions ◽  
John Stuart Mill ◽  
Economic Problem ◽  
Economic Productivity ◽  
The People ◽  
The Social ◽  
Suitable Form ◽  
Land Question

John Stuart Mill’s involvement with the Land Question in Ireland is analyzed from the viewpoint of his theory of institutions. I argue that, for Mill, institutions should promote progress without endangering social order. When referring to economic institutions, “progress” meant, essentially, human improvement, a rise in economic productivity, and the increase of social justice. According to Mill, the cottier system did not fulfill any of these requisites and should be abandoned. Mill also rejected transposing to Ireland the “English model” of capitalist agriculture. This institution could eventually solve the economic problem but involved the unjust eviction of tenants and would not regenerate the Irish character. Given the particularities of Ireland, Mill endorsed peasant property as the most suitable form of land appropriation. It would, at the same time, improve the character of the people, enhance productivity, and increase the social justice of the system. It would also mitigate the conflicts that jeopardized social order.

Sign in / Sign up

Export Citation Format

Share Document