scholarly journals MEMILIH PEMIMPIN DALAM PRAKTIK KEPEMIMPINAN ORGANISASI SEKOLAH DI ERA GLOBAL

INFORMASI ◽  
2013 ◽  
Vol 39 (2) ◽  
Author(s):  
Sunarta Sunarta
Keyword(s):  
Key Words ◽  
Educational Level ◽  
Social Life ◽  
School Organization ◽  
School Management ◽  
Social Rights ◽  
Educational Context ◽  
The People ◽  
The World ◽  
The One

The leader and leadership courses have produced many hypotheses which haven’t been solved from time to time. With regard to the demands of the globalization era recently, the successful organizations are those which are ruled by figures who have comparative and competitiveness strengths in many fields. In educational context, a leadership can be seen from the practice of school management starting from the basic educational level to the higher one. Educational leadership in the practice of school management expects that the one who plays roles and mandated as a leader must have specific requirements of a leader. Social life in the globalization era has changed the mindsets and views of the people in the world at any level. This influences the awareness of striking for their personal and social rights in the organization. A leader is someone or subject that leads as leadership manifestation such as authority, responsibility, commands, and delegation to the subordinates in an organization. Meanwhile a leadership is an art of persuading, directing people through obedience, belief, respect, and cooperation based on enthusiasm to meet the goals, A Dale Timpe, (1987). In order to give influence to the development of the organization, there are four leadership aspects that should be developed, such as (1) follower, (2) situation (3) communication and (4) leader.   Key words: leader, leadership, school organization, globalization era.

scholarly journals BANS IN FUNERAL AND MEMOTIAL CUSTOMS AND RITUALS OF THE CHUVASHS

2021 ◽  
pp. 159-167
Author(s):  
Игорь Георгиевич Петров
Keyword(s):  
Human Behavior ◽  
Social Life ◽  
The Other ◽  
The People ◽  
The World ◽  
Other World ◽  
Methodological Principles ◽  
The One ◽  
Ceremonial Life ◽  
Religious Nature

Одним из интересных и мало изученных источников для изучения традиционных представлений чувашского народа являются запреты (табу). По мнению чувашских лингвистов и фольклористов, они относятся к малым жанрам чувашского фольклора и являют собой отдельный вид афористических устно-поэтических произведений. Им свойственны четкая языковая форма построения, логичность, поучительная направленность, неукоснительность исполнения. Зародившись в глубокой древности, запреты служили одной из форм регулирования поведения человека в обществе. Они регламентировали повседневную жизнь, хозяйственные занятия, промыслы и ремесла, пищу, религиозные верования, поведение, этикет, язык, культуру речи и т. д. Особое место они занимали в обрядовой жизни, в том числе в обычаях и обрядах, связанных с проводами человека в последний путь. Целью настоящего исследования является определение роли и значения запретов в регулировании поведения людей и членов общины в рамках похоронно-поминальных обычаев и обрядов чувашей Урало-Поволжья. В исследовании запреты рассмотрены в соответствии с основными этапами похоронно-поминального обряда (подготовка к похоронам и охрана покойника; обмывание; проводы в последний путь; погребение; поминки). Работа основана на литературных, архивных и полевых материалах автора. При разработке указанной темы автор руководствовался одним из методологических принципов, в соответствии с которым система запретов понимается как часть социо-нормативной культуры народа, регулирующая поведение человека в повседневности и в религиозно-обрядовых практиках. В обоих случаях запреты имеют религиозную природу и выступают своеобразным императивом в процессе социальной жизни человека. Исследование показало, что запреты в контексте похоронно-поминальных обрядов определяли место, время, порядок проведения ритуала и регламентировали поведение участников. В запретах и предписаниях данного вида обряда проявляется двойственное отношение к умершему. С одной стороны, в них просматривается суеверный страх членов социума перед покойником и смертью, с другой — стремление умилостивить его и как можно скорее проводить в потусторонний мир. Благодаря соблюдению этих запретов происходило поэтапное вычленение покойника из мира культуры и социума, а также «перемещение» в мир предков. One of the interesting and little-studied sources for studying the traditional ideas of the Chuvash people are prohibitions (taboos). According to Chuvash linguists and folklorists, they belong to small genres of Chuvash folklore and are a separate type of aphoristic oral-poetic works. They are characterized by a clear linguistic form of construction, logic, instructive orientation, rigor of execution. Originating in ancient times, prohibitions served as one of the forms of regulating human behavior in society. They regulated daily life, household occupations, crafts and crafts, food, religious beliefs, behavior, etiquette, language, culture of speech, etc. They occupied a special place in ceremonial life, including in customs and rituals associated with sending a person on his last journey. The purpose of this study is to determine the role and significance of prohibitions in regulating the behavior of people and members of the community within the framework of funeral and memorial customs and rituals of the Chuvash of the Ural-Volga region. In the study, the prohibitions are considered in accordance with the main stages of the funeral and memorial rite (preparation for the funeral and protection of the deceased; washing; seeing off on the last journey; burial; wake). The work is based on the author's literary, archival and field materials. When developing this topic, the author was guided by one of the methodological principles, according to which the system of prohibitions is understood as part of the socio-normative culture of the people, regulating human behavior in everyday life and in religious and ceremonial practices. In both cases, prohibitions have a religious nature and act as a kind of imperative in the process of human social life. The study showed that prohibitions in the context of funeral and memorial rites determined the place, time, order of the ritual and regulated the behavior of participants. In the prohibitions and prescriptions of this type of rite, an ambivalent attitude towards the deceased is manifested. On the one hand, they show the superstitious fear of the members of society before the deceased and death, on the other — the desire to propitiate him and as soon as possible to conduct him to the other world. Due to the observance of these prohibitions, the deceased was gradually isolated from the world of culture and society, as well as “moving” into the world of ancestors.

Feasting Ritually: An Ethnography on the Implications of Feasts in Religious Rituals

2021 ◽  
pp. 0972558X2110571
Author(s):  
Anil Gopi
Keyword(s):  
Social Life ◽  
The Other ◽  
Social Solidarity ◽  
Cultural Significance ◽  
Religious Rituals ◽  
The People ◽  
Religious Festivals ◽  
The World ◽  
Characteristic Features ◽  
And Gender

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.

El lenguaje como institución. Una aproximación de su función evolutiva, económica y política desde una perspectiva austriaca

2021 ◽  
pp. 305-340
Author(s):  
Nicolás Daniel Fernández Álvarez
Keyword(s):  
Key Words ◽  
Oral Communication ◽  
Jel Classification ◽  
Spontaneous Order ◽  
De Re ◽  
Linguistic Rights ◽  
Palabras Clave ◽  
The World ◽  
The One ◽  
Linguistic Problem

In this paper, we try to give a different perspective to the one that has been studied and offered in linguistics until now. Language starts as the main form of oral communication that is transmitted from generation to generation. Language is in constant evolution. One of the greatest evolutions in the linguistic field has been precisely writing. It represented perfectly the union of graphic ideas and concepts with the beginning of the religious beliefs. We also try to analyze which are the causes and consequences of interventionism in something as personal and private as language. We will try to demonstrate how socialism, even in linguistics, distorts the correct evolution of lan guage, remembering the Universal Declaration of Linguistic Rights (1996) whose consequence is the strengthening of various nationalisms around the world. Finally, conclusions and solutions will be given to a very specific linguistic problem: Spain. Key words: Socialism, planification, spontaneous order, evolution, linguistics, language, pidgin, nationalism, economy, institution. JEL Classification: A1 (General Economics) → A12 (Relation of Economics to other Disciplines). Resumen: Este artículo pretende abordar una perspectiva diferente a la que se viene estudiando y ofreciendo en lingüística, pues el lenguaje comienza a forjarse como forma de comunicación oral que se transmite de generación en generación y que no deja de evolucionar. Está en constante evolución. Una de las mayores evoluciones en el campo de la lingüística fue precisamente la escritura que representaba a la perfección la unión de ideas o conceptos de forma gráfica y el comienzo de las creencias religiosas. En este mismo artículo analizamos cuáles son las causas de una interven - ción desde los poderes públicos en algo tan personal e intransferible como el len guaje, así como sus posibles consecuencias. Intentaremos, pues, demos - trar cómo el socialismo en materia lingüística (o su imposibilidad) distorsiona la correcta evolución del lenguaje, comenzando por la Declaración de De - re chos Lingüísticos del año 1996 que no ha hecho sino fortalecer un gran nú mero de nacionalismos a lo largo y ancho del globo terráqueo. Finalmente, intentaremos humildemente extraer conclusiones y poner posibles soluciones en un ejemplo muy concreto: España. Palabras clave: Socialismo, planificación, órden espontáneo, evolución, lingüística, lenguaje, pidgin, nacionalismo, economía, institución. Clasificación JEL: Dentro de A1 (General Economics), el apartado A12 (Rela tion of Economics to other Disciplines).

scholarly journals The Cultural Populism of Iosif I. Kablits (Yuzov) and its Foundations

2020 ◽  
Vol 19 (3) ◽  
pp. 641-653
Author(s):  
Gennadiy N. Mokshin
Keyword(s):  
Social Life ◽  
Cultural Work ◽  
Right Wing ◽  
Social Transformations ◽  
Leading Role ◽  
The People ◽  
Long Time ◽  
The One ◽  
The Right ◽  
The Masses

This article reconstructs the cultural doctrine of the famous publicist of populism (narodnichestvo), I.I. Kablits (Yuzov). To just equate Kablits views with the slogan of yuzovshchina would be a narrow interpretation of his kul'turnichestvo; the slogan is characteristic for extreme right-wing populism during the upsurge of the revolutionary populist movement (narodovol'cheskoe dvizhenie). In 1880, Kablits was the first of the legal populists to pose the question, What is populism? According to the publicist, true narodnichestvo should be based on the principle that the forms of public life of the people must be in conformity with the development level of their consciousness. The author explains Kablits evolution from Bakunism to a peasant-centered narodnichestvo by his interpretation of the reasons for the split between the intelligentsia and the people. Kablits considered them antagonists, and defined the ultimate goal of the narodniki as the liberation of the people from the power of the intellectualbureaucratic minority, the latter supposedly trying to subjugate the life of the masses to its will. The article analyzes the main provisions of Kablits sociocultural concept of social transformations: apolitism, populism, and the initiative of the masses. The article identifies the differences between his program of developing the cultural identity of the people, on the one hand, and other populists' understanding of the tasks of cultural work, on the other. Particular attention is paid to Kablits-Yuzov's attitude towards the problem of educating the masses. Kablits was one of the few Russian populists who opposed the idea that the foundations of the worldview of the people must be changed, arguing that this would eliminate the traditional moral values of the village, including the sense of collectivism. The author assesses how Kablits, the leading publicist of the newspaper Nedelya, contributed to the establishment of a cultural direction in narodnichestvo at the turn of the 1870s and 1880s. According to the author, Kablits played a leading role in shaping the ideology of the right flank of the cultural direction in narodnichestvo. However, the pure populism of Kablits turned out to be too pseudo-scientific, dogmatic and irrational to attract the democratic intelligentsia for a long time; the latter had already become disillusioned with the idea of the people as the creator of new forms of social life.

scholarly journals Cross-cultural Communication as the Way to Improve the Efficiency of Learning a Foreign Language

2017 ◽  
Vol 2 (5) ◽  
Author(s):  
Svetlana Suleimanova ◽  
Aiman Kamzina ◽  
Tolkyn Seidimkhanova
Keyword(s):  
Foreign Language ◽  
Social Life ◽  
Radical Change ◽  
Theory And Practice ◽  
World Community ◽  
Cross Cultural Communication ◽  
The People ◽  
The World ◽  
Radical Revision ◽  
Day By Day

The article considers the new time; new conditions demanded the immediate and radical revision, both the general methodology and specific methods and techniques of teaching of foreign languages. These new conditions and its prompt entry into the world community, reckless gallops of politics, economy, culture, ideology, mixture and movement of the people and languages, change of the relations between Kazakhstan citizens and foreigners, absolutely new purposes of communication—all these set the new tasks in the theory and practice of teaching of foreign language. The sudden and radical change of social life of our country, its "opening" and entry into the world community returned languages to life, making them a real means of different kinds of communication - the number of which is increasing day by day along with the growth of scientific and technical facilities of communication.     Keywords: Crossroads of cultures; Lifestyle; Socio-cultural competence; Tolerance

Marriage Data as Indicators of Urban Prosperity

Urban History ◽  
1978 ◽  
Vol 5 ◽  
pp. 68-73 ◽  
Author(s):  
Graham Brown
Keyword(s):  
Annual Report ◽  
Money Market ◽  
The Other ◽  
Close Connection ◽  
Registrar General ◽  
The People ◽  
The World ◽  
Great Body ◽  
External Causes ◽  
The One

‘The number of marriages in a nation perhaps fluctuates independently of external causes, but it is a fair deduction from the facts, that the Marriage Returns in England point out periods of prosperity little less distinctly than the funds measure the hopes and fears of the money market. If the one is the barometer of credit, the other is the barometer of prosperity, present in part, but future, expected, anticipated, in still greater part.’ This view was expressed by George Graham, the Registrar-General, in his 8th Annual Report for 1845, published in 1848. He argued that the fluctuatiòns in the marriages of a country expressed the views which the great body of the people took of their prospects in the world and noted that the fluctuation could be clearly seen in the towns even when the variations of the annual marriage totals were not considerable in the kingdom as a whole. D. V. Glass, in his study of marriage frequency and economic fluctuations also found that ‘the whole period, 1856 to 1932, showed a close connection between marriage and prosperity’.

Reflections on solidarity in global and transnational environment: Issue of social recognition in the context of the potential and limitations of the media

Human Affairs ◽  
2014 ◽  
Vol 24 (4) ◽  
Author(s):  
Martin Solík ◽  
Juliána Laluhová
Keyword(s):  
Developing Countries ◽  
Present Article ◽  
Social Recognition ◽  
Social Rights ◽  
Nation State ◽  
Transnational Organizations ◽  
The People ◽  
The World ◽  
Informative Role ◽  
The Media

AbstractThe present article deals with issues of social recognition in the global and transnational environment. It deals with the issue of solidarity, a form of recognition that has no adequate parallel beyond nation state borders and manifests itself mainly in the transnational economy. We focus on the articulation of the extraterritorial recognition of social rights-holders at the international and transnational levels of justice. It is clear that conditions in developing countries do not allow the people there to express disapproval in ways that are typical for Western societies. We stress that states should strengthen their influence in global and transnational organizations and equally that the media should improve its informative role and should provide information on what is happening in developing parts of the world.

scholarly journals Social Unrest and Spiritual Agitation in Present-Day Japan

1922 ◽  
Vol 15 (4) ◽  
pp. 305-322
Author(s):  
Masaharu Anesaki
Keyword(s):  
Social Life ◽  
International Justice ◽  
The Self ◽  
Self Determination ◽  
Social Reconstruction ◽  
World War ◽  
Social Unrest ◽  
The People ◽  
The World

In many aspects of social life Japan shares with the whole world the consequences of the World War, particularly in the intricate connections between social unrest and spiritual agitation. Japan had passed through two wars in recent times; they aroused the nation to national self-consciousness, but they brought also many new problems. Yet those wars were fought far from Japan itself, and did not bring home the disasters and miseries of war. In the World War Japan took a part, but it remained for the people a matter of distant lands. Thus they were comparatively indifferent to the various issues raised by the war, such as the combat between militarism and democracy, the questions of international justice and the self-determination of nations, the problems of peace and social reconstruction. Moreover, their indignation against the aggressive Occident led the people to discredit the pleas of the allies against Germany, and often to incline to sympathize with the German claim of “a place in the sun.” These circumstances tended to keep the Japanese comparatively untouched by the problems created by the war. But the collapse of the great empires and the final outcome of the war could not fail to produce a profound impression among the Japanese. Although the people at large did not realize the whole situation, yet the gravity of the changes and problems was more or less fully grasped, and serious thought was stirred on social and religious questions.

scholarly journals ENVIRONMENTAL EDUCATION: PERSPECTIVES OF DEVELOPMENT

2012 ◽  
Vol 9 (3) ◽  
pp. 49-57
Author(s):  
Eleonora Melnik
Keyword(s):  
Environmental Education ◽  
General Education ◽  
Natural Science ◽  
Social Life ◽  
Environmental Knowledge ◽  
Educational Activity ◽  
The World ◽  
The Status ◽  
Nature Preservation ◽  
The One

Realizing existing environmental problems the contemporary humanity is seeking new ways of interaction with environment. On the one hand it lies in development of innovative technologies in manufacturing process which reserve natural resources and focus on en-hancement of environment. On the other hand it implies introduction of environmental knowledge into all spheres of education. Psychological science claims that a person of postindustrial society is spiritually distanced from nature and the increasing formal religiosity doesn’t prevent them from developing a pragmatic view on their being. Striving to take every-thing from life “right now and right here” has made an impact on development of values. They have changed for the worse. The process of human mentality change is long-term. It requires organization of special institutions which would study these issues from the early childhood to make a child understand the role of environment as the most important value needed for preserving the life on the Earth. That is why it is very important for children to want and for teachers to able to carry out this process jointly. World viewing component of environmental education is intended to find out human’s belonging to the world – whether a person is “in” the world, “out” of world or “above” the world – and to organize the system of knowledge which would correspond to this understanding of human’s place in the world where environment would act as the main value of life and work. It is significant to change the character of relationships between the contemporary society and the environment; it should be developed on the basis of such principles as subordination, coordination and corre-lation. It is necessary to research the order of interrelations, the character of interrelation of elements and transformation of elements in the environment. Supporting the statement that knowledge is the basis of any education we claim that the content of environmental educa-tion being a part of general education with its complex and integrated character can provide comprehensive study of the environment to students. Nature, human being and society - bio-logical and social – genetic unity of existence should be reflected in education standards: pro-grammes, study-books, methodological literature, etc. The content of education determines the form of training: traditional lessons, outdoor training, excursions, research and project activity of students. Environmental education should have lifelong character: from childhood till elderly. Continuity of education – from the past to the present and future- should be im-plemented in the sphere of knowledge as well as in the sphere of traditional relationships with nature and people. It is also reasonable to consider such characteristics as direct results of educational activity – knowledge, skills, experience, kinds of activity and achievements; and indirect results – changes in social life of humans, their behavior and relationships with nature and people. On the whole the analysis of the problem of environmental education in Russia shows that the interest of young people to natural science is on the same level of that in other Euro-pean countries and it is not high. However as a result of reforms of secondary and higher edu-cation the natural science subjects have become electives. It can be expected that low level of interest to such subjects as physics, chemistry and biology will turn into decrease of number of those who would like to get knowledge of these subjects. Considering the demographic sit-uation in the country we can predict decline of teaching load, absence of demand for such teachers and, at the end, loss of pedagogical staff in schools and universities. That is why mentioned above projects on upgrading environmental education with the goal to improve the environmental situation in the country and nature preservation remain in the status of scientific projects. That is to say that there is an understanding of the necessity to improve education for better life in the country but now it is still on the stage of formal declaration. Key words: environmental education, environmental knowledge, values of life.

scholarly journals Modernitetens modsigelser. Konfigurationskonflikter og samfundstænkning i Grundtvigs »Om Mennesket i Verden«

1998 ◽  
Vol 49 (1) ◽  
pp. 142-156
Author(s):  
Henning Eichberg
Keyword(s):  
Civil Society ◽  
Social Relations ◽  
Social Life ◽  
The Body ◽  
The Other ◽  
Human Being ◽  
Human Beings ◽  
Time Space ◽  
The World ◽  
The One

Contradictions of Modernity. Conflicting Configurations and Societal Thinking in Grundtvig's »The Human Being in the World«A Worm - a God. About the Human Being in the World. Ove Korsgaard (ed.). With contributions of Niels Buur Hansen, Hans Hauge, Bosse Bergstedt, Uffe Jonas and Knud Bjarne Gjesing. Odense Universitetsforlag 1997.By Henning EichbergIn 1817, Grundtvig wrote »Om Mennesket i Verden« which can be regarded as a key to the understanding of his philosophy and psychology, but which is difficult to place in relation to his later folkelig, societal engagement. A recent reedition of this text together with some actual comments by Grundtvig researchers is an occasion to quest deeper about this relation.However, it is not enough to ask - as Grundtvig research has done for a long time - what Grundtvig wanted to say, but his text can be regarded as a document of how modem orientation in the world is characterized by conflicting linguistic and metaphorical patterns, which sometimes may tell another story than intended.On the one hand, Grundtvig's text speaks of a lot of dualistic contradictions such as life vs. death, light vs. darkness, truth vs. lie, God vs. devil, human fall vs. resurrection, body vs. spirit, nature vs. history and time vs. eternity. In contrast to the author's intention to produce clarity and lucidity - whether in the spirit of Christianity or of modem rationality - the binary constructions give rather a confusing picture of systematical disorder where polarity and polemics are mixed, antagonism and gradual order, dichotomy and exclusive either-or, paradoxes and dialectical contradictions. On the other hand,Grundtvig tries again and again to build up three-pole imaginations as for instance the threefold human relation to time, space and truth and the three ages of spiritual seeing, feeling and conceptualization resp. of mythology (childhood), theology (youth) and history (adult age). The main history, Grundtvig wants to tell in his text, is built up around the trialectic relation of the human being to the body, to the spirit and to itself, to the living soul.The most difficult to understand in this relation seems to be what Grundtvig calls the spirit, Aanden. Grundtvig describes it as Aandigt Samfund mellem Menneske og Sandhed, »the spiritual community between the human being and the truth«, and this may direct our attention towards samfund, meaning at the same time association, togetherness and society. Aanden is described by threefold effects - will, conscience and faith, all of them describing social relations between human beings resp. their psychological correlate. The same social undertone is true when Grundtvig characterizes three Aande-Livets Spor (»traces of spiritual life«): the word, the history and love. If »the spirit« represents what is larger or »higher« than the single human being and what cannot be touched by his or her hand, then this definition fits exactly to society or the sociality of the human being. Social life - whether understood as culture, social identity or folk (people) - is not only a quantitative sum of human individuals, but represents another quality of natural order. Thus it has its logic that Grundtvig places the human being in between the realms of minerals, plant and animal life on the one hand and the »higher« order on the other, which can be understood as the social existence.In this respect, the societal dimension is not at all absent in his philosophy of 1817. However, it is not enough to state the implicite presence of sociality as such in the earlier Grundtvigian thinking before his folkelig break-through. What was the sociality, more concretely, which Grundtvig experienced during the early modernity? In general, highly dichotomous concepts are dominating the modem discourse as capitalism vs. feudalism, materialism vs. idealism, modernity vs. premodemity, democracy vs. absolutism or revolution vs. restoration; Grundtvig was always difficult to place into these patterns. Again, it might be helpful to try a trialectical approach, transcending the dualism of state and market by civil society as a third field of social action. Indeed, it was civil society with its farmers' anarchist undertones which became the contents of Grundtvig's later folk engagement.

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