scholarly journals Ethics and Human Dignity as Communication of Javanese Family that Interfaith Religious Life

2021 ◽  
Vol 58 (1) ◽  
pp. 5417-5429
Author(s):  
Mukti Al, Wuri Arenggoasih
Keyword(s):  
Human Dignity ◽  
Social Life ◽  
Human Life ◽  
Religious Life ◽  
Ethical Values ◽  
Interfaith Marriage ◽  
Family Behavior ◽  
Behavior System ◽  
Interfaith Marriages ◽  
The Relationship

Character values ​​are important for the Indonesian people, especially in Java. Therefore, parents have a role and responsibility in realizing ethical values ​​to their children. For example, the children's habit of greeting guests when they come to visit is part of the assessment of Javanese manners. However, not all parents have the same background so it is easy to realize the value of children's character. One of the differences in the backgrounds of parents is differences in religion. Although Indonesia is one of the countries that does not legalize interfaith marriage, in fact, there are many interfaith marriages. Therefore, the aim of this research is to reveal the phenomenon of Ethics and Human Dignity as Communication of Javanese Family in Difference Religious Life. This research describes the behavior of individuals of different religions which are manifested in their daily social life by referring to Javanese politeness rules or manners. Social manners and politeness in Java determine the shape of the relationship between humans, determining which movements and language are used to express respect. In Javanese mindset and religion regarding human life and life in this realm are not cognitive-experiential in nature. The Javanese mindset does not make an essential definition about “what is life” but is more preoccupied with the problem about "how man reaches jumeneng as ‘tetungguling laku’. The Javanese family behavior system has a cosmic philosophical meaning, the balance between microcosmos and macrocosmos, namely the interrelation of individual and social life between oneself and others.

scholarly journals The Form of Alawiyyin Relations in Social Life Based on Noble Values and Hereditary Line

2020 ◽  
pp. 304-318
Author(s):  
Ikhtiar Hatta
Keyword(s):  
Social Relations ◽  
Social Life ◽  
Daily Life ◽  
Religious Life ◽  
Teaching Mode ◽  
Historical Approach ◽  
Operational Life ◽  
Islamic Faith ◽  
The Relationship

This study suggests the application of the syiar method as part of the relationship between the Alawiyyin to build their unity in living their social life with other communities. This study applies a historical approach that looks at how the Alawiyyin started with the construction of a social arena through an operational life order with Islamic faith and the noble values of the Alawiyyin, how the Alawiyyin lives and maintain the existing order in social relations. The results shows that through the institutions, norms, and symbolic apparatus covering the life of the Alawiyyin. Functionally, it could support their existence as a foreign Alawiyyin community in Maluku. Furthermore, this study reveals that the Alawiyyin builds their social arena by relating religious life and daily life practices. Through the teaching mode of the life of his ancestors, the prophet Muhammad, can form belief and devotion to Allah. In addition, it contributes positively to maintaining the lineage (genealogy) of the Alawiyyin in the middle of the arena of social life that continuously mix through the process of amalgamation. Apparatus that supports stability, commitment to love/loyalty of those around them is maintained through practice, grave pilgrimage, reading ratib, dhikr, proselytization, becoming a muhibbin, tasawuf, tawassul, barsanji, and kafaah marriage.

scholarly journals SPIRITUAL CIRCLE IN MURSHID AND PURE RELATION SURGERY

2018 ◽  
Vol 3 (1) ◽  
pp. 59-97
Author(s):  
Ahmad Syatori
Keyword(s):  
Social Life ◽  
Role Models ◽  
Role Model ◽  
Human Life ◽  
Strong Relationship ◽  
Soap Opera ◽  
Spiritual Life ◽  
Social Attraction ◽  
Past Life ◽  
The Relationship

In this journal contains a description of the explanation of the relationship (relationship) between someone who plays himself as a teacher spiritual guide (Murshid) with other people who act as followers (Disciples). The second role is certainly not a role in the theater or soap opera shows that we watch on television, but it is a concrete manifestation on the real stage of life. In the tradition sosial urf social-attraction there are life phenomena that are very unique and interesting to study and examine in depth. Because in this phenomenon there is a mirror of human life, which between one another has a very strong relationship and attachment between them. This relationship can be intensively interwoven both physically and mentally which is implemented directly in religious spiritual life and social life. From each of them there were those who became role models who were very adhered to and respected, namely a murshid teacher. While others become followers who are very obedient and loyal, namely a student. The closeness of the relationship between murshid and students is part of an inseparable relationship. Both are bound and related to each other. Each of them takes care and maintains each other. This kind of life portrait is a picture of past life in the time of the Prophet and his companions. Where the Prophet's figure was his capacity as a figure who became uswah (role model) for his companions whose capacity was a loyal follower of the Prophet. This paper aims to reveal the pact around the scope of life in the circle of social-spiritual life played by God's chosen servants.

scholarly journals THE PROBLEM OF THE EDUCATIONAL ENVIRONMENT DIGITALIZATION IN TERMS OF INFORMATION SOCIETY CONCEPT

2021 ◽  
Vol 10 (34) ◽  
Author(s):  
M.A KHASIEVA ◽  
Keyword(s):  
Information Society ◽  
Social Life ◽  
Human Life ◽  
Educational Communication ◽  
Third Wave ◽  
Cultural Changes ◽  
General Process ◽  
New Type ◽  
The Relationship ◽  
Education Process

Objective of this article is to determine the relationship between the digitalization of education and general process of forming the information society, connected with the technicalization of human life space. The globalization, informatization and virtualization of modern social life are the result of fundamental economic, political and cultural changes. The relationship between man and technics is being actively transformed during of the 19th - 20th centuries. These changes become especially significant in the 21st century. Applied methods include descriptive characteristics of the most significant works, related to the considered problem, as well as hermeneutic and comparative approaches in the analysis of literature. Results of the article reveal that the appearance of cyberspace, reflecting all spheres of social life, brings the formation of the new type of “third wave” man: constantly immersed to informational space person, who is able to perceive the streams of compressed and “clipped” information. The digitalization of education process is the natural consequence of the networked society's development. Conclusion the article concerns the digitalization of education changes the focus of the socialization: access to information and educational communication are not limited to the space of the school, high involvement in the learning process is achieved due to the independent interest and initiative of the student. At the same time, digitalization is accompanied by globalization, standardization and unification of education. The indicated problem is considered by cultural and social philosophical positions.

scholarly journals Games and rituals are the most important means of social interaction in human society

Keruen ◽  
2021 ◽  
Vol 72 (3) ◽  
Author(s):  
Kenzhekhan Matyzhanov ◽  
Keyword(s):  
Social Interaction ◽  
Social Life ◽  
Human Life ◽  
Modern Society ◽  
Moral Foundations ◽  
Human Society ◽  
Family Rituals ◽  
The Republic ◽  
Play Elements ◽  
The Relationship

The article comprehensively investigates the phenomenon of play and its relationship with cultural and social categories such as ritual, ritual, customs, and traditions based on folklore and ethnographic materials of the Kazakh and Turkic peoples. Game culture as the most active means of cultural and social interaction in society, deeply rooted in all spheres of human life, is an integral element of the development of modern society. Folk customs and traditions are reflected in religion, arts, crafts, politics, science, military sports games, education, upbringing, economics, and entrepreneurship. The game, reflected in public life, affects socio-cultural activity, diversity in diversity, the transformation of concepts, and the future development of society. The article defines the ontological meaning and archetypal basis of the interaction of games and socio-cultural processes of our time, identifies the general attributes and originality of games. The manifestation of ancient beliefs in the games of a shaman is illustrated, their role in a specific ritual is revealed, the integration of play elements in the ritual complex, the versatility of the shaman's personality, the relationship between play elements and rituals are traced. The origins of the gaming culture go back to ancient beliefs, magic, cults, family rituals. For example, the youth games "Shivering Baba Baba", "White Storm" and "Hand Trap" recreate the opposition of winter and summer, old and new, young, the relationship between a girl and a boy. Mostly "summer", "new" and "young", "guy" win and win. These game elements, which were once an integral part of the ritual complex, were later combined and separated into a separate game. Each subsequent time they deviate from the original ritual. This tendency can be traced in many national games, the origin of which dates to the period of ritual folklore. The game "Kokpar", extremely popular among the Turkic peoples, is a national equestrian game. The name of the game comes from the "blue wolf" totem. The author of the article conclusively states that during a long hunt, a young man kidnapped a killed (wounded) wolf, the other participants in the game tried to catch him. As a result of the study, it is important to conclude that ritual and play are multifunctional, multilingual, differ not only in their symbolism, but also in how beliefs, religious motives and everyday life are reflected in them. Their ontological, epistemological, and axiological significance and ambivalence are great. The game has always been and remains a universal way of interacting with reality. Traditional ceremonies, games and holidays reflect the cultural component of the people, reveal the nature of the world. The game promotes cultural and moral priorities in the social environment, stereotypes related to age, gender, profession. Today, the game goes beyond the strictly limited framework of traditional ethnocultural phenomena, reflecting the socio-cultural situation, the system of relations and values, changes in human consciousness in the postmodern era. The game is cosmopolitan, sometimes artificial. The game culture, thus, is undergoing radical changes and is experiencing a crisis, which actualizes the need to increase moral values, moral foundations, preservation of the historical roots, and socio-communicative potential of the game culture. This, in turn, contributes to the stability and vitality of human and social life. The article was prepared within the framework of the grant project of the Science Committee of the Ministry of Education and Science of the Republic of Kazakhstan AP08856460 "Great steppe games (game folklore): the role of national games in the revival of public consciousness as a special cultural phenomenon".

scholarly journals Orientation of sasi Cultural Values in Maluku

2021 ◽  
Vol 317 ◽  
pp. 01027
Author(s):  
Jenny Koce Matitaputty
Keyword(s):  
Qualitative Research ◽  
Cultural Values ◽  
Social Life ◽  
Human Life ◽  
Cultural Orientation ◽  
Cultural Value ◽  
External Disturbances ◽  
Man And Nature ◽  
The Relationship ◽  
Human Position

More than the cultural values contained in the management of natural resources in Maluku will always include the principles and traditions of sasi and adat because they are an intrinsic part of a culture which for centuries has proven to be adaptive and resistant to external disturbances. The purpose of this study was to determine the orientation of the cultural value of sasi in Maluku. The method used is qualitative research, where observation, interviews and documentation are used to collect data from informants. The results showed that talking about cultural values in sasi would be related to the concept of the nature of human life, the work of human life, human position and space and time, the nature of man and nature as well as the relationship between humans and humans and other people. Where the culture of sasi illustrates what humans must do, It is hoped that sasi culture will remain a part of the Saparua indigenous people so that people will continue to choose the values of sasi cultural orientation so that social life and ecological life will continue to be sustainable from the control of sasi cultural values.

The Redefinition of Religious Life

2019 ◽  
pp. 162-198
Author(s):  
Carlos Machado
Keyword(s):  
Social Life ◽  
Religious Life ◽  
Male And Female ◽  
Crucial Element ◽  
Religious Transformation ◽  
Religious Traditions ◽  
Beliefs And Values ◽  
Cultural Strategies ◽  
The Relationship ◽  
The City

This chapter examines how the religious transformation that redefined Rome’s identify and social life were incorporated into the socio-political and cultural strategies of the Roman aristocracy. It analyses the involvement of members of the city elite in religious life and institutions, as pagan priests, imperial officials, and private patrons. As the chapter shows, during this period male and female aristocrats played an assertive role in religious life, sponsoring cults, buildings, supporting Christian factions, and promoting their own beliefs and values. Rather than looking at the traditional divide between pagans and Christians, the chapter considers different religious traditions together, analysing them as a crucial element in the relationship between powerful Romans, their city, and their fellow citizens.

scholarly journals Roger Callois og det Hellige

1986 ◽  
Author(s):  
Erling Hommelgaard
Keyword(s):  
Human Life ◽  
Religious Life ◽  
Georges Bataille ◽  
Praying Mantis ◽  
Communal Life ◽  
Collège De Sociologie ◽  
The Relationship ◽  
The Sacrifice ◽  
Social Coercion

This article introduces the French sociologist etc. Roger Callois. The article’s main focus is on comparative religion, i.e. the early part of Callois’ authorship, based on his work with Collège de sociologie, which he formed in collaboration with Georges Bataille in the late thirties. Dedicated to the socalled “sociology of the sacred”, they developed the concepts of the sacred and the profane as a basis for explaining rituals in religious life. With a background in 19th century hypotheses on totemism and Durkheimian analyses of elementary forms of religious life, Callois and Bataille examine the constitution of communal life. They maintain that rituals must be taken into consideration, when the formation of societies is to be described. This means that the theories of the sacrificial are put forward. Callois also treats the structure of prohibition in primitive religion as a protection against the confusion of the sacred and the profane. But the prohibitions must also b e seen in relation to the transgression, stressing what Callois exposes in his “theory of feasts” that the feast must be seen as a kind of doubling up the sacrifice, and therefore essentially an excess. Elaborating the Maussian thesis that “it is obligatory to believe in the myths”, Callois speaks about the “affective necessities” of the myth. By this he means the ability of the myths to evoke affects and feelings, often inimical to society, but also to catch these affects and lead them to satisfaction, thus encapsulating the myth with social coercion. Callois demonstrates this in the famous analysis of the praying mantis. Furthermore, Callois addresses the relationship between myth and ritual, using the Bergsonian formula of the myth as a substitution for the animal instincts evoking real behaviour in the way that the representations of the myth virtually evoke similar behaviour in human life. Moreover the function of the ritual is to perform in reality what the myth stages virtually.

scholarly journals Paradigma Keilmuan Islam

2021 ◽  
Vol 4 (2) ◽  
pp. 160
Author(s):  
Maryamah Maryamah ◽  
Ahmad Syukri Ahmad Syukri ◽  
Badarussyamsi Badarussyamsi ◽  
Ahmad Fadhil Rizki Ahmad Fadhil Rizki
Keyword(s):  
Social Life ◽  
Human Life ◽  
Science And Religion ◽  
General Science ◽  
Scientific Paradigm ◽  
Cultural Aspects ◽  
Human Creativity ◽  
Scientific Facts ◽  
The Relationship ◽  
The Universe

The Islamic scientific paradigm discusses the Islamic perspective on science based on the source of the Qur'an which is believed to be true, recently there has been a dichotomy between religious science and general science, religious science talks about the relationship between humans and God and humans with humans in social life, and general science talks about a lot about the universe. Both are synergized with the discoveries of scientific facts through western scientists and Muslims so that they argue that science and religion are an inseparable unity, both are interconnected to provide explanations to humans about science. Art as a result of human creativity is an aesthetic beauty and gives value to a science or religion so that it becomes something of value for the sustainability of human life, both from the scientific, social, and cultural aspects of a world civilization.

scholarly journals Merajut Anugerah Dalam Penginjilan Holistik

2020 ◽  
Vol 7 (1) ◽  
pp. 33-49
Author(s):  
Aris Elisa Tembay ◽  
Eliman
Keyword(s):  
Social Environment ◽  
Jesus Christ ◽  
Social Life ◽  
Human Life ◽  
Human Existence ◽  
Good News ◽  
The Social ◽  
To Come ◽  
The Relationship ◽  
Environment Restoration

Kejatuhan manusia kedalam dosa telah membuat manusia kehilangan kemuliaan Allah. Manusia bukan saja harus menerima hukuman Allah secara rohani sebagai mahluk yang diciptakan dengan Kemuliaan Allah, namun secara fisik dan social mereka menerima ganjaran hukuman dari Allah. Kehidupan secara fisik berubah, dimana mereka kemudian menyadari bahwa dirinya dalam keadaan telanjang dan merasakan malu. Secara social mereka mengalami putusnya hubungan dengan Allah dan lingkungannya kemudian menjadi takut dan menyembunyikan diri dari hadapan Allah. Manusia kemudian menerima hukuman dari Allah yang berdampak secara rohani, dan juga jasmani. Mereka dibuang dari tempat kemuliaan kedalam dunia yang penuh dengan penderitaan sebagai akibat dari perbuatan dosa tersebut. Allah kemudian menunjukkan Kasih-Nya, dengan mencari manusia yang telah jatuh dalam dosa mengadakan pemulihan, akan tetapi tetap menegakkan keadilan dengan menjatuhkan hukuman-Nya dan mengadakan perjanjian akan Keselamatan bagi manusia berdosa. Rancangan keselamtan dari Allah inilah yang kemudian dilaksankan dengan Misio-Dei, dimana Allah mengutus Anak-Nya Yesus Kristus datang kedunia ini, para Nabi dan Rasul, kemudian Misio Eklesiae, dimana Allah menempatkan Gereja-Nya dan mengutus orang-orang percaya untuk memberitakan Injil Keselamatan. Injil Keselamatan itu adalah “Kabar Baik” dimana didalamnya ada berita tentang kelepasan manusia dari hukuman dosa. Dosa telah membuat manusia mengalami berbagai penderitaan, baik rohani, Jasmani juga hubungan berdampak pada lingkungan social. Pemulihan tidak hanya cukup pada tataran Rohani saja, karena dosa adalah permasalahan yang kompleksitas dan menyeluruh dalam kehidupan manusia didunia ini. Pelayanan “Holistik” adalah upaya untuk memulihkan keberadaan manusia seutuhnya, baik secara spiritual dimana manusia diperdamaikan dengan Allah tetapi juga secara mental dimana   manusia dibangkitkan kembali semangatnya untuk memperjuangkan kehidupannya didunia ini. Dengan demikian Injil bukan saja menyelesaikan perkara-perkara rohani saja, akan tetapi juga berdampak pada kehidupan social masyarakat, karena itulah tugas Gereja untuk melakukan tiga hal penting dalam dunia ini:   Marturia, Koinonia, dan Diakonia. Inilah merupakan bagian dari pelayanan yang bersifat “Holistik”                   Man's fall into sin has made man lose the glory of God. Humans must not only receive God's punishment spiritually as a creature created with the Glory of God, but physically and socially they receive punishment from God. Life physically changes, where they then realize that they are naked and feel ashamed. Socially, they experience a break with God and their environment and become afraid and hide themselves from God. Humans then receive punishment from God that impacts spiritually, and also physically. They are banished from the place of glory in a world full of suffering as a result of these sins. God then shows His love, by searching for people who have fallen into sin to make restoration, but still uphold justice by dropping His punishment and entering into a covenant of Salvation for sinful humans. This salvation design from God was then carried out by Misio-Dei, where God sent His Son Jesus Christ to come into this world, the Prophets and Apostles, then Misio Eklesiae, where God placed His Church and sent believers to preach the Gospel of Salvation. The Gospel of Salvation is the "Good News" in which there is news about human deliverance from the penalty of sin. Sin has caused people to experience various sufferings, both spiritual, physical and also the relationship has an impact on the social environment. Restoration is not only enough at the Spiritual level, because sin is a complex and comprehensive problem in human life in this world. "Holistic" service is an effort to restore the whole human existence, both spiritually where humans are reconciled with God but also mentally where humans are reawakened to fight for their lives in this world. Thus the Gospel not only resolves spiritual matters, but also has an impact on the social life of the community, because that is the Church's duty to do three important things in this world: Marturia, Koinonia, and Diakonia. This is part of the service that is "Holistic".

scholarly journals GOFOOD AND GOJEK APP: FORM OF TRAVERSAL WORLD DOMINATION

2021 ◽  
Vol 7 (1) ◽  
pp. 90-101
Author(s):  
Sri Kusuma Winahyu
Keyword(s):  
Data Analysis ◽  
Critical Discourse Analysis ◽  
Social Life ◽  
Human Life ◽  
Critical Discourse ◽  
Online Application ◽  
Generation Z ◽  
Multimodal Text ◽  
And Control ◽  
The Relationship

Social life always presents endless discourse of phenomenon. In the era of the birth of Generation Z, also born the fact that traversal world has started to become a “new footing” in human life. Beginning with traditional text forms, multimodal text, and hypermodal texts, hypertext is now so massively developing in society. Without realizing, It is able to build power over its users. This power is reflected in layers of links that are read through hypertext semiotic classifications. This study discusses the hypertextualized Gojek online applications with their content, Gofood. This application is part or example of the traversal genre. The hypertext semiotic which was initiated by Lemke based on hypertext semantic analogy by Halliday, carried out at the first discussion stage. Furthermore, data analysis was carried out using Fairclough's critical discourse analysis as a transdisciplinary analysis stage in the second discussion. The results of the study show that the form of dominance of the power of this online application that can be seen from the meaning of its semiotic classification, namely presentational, orientational, and organizational. Meanwhile, the relationship that appears from the application with social life clearly shows that the traversal world has dominated and control the lives of today's people.

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