scholarly journals Dhemes Concept on Visual Branding of Laweyan Batik Surakarta

2020 ◽  
Author(s):  
Pranti Sayekti ◽  
Dharsono . ◽  
Guntur . ◽  
Ahmad Adib
Keyword(s):  
Social Perception ◽  
Social Order ◽  
Political Change ◽  
Visual Patterns ◽  
The People ◽  
The Social ◽  
Visual Structure ◽  
Visual Order ◽  
People’S Perceptions

Batik etiquette, commonly known as batik stamp, is part of a promotion that serves as a differentiator from similar products. The existence of Surakarta batik etiquette was born as an effort to gain legitimacy in the community, emerging in the 1930s it was motivated by the dynamics of social and political change. The emergence of batik etiquette with a tendency to prioritise visual patterns in Surakarta is apparent in the visual structure of most Surakarta batik etiquettes. In this study it is suspected that the characteristic character of batik etiquette is related to the views and nature of thought of the people at that time. In this case the concept of dhemes is also thought to be reflected in visual patterns and arrangements in the batik etiquette of Kampung Kauman and Laweyan Surakarta. The existence of batik etiquette which was motivated by socio-political changes had an impact on changing people’s perceptions about products which in turn impacted perceptions about visual order. Etiquette status is not merely a marker of a product, but also plays a role in changing the perception of the product. Etiquette is interpreted as a form of actualization of batik producers in their respective regions. Batik etiquette as an art product is not only a personal expression, but also as a representation of the social order. At a further level art products become media to mark changes in social perception. Keywords: dhemes, batik etiquette, laweyan

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

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 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 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.

scholarly journals Economic Liberalization in India: Economic Contributes and Social Consequences

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Mohanraj R
Keyword(s):  
Social Order ◽  
Social Consequences ◽  
Managing Change ◽  
Effective Change ◽  
The People ◽  
Rural And Urban ◽  
Monetary Economy ◽  
The Social ◽  
The Family ◽  
The Individual

The experience of economic liberalisation began to be felt by every co­mmon person in India during the mid 90s.The effects, however, were not uniform. It had a number of resultant outcomes depending upon the variables in the respective situations. The effects, for example, on rural and urban lives, were different. The receiver-benefits by the 'haves' and 'have-nots' were not the same. The economic liberalisation had two broad economic contributes to the people in India: emergence of monetary economy over and above other forms of economies, and increase in the options and opportunities for livelihood. The social con­sequences of economic liberalisation could be seen in the three main constituents of the social system: the individual, the family and the community. And the consequences are not all very encouraging.The paper argues that identifying change is the first step towards managing change and acknowledging change is a precondition for effective change management. Identifying and acknowledging the social consequences of economic liberalisation is most likely to help in the continuation of interventions that are needed for the constructive strengthening of the social order of society

scholarly journals MAQASHID AL-SYARIAH SEBAGAI KONSEP DASAR DALAM TEORI PEMBENTUKAN HUKUM ISLAM DI INDONESIA

2018 ◽  
Vol 2 (2) ◽  
pp. 269
Author(s):  
Alvan Fathony
Keyword(s):  
Social Order ◽  
The Other ◽  
Critical Reasoning ◽  
Legal Decisions ◽  
Space And Time ◽  
Other Hand ◽  
The People ◽  
The Social ◽  
The World ◽  
Divine Law

The majority of fuqoha 'has defined fiqh as a result of understanding, tashawwur and critical reasoning (al-idrak) of a mujtahid. But on the other hand, fiqh as a result of ijtihad teryata is often described as divine law (sharia). As Ijma '(consensus), there are many differences in defining it, but until now there are still many fuqoha' who regard ijma 'as qath'i propositions which are level with texts and are sariari-made propositions' and even claim that those who oppose ijma 'including infidels. Humans often traditionalize actions that are considered good and are their daily needs, so that Islam also still recognizes and contributes to maintaining the tradition (‘Urf) into a method of observation, not only maintaining it but because it pays more attention to the benefit of the people. Because Islam comes in the context of regulating the social order that is oriented towards achieving benefit and avoiding loss (madlarat), moreover the texts of the Shari'a itself do not provide a detailed solution to the diversity of problems of each community. Traditionally the implications of Urf are very limited to only space and time, while legal decisions continue to apply even in different situations and conditions. So the view of jurisprudence towards the world (jurist's worldview) is intended as the development of the Urf concept in order to achieve the universality of maqashid al-sharia.

scholarly journals Book Review: "The Puzzle of Prison Order: Why Life Behind Bars Varies Around the World"

2020 ◽  
Vol 23 (3-4) ◽  
pp. 613-617
Author(s):  
Christopher Calton
Keyword(s):  
Social Order ◽  
Market Exchange ◽  
Global Approach ◽  
Informal Governance ◽  
The People ◽  
The Social ◽  
The World ◽  
Governance Institutions ◽  
Prison Studies

In this insightful book, David Skarbek builds on his earlier work which shows that official governance institutions are inadequate, prisoners will form their own institutions to secure property rights, facilitate market exchange, adjudicate disputes, and mitigate violence. Skarbek’s work rests at the intersection of two interesting subjects of inquiry. Most obviously, he is contributing to the rapidly growing body of literature on carceral systems. Although The Puzzle of Prison Order is not a work of history, Skarbek answers historian Mary Gibson’s (2011) call for a more global approach to prison studies. Like Peter Leeson’s The Invisible Hook (2009), which looks at the social order of pirates, Skarbek studies the people who seem least likely to establish functional systems of governance—criminals—to show how informal governance institutions form and operate.

Existence of Customary Law: Badamai Customary Law

2021 ◽  
Vol 1 (3) ◽  
pp. 94-99
Author(s):  
Ahmad Syaufi ◽  
Aurora Fatimatuz Zahra ◽  
Mursidah
Keyword(s):  
Dispute Resolution ◽  
Social Order ◽  
Customary Law ◽  
The People ◽  
The Social ◽  
Traffic Violations ◽  
Customary Practices

Adat badamai is one form of dispute resolution commonly carried out by the Banjar people. Adat Badamai is also meant as a result of the process of deliberation in the discussion together with the intention of achieving a decision as a solution to a problem. Adat Badamai is done in order to avoid disputes that can endanger the social order. This study aims to determine the existence of Badamai Customary Law in Banjar Community, Kalimantan. The study was conducted by using socio-legal approach in analyzing the role of modern regulation with the customary practices. results showed that the existence of customary law in South Kalimantan in the Banjar tribe community is a reality that can be found in the people of Banjar people in South Kalimantan, known as the Badamai custom. Adat Badamai is done in order to avoid disputes that can endanger the social order. The Badamai decision produced through the mechanism of deliberation is an alternative effort in finding a way out to solve problems that occur in society. In the Banjar community if there is a dispute between residents or acts of persecution or violation of norms (adat) or fights or traffic violations, then the community tends to resolve in a customary-based manner.

scholarly journals Czy Jezus był zboczeńcem? Nienormalni, którzy są prawodawcami świata, w koncepcji Floriana Znanieckiego

Adeptus ◽  
2013 ◽  
pp. 42-55
Author(s):  
Anna Jawor
Keyword(s):  
Social Order ◽  
Ordinary People ◽  
Social Rules ◽  
Cultural System ◽  
Current Conception ◽  
Normal People ◽  
The People ◽  
The Social ◽  
The World ◽  
Different Types

Was Jesus a deviant? The abnormals who are legislators of the world in Florian Znaniecki's conceptionThe aim of this article is to remind us the still current conception of ‘deviants’ by the classical sociologist – Florian Znaniecki. Znaniecki has distinguished three types of people: normal, ‘subnormal’ and ‘overnormal’. Normal people are just ordinary people who live according to social rules and norms. The ‘subnormals’ are, simply speaking, different types of offenders. And the ‘overnormals’ are the people who enrich their socio-cultural system. ‘Deviants’ are extreme and the most interesting type of ‘sub’ - and ‘overnormal’ people. They are the men of genius, such as Socrates, Jesus Christ, Descartes, Napoleon, Lenin and Piłsudski. They are often perceived as anarchists and in fact they transform the social order totally or at least the way of thinking about it. We can take a risk with the idea that the future always depends on ‘deviants’.

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