scholarly journals Asihan (Mantra) sebagai adat budaya masyarakat Lampung Pepadun

2021 ◽  
Vol 22 (2) ◽  
pp. 354-363
Author(s):  
Windo Dicky Irawan ◽  
◽  
Sumarno Sumarno ◽  
Juhardi Basri ◽  
◽  
...  
Keyword(s):  
Cultural Community ◽  
Sick People ◽  
Self Confidence ◽  
The People ◽  
Evil Spirits

This research is motivated by an interest in the asihan or mantra of the Lampung Pepadun cultural community, North Lampung Regency which functions to strengthen mental and self-confidence, expel evil spirits, treat sick people, defeat the forces of nature, and subdue one's heart. The purpose of this study is to describe the function and meaning of asihan or mantra for the culture of the people of Lampung Pepadun, North Lampung Regency. The data in this study were taken from the traditional elders of Lampung Pepadun in North Lampung district. Data were collected by observation, interview, and recording methods.

scholarly journals Der Umgang mit streitenden Schülern im Edubba’a nach den sumerischen Schulstreitgesprächen Enkiḫeĝal und Enkitalu und Ĝirinisa und Enkimanšum

2018 ◽  
Vol 45 (2) ◽  
pp. 133-155
Author(s):  
Manuel Ceccarelli
Keyword(s):  
Corporal Punishment ◽  
School Discipline ◽  
Moral Values ◽  
Literary Form ◽  
Cultural Community ◽  
Self Confidence ◽  
Old Babylonian ◽  
Didactic Material ◽  
Insight Into ◽  
Speaking Skills

Abstract The Old Babylonian schoolmasters used the literary form of the dialogue to compose texts that were conceived as didactic material to improve the Sumerian speaking skills of their pupils and to teach them specific moral values. Some of these compositions can be labeled as school-disputes based on to their content and were probably performed at school. The ends of the school-disputes Enkiḫeĝal and Enkitalu and Ĝirinisa and Enkimanšum are particularly interesting because they provide some insight into how the schoolmasters dealt with quarreling students. In this respect Enkiḫeĝal und Enkitalu stands out for its challenge of corporal punishment. In Ĝirinisa and Enkimanšum one can note that school discipline implies a fraternal attitude between students. This fraternal attitude presupposed and reinforced the scribe’s self-confidence to form a cohesive cultural community.

scholarly journals Analisis Koreografi Tari Ganjur Pada Upacara Adat Erau Kutai Kertanegara Kabupaten Kutai Kertanegara, Kalimantan Timur

JOGED ◽  
2017 ◽  
Vol 10 (2) ◽  
pp. 517-532
Author(s):  
Agus Yulianti
Keyword(s):  
Surrounding Area ◽  
Dance Movement ◽  
Dance Performance ◽  
Classical Dance ◽  
Art Form ◽  
The People ◽  
City District ◽  
Evil Spirits ◽  
Musical Accompaniment ◽  
Male Dancers

Tari Ganjur merupakan kesenian yang berbentuk ritual dalam sebuah upacara adat yaitu Upacara Erau adat Kutai Kartanegara Ing Martadipura, yang dilestarikan oleh masyarakat kota Tenggarong, kabupaten Kutai Kartanegara, Kalimantan Timur.Tari Ganjur merupakan tarian Klasik yang dimiliki oleh Kesultanan Kutai Kartanegara Ing Martadipura dalam bentuk koreografi kelompok, karena dapat dilihat dari bentuk pertunjukan tari ganjur yang ditarikan oleh empat penari laik-laki. Di dalam tari Ganjur menggunakan sebuah properti Gada yang biasa disebut dengan ganjur. Tari Ganjur menggambarkan seorang pangeran yang sedang menjaga keamanan tiang ayu agar pada saat acara Bepelas Sultan tidak diganggu oleh roh-roh jahat. Tari Ganjur mengenakan busana atasan miskat sedangkan bawahannya mengenakan celana panjang berwarna hitam dipadukan dengan sarung Samarinda. Rias penari menggunakan rias natural, serta iringan tari menggunakan seperangkat alat gamelan Kutai.Dalam hal ini yang menjadi pokok permasalahan adalah analisis koreografi tari Ganjur pada Upacara Erau Adat Kutai Kartanegara Ing Martadipura. Untuk menjawab permasalahan tersebut, maka akan meminjam teori Y. Sumandiyo Hadi mengenai Koreografi Bentuk-Teknik-Isi. Menurut Y. Sumandiyo Hadi ketiga konsep bentuk, teknik, dan isi ini tidak dapat dipisahkan dalam sebuah pertunjukan tari. Dalam penelitian ini tari Ganjur pada Upacara Erau Adat Kutai Kartanegara Ing Martadipura dapat ditinjau dari aspek bentuk, teknik, dan isi. Aspek bentuk tari Ganjur terbagi menjadi tiga bagian, pembagian ini terlihat dari perpindahan iringan musiknya. Aspek teknik gerak tari Ganjur terdapat kesamaan dengan gerak tari Klasik yang ada di Surakarta dan Yogyakarta. Aspek isi tari Ganjur bertemakan keamanan yang bertujuan untuk menjaga keamanan daerah sekeliling Tiang Ayu. Kehadiran tari Ganjur dalam upacara Erau adat Kutai Kartanegara Ing Martadipura sangat berperan penting dalam acara bepelas sultan, karena kehadirannya diperuntukan menurunkan Pangeran Sri Ganjur untuk menjaga keamanan tiang ayu dari roh-roh jahat, dan kehadirannya selalu ada pada malam Bepelas Sultan.  Ganjur dance is a ritual art form in a traditional ceremony that is customary Erau ceremony Kutai Ing Martadipura, preserved by the people of Tenggarong city, district, Kutai, East Borneo. Ganjur dance a classical dance that is owned by the Sultanate of Kutai Ing Martadipura in the form of choreography Group, because it can be seen from the form of dance performances ganjur danced by four male-male dancers. In Ganjur dance uses a property called Gada commonly called ganjur. Ganjur Dance depicts a prince who is guarding the security pole so that at the time of the Sultan Bepelas event is not disturbed by evil spirits. Ganjur Dance wearing a clothing top miskat while his subordinates dressed in black trousers combined with sarong Samarinda. The dancers makeup using natural makeup, dance accompaniment using a set of Kutai gamelan instruments.In this case an issue of concern is the analysis of dance choreography Ganjur Ceremony Indigenous Erau Martadipura Kutai Ing. To answer these problems, it will borrow Y. Sumandiyo Hadi theory regarding Choreography Form-Fill-technique. According to Y. Sumandiyo Hadi these three concepts of form, technique, and content can not be separated in a dance performance. In this study dance Ganjur Ceremony Indigenous Erau Kutai Ing Martadipura can be viewed from the aspect of forms, techniques, and content. Aspects of dance form Ganjur is divided into three parts, this division is seen from the transfer of musical accompaniment. Techniques of motion dance movement Ganjur there are similarities with Classical dance movement in Surakarta and Yogyakarta. Aspects of dance contents Ganjur themed security that aims to maintain the security of the surrounding area Tiang Ayu. The presence of dance in the ceremony Ganjur custom Erau Kutai Ing Martadipura very important role in the event bepelas sultan, because his presence is intended to lower the Prince Sri Ganjur to maintain the security of ayu pole of evil spirits, and his presence is always there at night Bepelas Sultan.

scholarly journals The Updating in Satir’s Family Therapy Model

2017 ◽  
Vol 5 (1) ◽  
pp. 425
Author(s):  
Neşide Yıldırım
Keyword(s):  
Family Therapy ◽  
The United States ◽  
Communication Patterns ◽  
Self Confidence ◽  
Perspective Change ◽  
The People ◽  
The Family ◽  
The Status ◽  
History Of ◽  
The Individual

Virginia Satir (1916-1988) is one of the first experts who has worked in the field of family therapy in the United States. In 1951, she was one of the first therapists who has worked all members of the family as a whole in the same session. She has concentrated her studies on issues such as to increase individual's self-esteem and to understand and change other people's perspectives. She has tried to make problematic people compatible in the family and in the society through change. From this perspective, change and adaptation are the two important concepts of her model. This is a state of being and a way to communicate with ourselves and others. High self-confidence and harmony are the first primary indicator of being a more functional human. She starts her studies with identifying the family. She uses two ways to do this; the first one is the chronology of the family that is history of the family, the second one is the communication patterns within the family. With this, she updates the status of the family. Updating is the detection of the current situation. The detection of the situation, in other words updating, constitutes the very essence of the model that she implements. In this study, communication patterns within the family are discussed for the updating, the chronological structure has not been studied. The characteristics of family communication patterns, the model of therapy that is applied by Satir for these patterns and the method which is followed in the model are discussed. According to her detection, the people who face with problems, use one of those four patterns or a combination of them. These communication patterns are Blamer, Sedative/Accepting, distracter/irrelevant and rational. Satir expresses that these four patterns are not solid and unchanging but all of them “can be converted”. For example, if one of the family members is usually using the soothing (sedative/accepting) pattern, in this case, it means that he/she wants to give the message that he/she is not very important in the inner world of the individual itself. However, if such a communication pattern is to be used repeatedly by an individual, he/she must know how to use it. According to Satir, this consciousness may be converted to a conscious gentleness and sensitivity that is automatically followed to please everyone. This study was carried out by using the copy of Satir’s book, which was originally called “The Conjoint Family Therapy” and translated into Turkish by Selim Ali Yeniçeri as “Basic Family Therapy” and published in Istanbul by Beyaz Yayınları in 2016. It is expected that the study will provide support to the education of the students and family therapists.

scholarly journals Lip Repositioning: A Secret to Magnificent Smile

2019 ◽  
Vol 3 (1) ◽  
Keyword(s):  
General Population ◽  
Excessive Amount ◽  
Western World ◽  
Self Confidence ◽  
Dynamic Relationship ◽  
The People ◽  
The Times ◽  
Aesthetic Dentistry ◽  
Growing Population ◽  
Gummy Smile

Aesthetics now a day became a demand for a fast growing population. Aesthetic dentistry provides fantastic solutions most of the times to enhance the way the people look, which in turn enhance self-confidence. A smile conveys a friendly nature, and reflects happiness and confidence. A smile is an important non-verbal method of communication and is an interaction between the teeth, the lip framework, and the gingival scaffold [1]. In the western world, a medium smile line with minimal gingival display (GD) is considered to be the most pleasing. When an excessive amount of gingiva is visible while smiling, this condition is commonly referred to as a ‘‘gummy smile’’ and it is found frequently in the general population. In a sample of over 450 adults, aged 20 to 30 years, 7% of men and 14% of women were found to have a gummy smile [2]. Excessive gingival display is associated with different etiologies, which must be identified before treatment. It is imperative, therefore, for the clinician to evaluate the essentials of the patient’s smile, and consider the dynamic relationship between the patient’s dentition, gingiva, and lips while smiling [1,3].

scholarly journals The term and nature of the success of modern metropolitan youth

2020 ◽  
Vol 11 (4) ◽  
Author(s):  
Andrey Vozmitel
Keyword(s):  
Human Life ◽  
Personal Characteristics ◽  
Psychological Characteristics ◽  
Business Success ◽  
Russian Society ◽  
Generational Cohort ◽  
Healthy Development ◽  
Self Confidence ◽  
The People ◽  
Personal And Social Responsibility

The ways to achieve success are as diverse as human abilities and needs. Nevertheless, based on the previous theoretical and methodological analysis, we believe that among modern youth, generalized culturally, socially and personally determined models of success and failure are formed, which implement certain life programs in our society. The article presents the results of a comparative analysis of two groups of young people who achieved and did not achieve success in life, representing a generational cohort that grew up and formed in a society and state that are radically different from the society and state of the Soviet type. In this regard, answers are given to the questions: what are the real success and failure in modern Russian society; what are their distinctive social and socio-psychological characteristics and role in society. The analysis showed that these groups implement two basic life programs in our society: survival and success, determined by status (education, position, income) and socio-psychological characteristics (methods of selecting and setting goals, the level of their implementation, the type of rationality, attitude to work). Doomed to survival, mismatch of human life with its meaning – lead to a decrease in the threshold of personal and social responsibility, a sense of inferiority, inferiority of one’s personality, low labor activity, forming a model of social maladaptation that hinders the healthy development of the economy and society. The people who represent it, in fact, are slaves not only to circumstances, but also to the logic of everyday life built by them. On the contrary, the life and business success of young Muscovites is based on their status achievements in education and work, as well as on personal characteristics and ways to achieve success: self-confidence, optimism, the ability to set simple and clear goals, and perseverance in their implementation. This is not only an effective model of active adaptation to market conditions based on conscious and responsible choice, but also the construction of social reality based on developed personal potential. Successful Muscovites remain people who are able to relate their own and other people’s interests, when a person perceives their being as alienated from the being of other people. This is a new socio-cultural type that implements an ethical and socially safe model of life success.

scholarly journals Stigma terhadap pasien pasca COVID-19 dan faktor yang mempengaruhinya

2021 ◽  
Vol 3 (2) ◽  
pp. 70
Author(s):  
Intan Okrima Putri
Keyword(s):  
Public Attitudes ◽  
Sampling Technique ◽  
Cross Sectional Study ◽  
Community Leaders ◽  
Bivariate Analysis ◽  
Religious Leaders ◽  
Cross Sectional ◽  
Self Confidence ◽  
The People

Stigma is a negative action that can reduce a person’s self-confidence. During the COVID-19 pandemic, the stigma can be in the form of refusal of bodies, expulsion of medical staff or ex-communication of patients with confirmed COVID-19 and post-COVID-19 patients. There are 2 Post-COVID-19 patients in Papringan Hamlet. This study aims to find out the influence of knowledge, attitudes, and role of community leaders on the stigma against Post-COVID-19 patients in Papringan Helmet Sidomukti Magetan Regency. This was a cross-sectional study. The population were the people who live in Papringan Hamlet, the sample amount was 97 respondents who used the Slovin formula. The sample criteria were aged 26-45 years, chosen by purposive sampling technique. Data were collected by questionnaires and checklist observations. Data analysis used the logistic regression test. Results: The results of the bivariate analysis test showed that there was an influence a relationship between knowledge (Sig. 0,000), attitude (Sig. 0,000), and roles of community leaders (Sig. 0,000) on the stigma against post-COVID-19 patients and multivariate analysis using Binary logistic test indicated there is an influence of knowledge (OR=16,955) to stigma Post-COVID-19 patients in Papringan Hamlet Sidomukti Magetan Regency. The Health Service and community health centres can eliminate the stigma of Post-COVID-19 patients in the community by increasing public knowledge through health education, as well as encouraging the role of religious leaders and community leaders to influence public attitudes so as not to carry out negative stigma against Post-COVID patients.

scholarly journals Ekspektasi Sosial Pemuda Sasak dalam Nasyid Ya Fata Sasak Karya Hamzanwadi

2018 ◽  
Vol 3 (3) ◽  
pp. 98-108
Author(s):  
Akhyar Rosidi
Keyword(s):  
Social Expectations ◽  
Self Confidence ◽  
The People ◽  
Social Expectation ◽  
The Social ◽  
Symbolic Code ◽  
Character Building ◽  
The One ◽  
Action Code ◽  
Latent Content

This study aims to describe the youth’s social expectations of the nasyid text Ya Fata Sasak by T.G.K.H. Muhammad Zainuddin Abdul Majid. The research method used is semiotic that is qualitative interpretive with content analysis techniques that focus to the research on the latent content of nasyid text Ya Fat Sasak as data research on the latent content of the nasyid Ya Fata Sasak research. This technique is carried out by copying the nasyid Ya Fata Sasak manuscript to Indonesian, reading, writing, and coding into five codes of Rolands Barthes such as hermeneutic code, action code, symbolic code, semantics code, and referential code. So the social expectations of the Sasak youth are defined. The result of this research shows that Sasak youth have equal opportunities with other young people in Indonesia to expect both individually and collectively. Every social expectation carried  out by Sasak youth is certainly related to the interest of the people, nation and the state which is realized through the strengthening of critical and independent discourses to  maintain  their  idealism,  such  as  building self-confidence (character building) and carrying out social and religious values as brotherhood and unity, managing natural resources that can be utilized optimally, participating in various competitions of contestations, and instilling a spirit of nationalism as the one of foundations for maintaining and advancing the Indonesian people.

Ancient Near Eastern Religions and the Writings

2018 ◽  
pp. 356-368
Author(s):  
Daniel C. Snell
Keyword(s):  
Near East ◽  
The Self ◽  
First Century ◽  
Jewish Tradition ◽  
Near Eastern ◽  
Religious Traditions ◽  
Self Confidence ◽  
The People ◽  
The Face ◽  
First Millennium

A survey of the Writings shows surprisingly little contact with the religious environment of the Ancient Near East, in which Jews lived in the late first millennium bce. The reasons for this lack do not derive from lack of opportunity but from the self-confidence of the Jewish tradition in the face of polytheism. This finding seems to show that the sense of Judaism as all-sufficient and convincingly monotheistic had been established at least in the minds of the people who brought together the Writings. Although Jews in the late first century bce were exposed to a cacophony of other religious traditions, their interactions do not show up in the Writings, except as critiques or mocking of other traditions.

scholarly journals Healing in Herero culture and Namibian African independent churches

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Selaelo T. Kgatla ◽  
Jinho Park
Keyword(s):  
Civil Society ◽  
Frame Of Reference ◽  
Traditional Religion ◽  
Christian Churches ◽  
The People ◽  
African Independent Churches ◽  
Worship Services ◽  
The Everyday ◽  
Independent Churches ◽  
Evil Spirits

The current phenomenon of Namibian African Independent Churches (NAICs) draws attention from various people in civil society in Namibia. Although the ministries of NAICs are engaged with activities which are unusual for Christian churches, such as healing the people, fighting against evil spirits and power, performing certain rituals, prophesying and leading the worship services with African Traditional Religion (ATR) as a frame of reference in 21st century, they do have a very big influence on various aspects of society in Namibia, which cannot be ignored. This is because those activities are familiar to the everyday lives of Africans and in touch with their culture. With regards to this, this article focuses on the causes of integration or harmony between the Herero culture and the NAICs.

scholarly journals Omvendelse og forbøn

1998 ◽  
Author(s):  
Sune Wadskjær Nielsen
Keyword(s):  
Alternative Treatment ◽  
Church Leaders ◽  
Ordinary People ◽  
Religious Healing ◽  
Free Church ◽  
Sick People ◽  
The People ◽  
Born Again ◽  
The Church ◽  
Specific Illness

This article deals with the charismatic Protestant Free Church in Denmark, "Kristent Centrum". It describes the organization of "Kristent Centrum" and the importance of healing within the Free Church, and it compares "Kristent Centrum" with the healing groups in Meredith B. McGuire's study Ritual Healing in Suburban Africa.The main goal of the Free Church is to convert ordinary people and mainstream Christians into born-again Christians. Mopst of the Church meetings are "revivalist meetings", where leader Hans Berntsen tries to convince people to open up their hearts to Jesus. At the end of each session, Hans Berntsen prays for the people who have different kinds of problems and healing takes place. The church, which has approximately 2,000 members, has meetings all over Denmark. Besides activities which are directed towards conversion, only little goes on within "Kristent Centrum". The members go to meetings to experience an atmosphere of closeness to God, which Hans Berntsen and other leaders try to create. The healing and the singing at meetings contribute to this atmosphere and are appreciated by many participants. As shown in McGuire's study, few people go to the meetings for the sole purpose of being healed. In this respect religious healing seems to differ from other forms of alternative treatment, which are normally used in response to a specific illness. It is my belief that healing within "Kristent Centrum" is supposed to build up faith among the members. Healing seems to work differently within "Kristent Centrum" than among healing groups om McGuire's study, where healing restores order and meaning for the sick person by constructing illness etiologies based on the sick person's illness episodes. Furthermore, the healing gives the person a feeling of personale empowerment. Due to their belief in the greatness and the immediacy of God's power and the complete powerlessness of the human being, the participants in the meetings of "Kristent Centrum" do not feel empowered. Because of the lack of contact between Free Church leaders and people seeking healing at the meetings, no illness etiologies for sick people are constructed.

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