scholarly journals Pengikut Sapta Darma di Tengah Pluralitas Terbatas

2020 ◽  
Vol 5 (1) ◽  
pp. 49-64
Author(s):  
Jayyidan Falakhi Mawaza ◽  
Rohit Mahatir Manese
Keyword(s):  
The State ◽  
Faith Based ◽  
State And Society ◽  
Definition Of Religion ◽  
Faith Based Organizations ◽  
Definition Of ◽  
Special Region

Abstract[English]: Indonesia is a country that has a variety of spiritual cultures. The area of Java Island is known to be the place with the most significant number of faith-based organizations. We observe that the Special Region of Yogyakarta is a region that has a very complex religion and belief. One of the organizations that embrace the faith is the Sapta Darma Belief. Followers of these streams of Sapta Darma beliefs often experience exclusion and resistance by the state and society. The state does exclusion through discriminatory policies, while the resistance from the community is carried out by stereotyping and labelling. It happens because the definition of religion itself follows the dominant religion. So, in the end, it can be said that this flow of belief still sees and feels that plurality is only for those who believe in significant religions. This paper will explain the attitude of the followers of the Sapta Darma school of trust in responding to such exclusion and resistance.Abstrak[Indonesia]: Indonesia merupakan negara kaya akan keragaman. Salah satunya adalah keberagaman budaya spiritual. Wilayah pulau jawa diketahui merupakan tempat dengan jumlah organisasi penghayat terbanyak termasuk juga Daerah Istimewa Yogyakarta merupakan wilayah yang kompleksitas pemeluk agama dan kepercayaan ini juga begitu banyak penulis lihat. Salah satu di antaranya adalah Aliran Kepercayaan Sapta Darma. Tetapi pengikut Aliran-aliran kepercayaan Sapta Darma ini seringkali mengalami ekslusi dan resistensi oleh negara dan masyarakat. Esklusi dilakukan oleh negara melalui kebijakan-kebijakan yang diskriminatif sedangkan resistensi dari masyarakat dilakukan dengan stereotyping dan labeling. Hal ini lahir karena pendefinisan agama itu sendiri mengikuti agama dominan.  Sehingga pada akhirnya bisa dikata aliran kepercayaan ini masih melihat dan merasakan bahwa pluralitas hanya bagi mereka yang berkeyakinan terhadap agama-agama besar. Tulisan ini ingin menjelaskan terkait dengan bagaimana sikap dari para pengikut aliran kepercayaan dalam hal ini pengikut Sapta Darma dalam merespon ekslusi dan resistensi tersebut. 

scholarly journals Problems of defining legal concepts in laws and other normative legal acts

Legal Ukraine ◽  
2020 ◽  
pp. 30-41
Author(s):  
Volodymyr Klochkov
Keyword(s):  
The State ◽  
Legal Concept ◽  
Legal Norms ◽  
Legal Nature ◽  
State And Society ◽  
Word Representation ◽  
The Law ◽  
Definition Of ◽  
Legal Concepts ◽  
Laws And Regulations

Each legal concept has not only content (content), but also a form. The form requires compliance with the rules for the definition and construction of concepts. Improving legal terminology is impossible without deep development and observance of the rules of analysis and the precise construction of the conceptual apparatus. Gaps in legislation and regulations are derived from inaccuracy, lack of clarity and simplicity of conceptual constructions. The inconsistency of certain legal norms found in various laws and regulatory legal acts, the inconsistency of norms with the prevailing realities of legal life in the state and society impede the fulfillment by state authorities, including law enforcement, of their functional responsibilities. Mistakes made in the preparation of draft laws and regulations, methodological recommendations mainly boil down to the violation of the requirements of the unified laws of logic: the law of identity, the law of contradiction, the law of the excluded third and the law of sufficient reason. The use of inappropriate terminology causes complications in the application of legal norms. The Constitution of Ukraine assigns to the prosecutor the function of representing the interests of a citizen or state in court in cases specified by law. The term representation is not exactly chosen. The word "representation" means: the performance of the duties of a representative; an institution representing the interests of someone; elections, as well as the law, the procedure for the election of representatives to any bodies; representation is a legal relationship in which one party (representative) is obligated or entitled to make a transaction on behalf of the other party that it represents; representation means activity on behalf of someone, on behalf of a person. By its legal nature, a representative can only be authorized for transactions that the person he represents is entitled to carry out. The representation of the prosecutor's office in court is specific, since this body does not need instructions, contracts or other documents. The prosecutor or his deputy should act not on behalf of someone, but on behalf of the state in favor of the person and citizen, state or society, within the limits established by law. In the legislation there is a conflict (conflict) in the law regarding the term «representation». To eliminate such a conflict, it is necessary to amend the Law of Ukraine «On the Prosecutor's Office». Key words: definition of concepts, laws and regulations, accuracy, clarity, brevity of terms.

The Welfare Church in Nigerian Prisons

2020 ◽  
Vol 33 (1-2) ◽  
pp. 51-68
Author(s):  
Lionel Njeukam
Keyword(s):  
Welfare State ◽  
The State ◽  
Religious Organizations ◽  
Religious Groups ◽  
Faith Based ◽  
Faith Based Organizations

Abstract In Nigeria, religious groups have played an important role to help prisoners. Although it is not unusual for religious organizations to operate within penitentiaries, this article gives attention to the scope and importance of the involvement of such organizations in the lives of inmates in Nigeria. In fact, faith-based organizations have been providing so much assistance in the form of clothing, food, medicine, and counselling that they have become an unofficial “welfare church” within the state. Indeed, churches have also considerably assisted in the rehabilitation of prisoners. In effect, religious organizations can be seen as a substitute to the quasi-absent welfare state in Nigeria.

scholarly journals Violence, Sacrifice and Chiefship in Central Equatoria, Southern Sudan

Africa ◽  
2007 ◽  
Vol 77 (4) ◽  
pp. 535-558 ◽  
Author(s):  
Cherry Leonardi
Keyword(s):  
Local Authority ◽  
The State ◽  
Oral Histories ◽  
Southern Sudan ◽  
State And Society ◽  
Historical Relationship ◽  
Definition Of ◽  
Deflected State ◽  
Current Governance

AbstractThis article explores specific oral histories and chiefship debates in the aftermath of the SPLA war in two Southern Sudanese chiefdoms. It argues that these local histories reveal much about the historical relationship between state and society – and in particular the mediation with external violence – which is central to understanding the legitimacy of local authority. Rather than being the strong arm of the state, chiefs have ideally mediated and deflected state (and rebel) violence. Unlike other African examples, they have been marginal both in landowning and patrician structures, so that chiefship has offered a more inclusive and pragmatic definition of community than have patrilineal discourses. As elsewhere in Southern Sudan, the early chiefs were often proxy mediators with marginal or outside origins and their access to government force has been balanced by the continuing authority of rain chiefs, elders, senior lineages and ‘maternal uncles’. Current governance interventions which treat chiefs as sole custodians of community land and customs may not be compatible with local understandings of the role of the chief. Oral histories of chiefship origins reflect a symbolic bargain made with government and with chiefs, whereby the latter use their ‘good speech’ to mediate violence, and if necessary sacrifice themselves to ‘bail’ people from external/government force.

MAMLUKS IN OTTOMAN TUNISIA: A CATEGORY CONNECTING STATE AND SOCIAL FORCES

2016 ◽  
Vol 48 (3) ◽  
pp. 473-490 ◽  
Author(s):  
M'hamed Oualdi
Keyword(s):  
Ottoman Empire ◽  
19Th Century ◽  
A Priori ◽  
The State ◽  
Social Forces ◽  
State And Society ◽  
Definition Of

AbstractThis essay examines how administrative documents categorized the mamluks who served Ottoman governors of Tunis from the early 18th to the mid-19th century. The categorization of these state slaves-cum-servants illuminates three issues, namely, the relationships between Islamic states and societies, interactions between the Ottoman Empire and its provinces, and forms of military slavery around the globe. Seeing registers, letters, and historical chronicles as spaces of interaction allows us to break free from an a priori definition of mamluks. By exploring how slaves and servants contributed to defining themselves in administrative documents, I not only argue for a new understanding of the mamluk category, but also show that mamluks did not separate state and society. On the contrary, in the Tunisian case, mamluks connected the state to various imperial and provincial social forces.

scholarly journals Responsibility for Sacrilege in Russian Empire of 19th — early 20th Centuries (Law and Enforcement)

2021 ◽  
Vol 1 (7) ◽  
pp. 463-478
Author(s):  
A. A. Solnyshkin ◽  
N. M. Korneva
Keyword(s):  
Law Enforcement ◽  
Russian Empire ◽  
The State ◽  
Orthodox Church ◽  
Property A ◽  
State And Society ◽  
History Of ◽  
The Russian Empire ◽  
Definition Of ◽  
The Relationship

The article deals with the history of relations between the Orthodox Church and the state and society. The importance of the religious component as a factor that played one of the key roles in the relationship between the state and society in Russia in the 19th — early 20th centuries is emphasized. The history of the development of responsibility for crimes against faith is traced. Particular attention is paid to this type of religious crime as sacrilege. The definition of “sacrilege” is given as a property encroachment directed at sacred or consecrated objects, as well as at church property. A detailed description of this type of crime is given and, using examples of judicial precedents of the law enforcement practice of the Russian Empire of the 19th century, its features are shown. The novelty of the study lies in the fact that it traces the evolution of the concept of “sacrilege” in Russian legislation of the 19th — early 20th centuries and determines the main trends in the field of law enforcement in relation to these crimes. It is proved that, despite the all-Russian tendency to gradually mitigate punishments for committing many religious crimes at the beginning of the 20th century, mitigation of responsibility in relation to sacrilege did not happen.

scholarly journals Cultism in Rivers State: Causes, Faith-Based Organizations’ Role and the Setbacks

2019 ◽  
Vol 37 (1) ◽  
pp. 18-36
Author(s):  
George C Nche
Keyword(s):  
The State ◽  
Narrative Approach ◽  
Faith Based ◽  
Faith Based Organizations ◽  
Rivers State ◽  
Different Parts

This study explored the role of faith-based organizations (FBOs) in addressing the scourge of cultism in Rivers State. Views were elicited from 16 informants from different parts of the state. Using a descriptive narrative approach, the study revealed that youth unwillingness to work and unemployment were ranked highest among the factors responsible for the menace of cultism in Rivers State. Prayers and occasional enlightenment are the major roles FBOs (e.g. congregations) have played in addressing the menace amidst setbacks such as complicity of politicians, lack of fund and lack of cooperation from parents and local chiefs in some communities in the state. The implications of the findings for FBOs, youths and family are discussed.

scholarly journals KEBIJAKAN NEGARA DALAM MENGAKOMODIR AGAMA PRIBUMI PERSPEKTIF SOSIAL-ANTROPOLOGI

2019 ◽  
Vol 2 (2) ◽  
pp. 211-226
Author(s):  
Abd Aziz Faiz
Keyword(s):  
The State ◽  
World Religions ◽  
Indigenous Religion ◽  
Definition Of Religion ◽  
Indigenous Religions ◽  
Definition Of

In a practical context, the state of Indonesia has accommodated and acknowledged the existence of indigenous religions with other names, Penghayat Kepercayaan (belivers of mystical gorup), even its position now maybe equivalent to six religions recognized by the state, but in the context of practical services it needs to be investigated further. Unfortunately, the state has not used the definition of religion social-anthropologically yet, it uses a biased politically definition. The implication is that the state see indigenous religion as not religion. This led to the need for religiousization of it followers which led to the conflicts of mission from six world religions. Because of this, indigenous religions experienced conflict with the state, in the same time it also conflict with six world religions. Their position was finally squashed, therefore the recommendations of this paper looked at the need for Penghayat Kepercayaan to be placed in the Ministry of Religion by forming the BIMAS Penghayat Kepercayaan, at least the country put indigenous religion important and equivalent with six world religions.[Dalam konteks yang praktis, negara telah mengakomodir dan mengakui eksistensi agama pribumi dengan nama lain yaitu Penghayat Kepercayaan, dan bahkan kedudukannya mungkin setara dengan agama besar, meski dalam konteks pelayanan praktis perlu diteliti lebih jauh. Sayangnya hinga saat ini negara belum menggunakan definisi agama secara sosial-antropologis, tetapi menggunakan definisi yang bias politik kekuasaan. Implikasinya adalah negara memandang agama pribumi bukan agama. Hal ini membawa perlunya agamaisasi pengikut agama pribumi yang menimbulkan konflik misi dari agama-agama besar. Karena itu, agama pribumi mengalami konflik denga negara, juga dengan agama-agama besar sekaligus. Posisi mereka akhirnya serba terjepit, karena itu rekomendasi tulisan ini memandang perlu Penghayat Kepercayaan diletakkan di Kementerian Agama dengan membentuk BIMAS Penghayat Kepercayaan, setidaknya dengan demikian negara meletakkan agama pribumi penting dan setara dengan agama besar lainnya.]

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