scholarly journals From Hard Rock to Hadrah: Music and Youth Sufism in Contemporary Indonesia

Teosofia ◽  
2020 ◽  
Vol 9 (2) ◽  
pp. 275-286
Author(s):  
M Mukhsin Jamil
Keyword(s):  
Hard Rock ◽  
Social Economic ◽  
The Other ◽  
Spiritual Life ◽  
Political Movements ◽  
Youth Organizations ◽  
Islamic Movements ◽  
Other Hand ◽  
Political Perspective ◽  
The One

Many studies on Islam in Indonesia usually focus on Islamic movements from social, economic, or political perspective. One missing viewpoint that does not get much attention or even completely ignored is the spiritual life of the Muslim youths. This study would examine and analyze the growth of the Syeikhermania and their attachment to Hadrah music of Majelis Shalawat Ahbab al-Musthofa led by Habib Syeikh Abdul Qadir Assegaf, an Arabic-descent Muslim preacher. Unlike Muslim youth organizations that are enthusiastically active in political movements that tend to be radical, Syeikhermania plays a role in creating harmony and tolerance. They transform spiritually from Hard Rock to Hadrah music. Therefore, this study disclosed the participation of the Muslim youths in the Majelis Shalawat Ahbab al-Musthofa which is motivated by the need for spiritual protection and expressing their identity as Muslim youths in contrast to the liberal and secular cultures on the one hand and fundamentalist and radicalist groups on the other hand.

Towards the Socratic Mission: Imitatio Socratis

2021 ◽  
Vol 26 (1) ◽  
pp. 193-222
Author(s):  
Mathias G. Parding
Keyword(s):  
Psychological Climate ◽  
The Other ◽  
The Political ◽  
Political Movements ◽  
Other Hand ◽  
Political Associations ◽  
The One ◽  
Point Of Departure ◽  
The Church

Abstract It is known that Kierkegaard’s relation to politics was problematic and marked by a somewhat reactionary stance. The nature of this problematic relation, however, will be shown to lie in the tension between his double skepticism of the order of establishment [det Bestående] on the one hand, and the political associations of his age on the other. In this tension he is immersed, trembling between Scylla and Charybdis. On the one hand Kierkegaard is hesitant to support the progressive political movements of the time due to his skepticism about the principle of association in the socio-psychological climate of leveling and envy. On the other hand, his dubious support of the order of the establishment, in particular the Church and Bishop Mynster, becomes increasingly problematic. The importance of 1848 is crucial in this regard since this year marks the decisive turn in Kierkegaard’s authorship. Using the letters to Kolderup-Rosenvinge in the wake of the cataclysmic events of 1848 as my point of departure, I wish to elucidate the pathway towards what Kierkegaard himself understands as his Socratic mission.

scholarly journals The Voice of the Ulema and Dilemma of the Indonesian Ulema Council’s Fatwa among Low Literate Society

2020 ◽  
Vol 10 (1) ◽  
pp. 29-51
Author(s):  
Fariz Alnizar ◽  
Achmad Munjid
Keyword(s):  
Qualitative Approach ◽  
The Other ◽  
Main Question ◽  
Islamic Movements ◽  
Other Hand ◽  
National Movement ◽  
The One ◽  
The Voice ◽  
Literate Society ◽  
Research Show

Some Islamic movements in Indonesia make the fatwas issued by the MUI as a reference for their actions. They recently found their momentum after the defence movements called 411 and 212. The proponents of the movements called themselves as Gerakan Nasional Pengawal Fatwa Majelis Ulama Indonesia (GNPF-MUI/The National Movement of Guardian of Fatwa of the Indonesian Ulema Council). Employing a qualitative approach coupled with historical-causal paradigm this article examines the main question: Do the proponents of these movements substantially understand the fatwas they defend? The results of the research show that the fatwas have a dilemmatic position. On the one hand, there have been movements which insist on making the fatwas as “sacred opinion” that must be protected and guarded. On the other hand, people do not substantially comprehend the fatwas they defend. This problem has been caused, among others, by the cultural basis of the Indonesian society which put more preference on orality than literality or, explicitly, written tradition.

scholarly journals SPIRITUAL TEACHERS IN THAI COMMUNITY IN THAN UYEN DISTRICT, LAI CHAU PROVINCE

2020 ◽  
Vol 9 (4) ◽  
Author(s):  
Đinh Đức Tiến ◽  
Tô Quang Minh
Keyword(s):  
The Other ◽  
Spiritual Life ◽  
Folk Knowledge ◽  
Spiritual Culture ◽  
Other Hand ◽  
Thai People ◽  
Cultural Traits ◽  
Important Position ◽  
The One ◽  
Taking Care

The Thai people in Than Uyen are part of the Northwest Thai people. They also share the same cultural traits, especially the spiritual culture of this land. In the spiritual life of the Thai people in Than Uyen, the spiritual teachers always hold an important position and role. On the one hand, they are "spiritual guides", responsible for taking care of the cultural and spiritual life of the whole community. On the other hand, they are also members with a lot of contributions and closely attached to society. With the study of the difficulties and contributions of Thai spiritual teachers to the community, the article contributes more voices to the preservation of Thai folk knowledge.

The Moroccan Constitutional Transition: The Method of Contextualization and Mutual Interaction

2015 ◽  
Vol 10 (1) ◽  
pp. 63-88
Author(s):  
Francesco Alicino
Keyword(s):  
Arab Spring ◽  
Constitutional Reform ◽  
The Other ◽  
Mutual Interaction ◽  
Legal Tradition ◽  
Legal Principles ◽  
Other Hand ◽  
Political Perspective ◽  
The One ◽  
The Arab Spring

In this article the author analyses the influence of Islamic references in the 2011 Moroccan constitutional reform that, far from taking place in a vacuum, was informed both by an internal political perspective and by the broader context of what has come to be called the “Arab Spring”. It will be outlined that, on the one hand, Islamic legal tradition interacts with Western legal principles; while on the other hand the exceptionalism of the “Moroccan Spring” reveals that those very principles are contextualized and adapted within this executive Islamic monarchy.

Indian Christian Theology—The Humanity of Christ and the New Humanity

1978 ◽  
Vol 31 (4) ◽  
pp. 319-333
Author(s):  
Frank Whaling
Keyword(s):  
The Other ◽  
Christian Theology ◽  
Spiritual Life ◽  
New Creation ◽  
Other Hand ◽  
The Subject ◽  
Modern Hinduism ◽  
The One ◽  
Indian Religion

Indian Christian theology has developed in a number of different directions. As we analyse those directions we can detect two main patterns of advance. On the one hand, there is the concern with inwardness and spirituality, the interiority of the Gospel; on the other hand, there is a concern for the outward world and its future as the venue of the new creation brought into being by Christ. Both these concerns have been mirrored in modern Hinduism as it has sought to transmit to modern India the deep spirituality of classical Indian religion and also to reinterpret Hindu doctrines in the light of the context of modern India. Śri Rāmakrishna represents the first concern within modern Hinduism, and Gāndhi represents the other. Indian Christian theology has developed within a culture wherein a concern for the inwardness of one's own spiritual life and a concern for the outward development of the nation were both living issues. In ‘contextualising’ the Gospel in India, Indian Christians have naturally been influenced by both these concerns. Indian Christians have made a contribution to total Christian theology in the areas of inwardness and spirituality. Our particular concern now is to see what they have to say to us on the subject of the humanity of Christ and the new humanity that he has made possible.

WAKING DREAMS: GEORGE ELIOT AND THE POETICS OF DOUBLE CONSCIOUSNESS

2011 ◽  
Vol 39 (2) ◽  
pp. 483-498
Author(s):  
Beth Tressler
Keyword(s):  
George Eliot ◽  
The Other ◽  
Spiritual Life ◽  
Double Consciousness ◽  
Single Word ◽  
Other Hand ◽  
The Veil ◽  
Human Failure ◽  
The One

In a letter that she wrote to her childhood governess and religious mentor Maria Lewis in 1839, George Eliot describes a pervading and distressful mental anxiety – one that would come to greatly influence both the constitution and development of her fiction. Still within the throes of her evangelical ardor, Eliot laments in this letter that the “disjointed specimens” of history, poetry, science, and philosophy have become “all arrested and petrified and smothered by the fast thickening every day accession of actual events, relative anxieties, and household cares and vexations” (Eliot, Letters 1: 29). The letter illustrates more the disjointed nature of Eliot's own mind than the disjointed nature of the things occupying it. Apparently under the weight of some religious guilt, she retracts this complaint and apologizes for it; but, then she immediately contradicts her retraction and defends her struggle by expanding her own individual failure into the larger realm of universal human failure: How deplorably and unaccountably evanescent are our frames of mind, as various as the forms and hues of the summer clouds. A single word is sometimes enough to give an entirely new mould to our thoughts; at least I find myself so constituted, and therefore to me it is pre-eminently important to be anchored within the veil, so that outward things may only act as winds to agitating sails, and be unable to send me adrift. (Letters 1: 30) Possibly fearing a rebuke from Lewis, Eliot finds it necessary to call upon the evanescence of “our frames of mind” to characterize her early struggle with the painful inconsistency of her own consciousness. On the one hand, Eliot feels a sense of evangelical guilt that her consciousness can be so influenced by “a single word” that her household duties and her spiritual life suffer. She equates this aspect of her mind to a deplorable, moral failing that threatens to set her adrift from her religious foundation. But on the other hand, Eliot contradicts this sense of failure with her resentment at the household anxieties and everyday vexations that are able to smother and petrify the extraordinary workings of her mind. To prevent herself from “saying anything still more discreditable to my head and heart,” she imagines herself as a child “wand'ring far alone, / That none might rouse me from my waking dream” (Letters 1: 30). But Eliot awakes from this dream to the disheartening revelation of “life's dull path and earth's deceitful hope” (Letters 1: 30). For a time, this painful deceit compels her to remain solidly within the confines of her duty and faith, but it simultaneously begins to unravel the binding that so ardently holds her.

Doctor Takes me Along to the Paradise

2009 ◽  
Vol 24 (S1) ◽  
pp. 1-1
Author(s):  
B. Chawki
Keyword(s):  
Depressed Patient ◽  
The Other ◽  
Spiritual Life ◽  
Suicidal Patient ◽  
Spiritual Dimension ◽  
Other Hand ◽  
Form Part ◽  
Other World ◽  
The One ◽  
Therapeutic Contract

It is well-known that the depression is a disorder which is with the crossroads of biological and the psychic one, of social of cultural and the spiritual one. Our reflexion today, will try to throw the light, through our characteristic lived of looking after, on the aspect certainly, most occult, but which remains nevertheless in our humble opinion, more determining in the success of the project of care between the therapeutist and his suicidal patient, in other words: the cultural and spiritual dimension of this meeting. It Would not be not convenient, even advantageous, that the therapeutist takes the risk to explore of advantage the quotient of religiosity of his patient, with the detriment or not of his own convictions, in order to better help it in his spiritual storm; in other world. Can the spiritual accompaniment" it form part of the therapeutic contract? It is on its same interrogations, that will try to focus our reflexion, today. This naturally leads us to wonder the following questions: That of the bond which can exist between faith and psychic imbalance on the one hand. As of the interest which can draw looking after it, by integrating the spiritual life of its depressed patient, in his psychotherapy intention, on the other hand.

The Strategies of Rupture in International Law: The Retrenchment of Conservative Politics and the Emancipatory Potential of the Impossible

2012 ◽  
Vol 13 (5) ◽  
pp. 468-482 ◽  
Author(s):  
John D. Haskell
Keyword(s):  
International Law ◽  
Political Action ◽  
Social Economic ◽  
The Other ◽  
Symbolic Order ◽  
Political Decision ◽  
Conservative Politics ◽  
Other Hand ◽  
The One

The concept of rupture straddles the space between revolution and reform, anarchy and order—a paradoxical term to demarcate, on the one hand, the possibility of a complete falling away of one systematization, without necessarily initiating some new regime, and on the other hand, the conditions of improvement and renewal, an opportunity of reassessment, and quite often re-entrenchment. Thus, rupture is not necessarily the same as speaking about revolution, or even emancipation for that matter, because it does not necessitate any giving up of a certain system of ideas or authority, at least not in any longstanding sense. To put it bluntly, it is neither progressive nor reactionary, but in some sense, perhaps best understood, and I will expand on this shortly, as simply the very conditions of establishing and/or maintaining any symbolic order (by which I mean the albeit uneasy synthesis of political, social, economic, religious relationships that constitute what ends up getting called a ‘system’ or ‘order'). Rupture is a strategy, in other words, of both understanding and political action, but which itself carries no necessary affiliation with any ideological disposition. We might say, therefore, to speak of rupture is to enlist a set of concerns, disagreements, traditions, ideas, and so on, that are useful when attempting not just to describe a situation, but to move towards some political decision as a group, though what exactly that would be is open to contestation.

scholarly journals About the psychotraumatic form of dysmenorrhea (dysmenorrhea puscho-traumatiсa)

1925 ◽  
Vol 21 (2) ◽  
pp. 163-168
Author(s):  
G. Edelberg
Keyword(s):  
Dominant Role ◽  
The Body ◽  
The Other ◽  
Spiritual Life ◽  
Other Hand ◽  
Body And Soul ◽  
The One ◽  
Female Genital

No branch of medicine (not counting, of course, psychiatry) deals with psychology as much as modern gynecology. On the one hand, such gynecologists as Lahm note, and in my opinion rightly so, the dominant role of the ovaries even in the spiritual life of women: in their opinion there is no other way of psychic and physical influences on the female sexual sphere than through the ovaries, and conversely, influences coming from the sexual sphere and acting on the body and soul of women come again only through this way. On the other hand, there are gynecologists who completely ignore the role of the ovaries and believe that only the "soul" produces all kinds of changes in the female genital sphere. It is necessary, say the representatives of this view, to study only the "soul" of a woman, and then a number of incomprehensible phenomena in the field of gynecology will immediately become clear to us.

Stories and the Self

2020 ◽  
Vol 32 (2) ◽  
pp. 47-58 ◽  
Author(s):  
Stefan Krause ◽  
Markus Appel
Keyword(s):  
Meta Analysis ◽  
The Self ◽  
The Other ◽  
Lower Degree ◽  
Contrast Effects ◽  
Self Perception ◽  
Self Perceptions ◽  
Other Hand ◽  
The One ◽  
Implicit And Explicit

Abstract. Two experiments examined the influence of stories on recipients’ self-perceptions. Extending prior theory and research, our focus was on assimilation effects (i.e., changes in self-perception in line with a protagonist’s traits) as well as on contrast effects (i.e., changes in self-perception in contrast to a protagonist’s traits). In Experiment 1 ( N = 113), implicit and explicit conscientiousness were assessed after participants read a story about either a diligent or a negligent student. Moderation analyses showed that highly transported participants and participants with lower counterarguing scores assimilate the depicted traits of a story protagonist, as indicated by explicit, self-reported conscientiousness ratings. Participants, who were more critical toward a story (i.e., higher counterarguing) and with a lower degree of transportation, showed contrast effects. In Experiment 2 ( N = 103), we manipulated transportation and counterarguing, but we could not identify an effect on participants’ self-ascribed level of conscientiousness. A mini meta-analysis across both experiments revealed significant positive overall associations between transportation and counterarguing on the one hand and story-consistent self-reported conscientiousness on the other hand.

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