scholarly journals Democratic values in Balinese traditional society: Analysis of the making and the content of Desa Pakraman’s awig-awig

2017 ◽  
Vol 30 (4) ◽  
pp. 428
Author(s):  
IGP Bagus Suka Arjawa ◽  
IGA Mas Rwa Jayantiari
Keyword(s):  
Social Life ◽  
Qualitative Method ◽  
Democratic Theory ◽  
Customary Law ◽  
Traditional Society ◽  
Human Being ◽  
Democratic Values ◽  
Human Right ◽  
The People ◽  
Democratic Practices

This article describes the existence of democracy at a traditional level in Desa Pakraman in Bali. In Balinese society, Desa Pakraman is the root of social life, where people make interaction in culture and religion. Desa Pakraman is an organization underlies the life of Balinese society. Desa Pakraman has traditional instrument, called awig-awig. Awig-awig is an instrument of customary law in the society where the people have to obey the norms of the traditional law institution. Democratic practices and norms are apparent when people at Desa Pakraman build the awig-awig. Freedom of opinion can be found when people deliver their opinion we can find the equality of the human being. The research held in Desa Pakraman Penyalin, Tabanan, Bali, with qualitative method research. This research used democratic theory and participant theory. The research found that democracy has been practised at traditional society in Bali especially when people build the instrument of customary law. In Bali, this is called awig-awig. The awig-awig contains democratic instruments like equality before the law, human right and regular election to vote Desa Pakraman’s officials.

scholarly journals ELIT AGAMA DAN HARMONISASI SOSIAL DI PALANGKA RAYA

2018 ◽  
Vol 16 (2) ◽  
pp. 277
Author(s):  
Abubakar HM ◽  
Mualimin Mualimin ◽  
Nurliana Nurliana
Keyword(s):  
Cultural Values ◽  
Social Life ◽  
Qualitative Method ◽  
Field Research ◽  
Religious Communities ◽  
Personal Choice ◽  
Human Right ◽  
Collaborative Relationships ◽  
The Social ◽  
Patterns Of Interaction

Abstract: This paper aims to analyze the social interaction among the religious elites in Palangka Raya. The focus of this writing was the patterns of interaction among the religious elites, the encouraging factors of interaction, and the implications of interaction among the religious communities towards the social life among the religious communities in Palangka Raya. This research is a field research using a qualitative method. The data was collected through observation and interview. It was concluded that the interaction among the religious elites in Palangka Raya was supported by the integrative strengths which enable the harmonious relationship among the religious elites. These integrative strengths were the cultural values which have rooted and have been inherited to the next generations, especially to Dayak society. The religious difference in Dayak culture is not seen as the opposing form, but as a human right and a personal choice of each person. On this level the patterns of interaction which will be formed is integrative solidarity. The harmonious relationship among the religious elites then has implications towards the social life among the religious communities. These implicationswere the realization of the harmonious and collaborative relationships among the religious communities in Palangka Raya.  Paper ini bertujuan untuk menganalisis interaksi sosial antara elit agama di Palangka Raya. Fokus kajian dalam tulisan ini terkait dengan pola interaksi elit agama, faktor pendorong interaksi, dan implikasi interaksi antara elit agama terhadap kehidupan sosial antar umat beragama di Kota Palangka Raya.Penelitian ini merupakan penelitian lapangan dengan menggunakan metode kualitatif.Untuk memperoleh data dilakukan dengan observasi dan wawancara.Hasil temuan dapat disimpulkan bahwa interaksi antarelit agama di Kota Palangka Raya ditopang oleh kekuatan integratif yang memungkinkan terjadinya hubungan harmonis antara elit agama.Kekuatan integratif tersebut adalah nilai-nilai budaya yang telah mengakar dan diwariskan secara turun-temurun khususnya pada masyarakat Dayak. Perbedaan agama dalam budaya Dayak tidak dipandang sebagai bentuk pertentangan, tetapi sebagai hak asasi dan pilihan pribadi setiap orang. Pada tataran ini pola interaksi yang akan terbentuk adalah bersifat solidaritas integratif. Hubungan yang harmonis antara elit agama kemudian berimplikasi pada kehidupan sosial antarumat beragama di Palangka Raya. Implikasi tersebut terutawa terwujudnya hubungan yang harmonis dan kolaboratif antarumat beragama di Palangka Raya.

scholarly journals Using Crime Control Mechanisms in Yoruba Traditional Society as a Template for Redressing Security Challenges in Nigeria

2021 ◽  
Author(s):  
Peter Ó̩̩̩̩̩ ke Olúse ̩̩̩̩̩́ ̩̩̩̩̩́ ̩̩̩̩̩́ ̩̩̩̩̩́ ̩̩̩̩̩́ gun
Keyword(s):  
Social Development ◽  
Qualitative Method ◽  
Crime Control ◽  
Traditional Society ◽  
Control Mechanisms ◽  
The People ◽  
Security Challenges ◽  
The World ◽  
Modern Methods ◽  
Developed Nations

Crime and its attendant fatalities has become a burning issue in Nigeria in recent times. It is a phenomenon that is bedeviling the nation and steps taken by government to prevent it seem inadequate as it continues to spread like a dry season fire. Existing studies on crime and its control have focused mainly on the use of modern methods which are at variance with the cultures of the various societies, while little attention is also paid to the crime control mechanisms of the traditional Yoruba society. The inability of government to tackle the menace of crime has led to palpable fears among the people as security of lives and property is perpetually threatened. This has impacted negatively on the country that is striving to be among the developed nations in the world. A qualitative method of research was adopted for this brief study. The paper argues that crime that has become the order of the day in Nigeria, came as a result of inter alia unemployment, poverty, selfishness and greed. This paper proffers a solution by proposing the use of traditional Yoruba crime control mechanisms with the modern one, side by side, to fight crime in Nigeria in order to foster the rapid economic and social development that everybody is longing for.

scholarly journals Relationship of Interfaith in Tunisia (Critical Study of Ibn ‘Ashur Tafsir W.1973)

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Amiur Nuruddin ◽  
Ahmad Qarib ◽  
Azwani L ◽  
Muhammad Faisal Hamdani
Keyword(s):  
Social Life ◽  
Qualitative Method ◽  
Religion And Politics ◽  
Critical Study ◽  
Interfaith Relations ◽  
Muslim Countries ◽  
The People ◽  
Political Relations ◽  
Relationship Of ◽  
The Relationship

Relations between Muslims and non-Muslims will often experience disruption / friction if not addressed wisely, especially in terms of social politics, the order of social life. In Islam, Religion and Politics two things are difficult to separate. This often becomes a polemic to produce many interpretations and frictions in various regions and majority Muslim countries. Interpretation of the Qur'anic verses relating to religious and political relations also has a variety of colors and patterns which in the end can also produce identity theory in the practice of life. This paper aims to look at the opinion of Ibn Atsur in terms of the relationship / relationship between Islam and non-Islam, in what way and practice how Muslims and non-Muslims can work together and coexist and in terms of what and how they should be separated. Writing that uses this character qualitative method tries to look at the data based on Ibn Atsur's interpretation in his book "al-Tahr r wa al-Tanwir" and is combined with his political attitude described in his books and scientific books which tell him about him in facing the political situation in Tunisia. In interpreting the verses relating to interfaith relations, Ibn Atsur looks more broadly giving freedom to non-Muslims. For example in interpreting Qs. Al-Mumtahanah verse 8-9 he said the reason for the prohibition of doing good to non-Muslims was hostility and in conditions of war "Religion" not other than that. Reasons other than religion cannot be justified in not doing good to non-Muslims and may do good to non-Muslims in all forms of goodness that are related to muamalah and relations between people. Even in terms of this flexibility politics also caused Ibn Atsur to face mass slander by being considered a supporter of the invaders for supporting dual citizenship in Tunisia and not at all suspicious of the French-Catholic colonialism when he appointed him Shaykh al-Isla Christian development in Tunisa. In other cases, Ibn ‘Ashur also displays a different attitude with other interpreters. In an interpretation of QS. Al-Maidah: [54], he said that it was not permissible to appoint Christian and Jewish leaders because of their religious differences. He added that making Jews and Christians as leaders could cause someone to get out of Islam (apostasy). Even in his political stance, Ibn Atsur once said that non-Muslims should not be made members of Shura or Majilis (Parliament, a type of DPR-MPR) on the grounds that they would never think of the religious interests of Muslims. Thus Ibn Atsur has an ambiguous attitude and changes in interpretation and progressive attitude by some scientists call him seeing the situation and the condition of the people he faces (dialectic).

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

scholarly journals A Study of Teachers Views about the Students of Non-Formal Institutes

2021 ◽  
Vol 2 (2) ◽  
pp. 63-67
Author(s):  
Saima Riaz ◽  
Mudassar Yasin
Keyword(s):  
Social Sciences ◽  
Education System ◽  
Social Life ◽  
Formal Education ◽  
Educational Institutions ◽  
Human Right ◽  
The People ◽  
Educational Institute ◽  
The Social ◽  
And Behavior

Education plays a very crucial role in the development of child’s abilities, attitude, and behavior. It develops a positive change in the social life of the children. Therefore, many developed and developing nations highly encourage the spread of education through non-formal means. The non-formal education system is usually planned to provide effective knowledge and skills among the people. The present study was conducted with an aim to evaluate the views of non-formal institutions teachers about the students. This study was carried out in district Toba Tek Singh of Punjab province. The present study was descriptive in nature, and a survey was conducted to evaluate the non-formal education systems. All the non-formal educational institutions were the population of the study. The sample size of 50 teachers working in the non-formal educational institute of district Toba Tek Singh was chosen. The researcher for data collection developed a self-designed questionnaire. The collected data were analyzed through Statistical Package for Social Sciences (SPSS). The results of this study showed significant differences received from the respondents of non-formal education schools. The obtained results showed that respondents are getting good benefits from the non-formal education system. It is concluded from this study that education is very important for the development of any nation, and it is considered a fundamental human right.

scholarly journals TRADISI DAMA NYILI-NYILI DALAM MASYARAKAT TIDORE KEPULAUAN

2019 ◽  
Vol 6 (2) ◽  
pp. 39
Author(s):  
Farida Yusuf ◽  
Sidik Dero Siokona ◽  
Jamin Safi
Keyword(s):  
Social Life ◽  
Qualitative Method ◽  
Religious Values ◽  
The People ◽  
Ritual Process ◽  
The City

Penelitian ini bertujuan untuk mengetahui persepsi masayarakat Tidore Kepulauan, proses serta nilai-nilai dalam tradisi Dama Nyili-nyili pada masyarakat Tidore Kepulaun. Metode yang digunakan adalah metode kualitatif. Hasil penilitian menunjukan bahwa masyarakat Tidore Kepulauan masih berpegang teguh pada adat dan tradisi leluhurnya karena memiliki makna dalam tata kehidupan masyarakat seperti tradisi dama nyili-nyili. Tradisi dama nyili-nyili adalah tradisi berkeliling masyarakat Tidore dengan membawa dama (obor) dan paji (bendera) dengan mengunjungi wilayah-wilayah atau daerah-daerah kesultanan Tidore. Proses ritual dama nyili-nyili diawali dengan sogoroho gunyihi (membersihkan tempat) yang digunakan sebagai tempat berlangsungnya ritual, kemudian dilanjutkan dengan ratib taji besi (dabus). Ratib taji besi merupakan bagian dari dzikrullah atau mendoakan keselamatan dan kesejahteraan sultan, boki, (permaisuri), bobato, dan rakyat di Kesultanan Tidore. Setelah prosesi tersebut dilanjutkan dengan upacara kota paji (pelepasan bendera) dan dama. Upacara pelepasan dama dan paji diarak secara bergantian dari soa ke soa menuju kadato kie atau keraton kesultanan Tidore yang berkedudukan di Soasio. Nilai-nilai dalam tradisi dama nyili antara lain nilai-nilai religius dan persatuan. Nilai religius bermakna bahwa selalu mendekatkan diri kepada Allah SWT dan memohon kepada-NYA agar dijauhkan dari musibah. Sedangkan Nilai Persatuan bermakna bahwa keberagaman merupakan kodrat yang patut disyukuri. Dalam kehidupan bermasyarakat, perbedaan baik itu suku, agama, ras atau golongan menjadi kekuatan dalam menjaga persatuan dan kesatuan bangsa.This study aims to determine the perceptions of the Tidore Islands community, the processes and values in the Dama Nyili-Nyili tradition in the Tidore Kepulaun community. The method used is a qualitative method. The results of the study indicate that the Tidore Islands community still adheres to the customs and traditions of their ancestors because they have meaning in the life order of the community such as the dama nyili-nyili tradition. The Dama Nyili-Nyili tradition is a tradition of traveling around the Tidore community by bringing dama (torches) and paji (flags) by visiting the regions or areas of the Sultanate of Tidore. The dama nyili-nyili ritual process begins with sogoroho gunyihi (cleaning the place) which is used as a place for the ritual, then followed by an iron spur ratib (dabus). Iron spurs Ratib is part of the Dhikrullah or pray for the safety and welfare of the sultan, boki, (empress), bobato, and the people in the Sultanate of Tidore. After the procession continued with the city ceremonies of paji (release of the flag) and dama. The release ceremony of dama and paji was paraded alternately from soa to soa to Kadato Kie or the Sultanate of Tidore sultanate based in Soasio. Values in the Dama Nyili tradition include religious values and unity. Religious value means that always draw closer to Allah and ask Him to be kept away from disaster. While the Value of Unity means that diversity is a nature that is thankful for. In social life, differences in terms of ethnicity, religion, race or class become a force in maintaining the unity and integrity of the nation.

scholarly journals FAKTOR-FAKTOR YANG MENDASARI MASYARAKAT SEKITAR TAMAN NASIONAL MERU BETIRI MENGAMBIL RAFFLESIA Zollingeriana Kds.

2018 ◽  
Vol 11 (2) ◽  
pp. 55
Author(s):  
Nurlela Fatmawati ◽  
Mustapit Mustapit ◽  
Sofia Sofia
Keyword(s):  
Traditional Medicine ◽  
Social Life ◽  
National Park ◽  
Qualitative Method ◽  
Social Aspect ◽  
The People ◽  
The Social ◽  
Economic Necessity ◽  
Park Area ◽  
Main Factor

Rafflesia zollingeriana Kds. is the only endemic Rafflesia species in Meru Betiri National Park. The threatened status is on endangered. But, the people who resident in around of forest belief this plant have a savour in health as traditional medicine and threatened by theft. The purpose of the research is to knows a). Perceptions of the community around Meru Betiri National Park to Rafflesia zollingeriana Kds. b). Affecting factor the community take Rafflesia zollingeriana Kds. in Meru Betiri National Park area. and c). Actors involved in the activities of the Rafflesia zollingeriana Kds. This research did at Bandealit and Wonosari resort by qualitative method. The results showed that the perception of society is divided into two: economic and social aspects. On the economic aspect, people consider that this plant has a high selling value and can help increase revenue. Based on the social aspect, the daily life of the community around the area is so close from the forest. The main factor that affecting the people around Meru Betiri National Park takes Rafflesia zollingeriana kds. is a factor of economic necessity and social life. Supporting factors is couses the low knowledge of conservation efforts, Low educational, and cultural factors of society who still use traditional medicine as an alternative treatment. The actors involved in taking Rafflesia zollingeriana kds. are buyers, community takers, processors, and sellers.

Democracy

2011 ◽  
Author(s):  
Mark E. Warren
Keyword(s):  
Collective Action ◽  
Social Life ◽  
Democratic Theory ◽  
Theory And Practice ◽  
The People ◽  
Collective Decisions ◽  
History Of ◽  
Historical Origins

When compared to various forms of autocracy, monarchy, theocracy, oligarchy, and dictatorship, democracies are better at solving, routinizing, and institutionalizing basic problems of common social life and collective action. This article explores the historical origins of ideas that articulate and justify contemporary democratic theory and practice. First, it surveys the conceptual questions embedded in the concept of democracy inherited from the Greek, demokratia—literally, the power (kratos) of the people (demos), though commonly translated as rule of the people. Embedded in this concept of democracy we find at least four basic classes of questions: Who are “the people”? At what level of organization is “self-government” directed? How is the rule of the people translated into collective decisions and actions? Why is democracy good? The answers to these questions form, as it were, the history of democratic theory from the perspective of what historical democratic ideas and practices might contribute to the present and future of democracy.

Robert Dahl, A Preface to Democratic Theory

2016 ◽  
Author(s):  
Eric MacGilvray
Keyword(s):  
Decision Making ◽  
Social Life ◽  
Democratic Theory ◽  
Elected Officials ◽  
The People ◽  
Political Outcomes ◽  
Popular Control

Democracy can be understood as a mechanism for making decisions and as an ideal of social life. The defense of “polyarchy” that Robert Dahl provides in A Preface to Democratic Theory takes a negative position on both dimensions. It is not concerned with enabling “the people” to decide political outcomes, but rather with ensuring that no one has unchecked decision-making power. Nor is it concerned with developing people’s capacities to the fullest, but rather with harnessing their competitive energies so that no one can impose their will unilaterally on the whole. Ironically, the moral underpinnings of this approach lie in the Madisonian system that Dahl rejects. Like Madison, Dahl focuses on the republican aim of preventing the arbitrary exercise of power rather than the democratic aim of securing popular control over elected officials. Unlike Madison, Dahl argues that the success of this project depends on social rather than constitutional factors.

scholarly journals An Analysis on Mixed English-Indonesian Demonstration Banners on Instagram

2021 ◽  
Vol 1 (1) ◽  
pp. 12-28
Author(s):  
Min Adlina ◽  
Eddy Setia ◽  
T. Thyrhaya Zein
Keyword(s):  
Reference Material ◽  
House Of Representatives ◽  
Social Life ◽  
Qualitative Method ◽  
Criminal Code ◽  
Government Policies ◽  
Political Upheaval ◽  
The People ◽  
The Government ◽  
Harsh Criticism

Indonesia is currently experiencing a significant heated political upheaval as many students from various universities took to the streets to express their dissatisfaction with the House of Representatives (DPR). This research was more focused on identifying the type of sarcasm in the demonstration banner against the criminal code bill that were occurred in 2019 as the movement of the sea of Indonesian students in voicing opinions and forms of harsh criticism to the government policies that are considered detrimental to the people. The research used qualitative method. The data used in this research were 48 demonstration banners against the Criminal Code Bill on the Instagram account. The results showed that propositional sarcasm was obtained as much 10 data (21%), lexical sarcasm was 11 data (23%), illocutionary sarcasm was 26 data (54%) with sentimental contradiction (18 data), manner violation (1 data), lexical contradiction (3 data), and hyperbolic combination (3 data), while ‘like’ prefixed sarcasm was 1 data (2%) from 48 sarcasm in the demonstration banner against the criminal code bill. This research could also be a reference material for the researchers who want to research the topics that were relevant to this research. For the readers, it was expected to understand and take lessons from the result of research for application in social life.

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