scholarly journals DISKURSUS KALENDER HIJRIYAH GLOBAL PASCA KONGRES ISTAMBUL TURKI 2016

2017 ◽  
Vol 14 (2) ◽  
Author(s):  
Nihayatur Rohmah
Keyword(s):  
Social Organization ◽  
The Other ◽  
Economic Interests ◽  
The Past ◽  
Collective Activity ◽  
The Social ◽  
Important People ◽  
New Moon

;  In May 2016, Muslims from several countries held the International Hijri Calendar Unity Congress in Istanbul Turkey. At the end of the congress, the result of the voting concluded and published the single calendar system (singular calendar) based on the visibility of the new moon. Calendar is an expression of the collective activity of the rhythm and reflects the resilience and the strength of a civilization. So the existence of the calendar is accurate and consistent as an civilization imperative and is a prerequisite for a civilization to exist and thrive. The characteristic of the revival civilization is when the civilization was able to answer the challenges of the past. Civilization is a mechanism in the social organization, so there is no problem that can not be settled or compromised unless the issue by political or economic interests. There is no difference with the other calendar, the Islamic calendar is a reality that issued by a handful of elite (read: the ruling group of important people in the community). A public position in the affinity people are consumers of course-and practice-calendar produced by their elite. The feature of Hijrah calendar in a country is a clear reflection of the particulars of their elites. Hijrah calendar unity is nothing but a fruit of the unity of authority, and the authority here is Ulil Amri.

Benson and Miller in Perspective

1979 ◽  
Vol 3 (3-4) ◽  
pp. 242-244 ◽  
Author(s):  
Bruce Kuklick
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Applied Science ◽  
The Other ◽  
Social Knowledge ◽  
The Past ◽  
The Social ◽  
The World ◽  
The One ◽  
Stock Of Knowledge

Despite differences in coloration Miller and Benson are birds of a feather. Although he is no Pollyanna, Miller believes that there has been a modest and decent series of advances in the social sciences and that the most conscientious, diligent, and intelligent researchers will continue to add to this stock of knowledge. Benson is much more pessimistic about the achievements of yesterday and today but, in turn, offers us the hope of a far brighter tomorrow. Miller explains Benson’s hyperbolic views about the past and future by distinguishing between pure and applied science and by pointing out Benson’s naivete about politics: the itch to understand the world is different from the one to make it better; and, Miller says, because Benson sees that we have not made things better, he should not assume we do not know more about them; Benson ought to realize, Miller adds, that the way politicians translate basic social knowledge into social policy need not bring about rational or desirable results. On the other side, Benson sees more clearly than Miller that the development of science has always been intimately intertwined with the control of the environment and the amelioration of the human estate.

Sexual Ontology and Group Marriage

Philosophy ◽  
1983 ◽  
Vol 58 (224) ◽  
pp. 215-227 ◽  
Author(s):  
Stephen R. L. Clark
Keyword(s):  
Social Institutions ◽  
The State ◽  
Political Community ◽  
The Other ◽  
Unmarried Mother ◽  
The Past ◽  
The Social ◽  
The One

Philosophers of earlier ages have usually spent time in considering thenature of marital, and in general familial, duty. Paley devotes an entire book to those ‘relative duties which result from the constitution of the sexes’,1 a book notable on the one hand for its humanity and on the other for Paley‘s strange refusal to acknowledge that the evils for which he condemns any breach of pure monogamy are in large part the result of the fact that such breaches are generally condemned. In a society where an unmarried mother is ruined no decent male should put a woman in such danger: but why precisely should social feeling be so severe? Marriage, the monogamist would say, must be defended at all costs, for it is a centrally important institution of our society. Political community was, in the past, understood as emerging from or imposed upon families, or similar associations. The struggle to establish the state was a struggle against families, clans and clubs; the state, once established, rested upon the social institutions to which it gave legal backing.

If One Does Not Have the Spirit of Christ, One Does Not Belong to Him

2020 ◽  
pp. 134-166
Author(s):  
Giovanni B. Bazzana
Keyword(s):  
Religious Experience ◽  
Moral Agency ◽  
Spirit Possession ◽  
Ways Of Knowing ◽  
The Other ◽  
Social Structures ◽  
Western Modernity ◽  
The Past ◽  
The Social ◽  
Productive Role

This chapter attends to the social and ethical functions of the religious experience of possession in the Pauline groups. Recent ethnographic literature has illustrated how spirit possession can have a truly “productive” role in shaping social structures, ways of knowing, moral agency, and even the formation of individual subjectivities. This chapter shows that these same traits are recognizable in the Pauline Christ groups. Specific attention are given to the forms in which possession enables a poiesis of the past. The sense of temporality underlying such an experience is remarkably different from the archival and academic study of history typical of western modernity. Through his very embodiment of the πνεῦμα‎ of Christ, Paul (and arguably the other members of his groups) could make the person of Christ present in a way that affectively and effectively informed not only their remembrance of and interaction with the past but also their moral agency and even their subjectification as Christ believers.

scholarly journals Staging the Social Drama of Work: Ethnography of a Theater Company as a Means of Analyzing Theater Activity

2022 ◽  
Vol 3 (3) ◽  
pp. 78-99
Author(s):  
Celia Bense Ferreira Alves
Keyword(s):  
Social Organization ◽  
Division Of Labor ◽  
Social Roles ◽  
Ethnographic Study ◽  
Central Group ◽  
The Core ◽  
Collective Activity ◽  
The Social ◽  
The Aesthetic ◽  
Service Relationship

This paper shows how conducting the ethnographic study of a theater hall and company can help define theater activity. Once the aesthetic of the social organization is set apart from the proper division of labor, theater appears as a collective activity which requires the cooperation of eight groups playing different social roles. The cooperation modes rest on a meshing of direct or indirect services for the actors who carry out the core task of performing. This specific organization of work around a central group is what makes the activity artistic. Simultaneously, the service relation offers the possibility for some categories to bring their relationship with actors closer to a state of symmetry and sometimes reverse asymmetry. As a status enhancing opportunity, service relationship for actors also directly or indirectly provide the grounds for participant commitment and thus guarantee long-lasting operation for the theatrical organization.

The Context of Competition

2016 ◽  
Author(s):  
Martin Shubik ◽  
Eric Smith
Keyword(s):  
Simple Model ◽  
Social Organization ◽  
The Other ◽  
Historical Contingency ◽  
Organic System ◽  
Material Content ◽  
Economic Behaviour ◽  
Time Space ◽  
The Social ◽  
Great Complexity

This chapter sets the context for the book. We note the purpose of economics should be to describe concepts and models that can be made consistent with sound scientific understanding of the other aspects of life. At a minimum economic behaviour is embedded within the organic system we call the society: it affects extraction, production, utilization, exchange, consumption and disposal of physical entities and services. We consider the main questions about how to contextualize economics. It can be argued that the economy is a mechanism to organize a subset of decisions in a larger highly distributed society. The social organization obeys no simple model of control; its dynamics is often evolutionary at many scales of time, space and material content; and with these it is subject to both historical contingency and great complexity.

Weavers into Heretics? The Social Organization of Early-Thirteenth-Century Catharism in Comparative Perspective

1997 ◽  
Vol 21 (1) ◽  
pp. 111-137
Author(s):  
Lutz Kaelber
Keyword(s):  
Social Organization ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Social Processes ◽  
The Other ◽  
Comparative Perspective ◽  
The Social ◽  
The Church ◽  
The Middle Ages

How did a person become a heretic in the Middle Ages? Then, once the person was affiliated with a heretical group, how was the affiliation sustained? What social processes and mechanisms were involved that forged bonds among heretics strong enough, in some cases, for them to choose death rather than return to the bosom of the Church? Two competing accounts of what attracted people to medieval heresies have marked the extremes in historical explanations (Russell 1963): one is a materialist account elucidated by Marxist historians; the other one focuses on ideal factors, as proposed by the eminent historian Herbert Grundmann.

A Theme for Social Sciences?

1970 ◽  
Vol 4 ◽  
pp. 82-90
Author(s):  
Michael Drake
Keyword(s):  
Social Sciences ◽  
Higher Education ◽  
Latin America ◽  
Science Studies ◽  
Rapid Expansion ◽  
The Other ◽  
Human Knowledge ◽  
The Past ◽  
Proper Form ◽  
The Social

In recent years the quest for the proper form and content of social science studies has been a major preoccupation of academics. The reasons for this are numerous: the very rapid expansion of higher education generally and the particularly marked demand for the social sciences has led to a proliferation of new departments; brash young men have been promoted early (too early, many would say) to positions of power within the universities; the increasingly vocal criticism by the consumers of education – the students themselves – and, perhaps most important of all, a growing desire to re-aggregate human knowledge to counter the trend towards ever narrower degrees of specialism. All these factors have contributed to a mounting dissatisfaction with the traditional ways of studying the social sciences – that is, in almost hermetically sealed departments of economics, of politics, of sociology, and so on. Instead attempts have been made to draw the various social sciences together in studies of particular areas (Britain, Latin America, the underdeveloped world, the ‘new nations’); or of particular processes such as industrialisation, or urbanisation; or of particular problems as associated with, for instance, poverty or race. Each of these represents, of course, a multi- or inter-disciplinary approach to the study of the social sciences. Over the past four years I have been associated with two attempts to produce an integrated, inter-disciplinary course in social sciences. One was a failure; the other, my current preoccupation, is, I think, promising. What I have to say tonight is concerned with an analysis of these two intellectual experiments.

Race Talk, Race, and Contemporary Racism

PMLA ◽  
2008 ◽  
Vol 123 (5) ◽  
pp. 1363-1379 ◽  
Author(s):  
Arif Dirlik
Keyword(s):  
Political Economy ◽  
Labor Migration ◽  
Postcolonial Studies ◽  
Cultural Analysis ◽  
The Other ◽  
Social Categories ◽  
Half Century ◽  
The Past ◽  
The Social ◽  
Global Modernity

How do we talk about racism, which we must, given its pervasiveness, without erasing significant changes that distinguish the present from the past and, even more important, without contributing to further racialization of the language of social and cultural analysis—and, by implication, to racist discourses? Much has changed over the last half century in the consciousness of racism and in efforts to overcome it. It is obscurantist to overlook these changes and speak of racism today as if it were the racism of earlier times. On the other hand, recent decades have witnessed the globalization of racism, the racialization of social categories, and the proliferation of race talk, which contributes to the reification of race. This article seeks to evaluate the ways in which race talk finds expression in discourses of political economy, labor migration, biogenetics, and neoliberal attacks on the idea of the social, as well as in putatively antiracist arguments in cultural and postcolonial studies that nevertheless contribute to the pervasiveness of race talk. It suggests that contemporary issues of race are best grasped within a condition of global modernity and sees in the restoration of the social a precondition for overcoming political and cultural racialization.

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