scholarly journals Diskoneksi Nomad: Paradoks Kemenjadian dalam Sosial Media bertema Travelling

2019 ◽  
Vol 11 (2) ◽  
pp. 108
Author(s):  
Dian Arymami

In the midst of global economic development, traveling activities have experienced a rapid increase as a culture of leisure and recreation among the people of Indonesia. The journey narrated by bloggers and influencers (influencers) has created its own lifestyle trends and further values that are intertwined with the daily culture of society. This study examines the narrative of the journey of bloggers on Instagram as textual artifacts to gain insight into how the values and culture of human life are woven into the phenomenon of travel. This study uses semiotic analysis which is read further by using the Deleuze and Guattari concepts regarding the ‘becoming self’. This research departs from narrative assumptions and representations which are seen as representative of molecular political forms that subvert the molar identity and fixed position. The results of this research show representations of travel extending the value of independence, solitude, individualism, creativity, freedom and modernity. Where the journey itself is seen as a primary need that is pleasant, cheerful and calming. Furthermore, in the eyes of schizophrenic unconsciousness, the phenomenon of traveling mediated by the text of bloggers confirms the presence of schizo subjects. A paradoxical subject, where the collective movement through travel is a joint movement to be alone. Di tengah perkembangan ekonomi global, aktifitas travelling mengalami peningkatan pesat sebagai budaya kesenangan di waktu luang (leisure) dan rekreasi di kalangan masyarakat Indonesia. Perjalanan yang dinarasikan para bloggers maupun influencers (pemberi pengaruh) telah menciptakan tren gaya hidup tersendiri dan lebih jauh nilai-nilai yang berjalinan dengan budaya keseharian masyarakat. Penelitian ini menelaah narasi perjalanan bloggers di Instagram sebagai artefak tekstual untuk mendapatkan wawasan tentang bagaimana nilai dan budaya kehidupan manusia terajut dalam fenomena perjalanan. Penelitian ini menggunakan analisis semiotika yang dibaca lebih lanjut dengan menggunakan konsep Deleuze dan Guattari mengenai ‘diri yang menjadi’. Penelitian ini berangkat dari asumsi narasi dan representasi yang dilihat sebagai perwakilan bentuk-bentuk politik molekuler yang menumbangkan identitas molar dan posisi tetap. Hasil dari peneltian ini menunjukan representasi perjalanan memperluas nilai kemandirian, kesendirian, individualisme, kreatifitas, bebas dan modern. Di mana perjalanan itu sendiri dilihat sebagai kebutuhan primer yang menyenangkan, ceria dan menenangkan. Lebih lanjut dalam kacamata ketidaksadaran masyarakat skizofrenik, fenomena traveling yang termediasi oleh teks para bloggers menegaskan kehadiran subyek skizo. Subyek yang penuh paradoks, dimana gerakan kolektif melalui perjalanan merupakan gerakan bersama untuk menjadi sendiri.

2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Mursal Dan Suhadi

<p><em>IMPLEMENTING ISLAMIC PRINCIPLE IN ECONO- MIC ACTIVITIES: ALTERNATIV TO REALIZE THE LIFE BALANCE. This paper aims to explain the principles of Islam in economic activity contained in the al-Quran and Hadith. The principle of  balance occupy a decisive role in human life to reach al-Falah. The balance is the Sunnah of  Allah, balanced life is one of  the essence of  Islam, so Muslims were referred to as the people of the middle (Ummatan wasthan). Islamic Economics aims to create a balanced life, which includes, among others, the physical with the mental balance, the material with the spiritual, the individual with the social, the present with the future, and the world to the hereafter. This is because, physical balance with mental, spiritual or the material will create a holistic for the welfare of man. Economic development are too concerned with material aspects and ignore the spiritual aspect only will bear false happiness, even quite disastrous.</em></p><p><strong>k</strong><strong>eyword: </strong><em>Islam, Economic, Balanced.</em></p><p><em>T</em><em>ulisan  ini  bertujuan  untuk  menjelaskan  tentang  prinsip  Islam dalam aktivitas ekonomi yang tertuang dalam al-Quran dan Hadis. Prinsip keseimbangan menduduki peran yang sangat menentukan dalam kehidupan manusia untuk mencapai al-Falah. Keseimbangan merupakan sunnah Allah, kehidupan yang seimbang merupakan salah satu esensi ajaran Islam, sehingga umat Islam pun disebut sebagai umat pertengahan (Ummatan wasthan). Ekonomi Islam bertujuan untuk menciptakan kehidupan yang seimbang, yang mencakup antara lain keseimbangan fisik dengan mental, material dengan spiritual, individu dengan sosial, masa kini dengan masa depan, serta dunia dengan akhirat. Hal ini karena, keseimbangan fisik dengan mental, atau material dengan spiritual akan menciptakan kesejahteraraan  holistik  bagi  manusia.  Pembangunan  ekonomi yang terlalu mementingkan aspek material dan mengabaikan aspek spiritual hanya akan melahirkan kebahagiaan semu, bahkan justru menimbulkan petaka.</em></p><p><strong>k</strong><strong>eywords: </strong><em>Islam, Ekonomi, Keseimbangan</em></p><p><em><br /></em></p>


2021 ◽  
Vol 4 (1) ◽  
pp. 66-75
Author(s):  
Althafa Razena Zuhri ◽  
M. Kholil Nawawi ◽  
Syarifah Gustiawati

Shopping via online is being one of the human life style for modern society. The developement of the buying something by online increase up to 26 % with the new consument reach 51%. By this phenomena can be used by the decorative fish in dveloping thei bussiness along the pandemic covid-19. The people who keep stay at home during the pandemic can contribute to increase or develope e-commerce. This research is to know the effect e-commerce or marketing by online especially for decorative fish (ikan hias) during pandemic covid-19. The method used is descriptive quantitative by using the simple regresi analysis. The result of this research show that there is significant impact in marketing decorative fish during the pandemic covid-19. The result R Square found that the impact of marketing by online to the e-commerce of decorative fish along the pandemic covid-19 is 34.8 %.


2016 ◽  
Vol 10 (3) ◽  
pp. 352-366 ◽  
Author(s):  
Bruce Baugh

In Bergsonism, Deleuze refers to Bergson's concept of an ‘open society’, which would be a ‘society of creators’ who gain access to the ‘open creative totality’ through acting and creating. Deleuze and Guattari's political philosophy is oriented toward the goal of such an open society. This would be a democracy, but not in the sense of the rule of the actually existing people, but the rule of ‘the people to come,’ for in the actually existing situation, such a people is ‘lacking’. When the people becomes a society of creators, the result is a society open to the future, creativity and the new. Their openness and creative freedom is the polar opposite of the conformism and ‘herd mentality’ condemned by Deleuze and Nietzsche, a mentality which is the basis of all narrow nationalisms (of ethnicity, race, religion and creed). It is the freedom of creating and commanding, not the Kantian freedom to obey Reason and the State. This paper uses Bergson's The Two Sources of Morality and Religion, and Deleuze and Guattari's Kafka: For a Minor Literature, A Thousand Plateaus and What is Philosophy? to sketch Deleuze and Guattari's conception of the open society and of a democracy that remains ‘to come’.


1970 ◽  
Vol 2 (2) ◽  
pp. 15-29
Author(s):  
Mukroji Mukroji

Basically, Islamic education is a continuous, sustainable, and everlasting process of human life. Duties and functions of education are targeted at learners who continue to grow and evolve dynamically, starting from the womb until the end of life. Educational success cannot be separated from the educators, who are essentially the people having the responsibility to educate, guide, direct and lead their learners to get of success both in this world and in the hereafter. Therefore, qualified educators and professionals should have specific criteria and requirements that must be met in order to achieve the purpose of life, and also the properties that adorn his personal duty and responsibility as educators in the view of Islam. A good educator is a person who pays attention to the duties and responsibilities to the students, based on faith and piety to God, and also able to develop the potentials of either the inner or outer (physical, psychological, and spiritual). Pada hakikatnya, pendidikan Islam adalah suatu proses yang berlangsung secara kontinyu dan berkesinambungan dalam kehidupan manusia dan berlangsung sepanjang hayat. Tugas dan fungsi pendidikan memiliki sasaran pada peserta didik yang senantiasa tumbuh dan berkembang secara dinamis, mulai dari kandungan sampai akhir hayatnya dan keberhasilan pendidikan tidak lepas dari aspek pendidik. Pendidik pada hakekatnya adalah orang yang telah mendapatkan amanat dan mempunyai tanggung jawab dunia akherat dalam mendidik, membimbing, mengarahkan dan mengantarkan peserta didik ke gerbang kesuksesan baik di dunia maupun di akherat. Oleh karena itu untuk menjadi pendidik yang berkualitas dan profesional harus memiliki kriteria dan persyaratan tertentu yang harus dipenuhi dalam rangka pencapaian tujuan hidup dan juga sifat-sifat yang menghiasi pribadinya dalam menjalankan tugas dan tanggungjawab sebagai pendidik dalam pandangan Islam. Pendidik yang baik adalah pendidik yang memperhatikan tugas dan tanggung jawabnya terhadap peserta didik, yang dilandasi iman dan taqwa kepada Allah SWT, dan juga mampu mengembangkan potensi yang ada baik lahir maupun batin (jasmani, psikis, maupun rohani).


2018 ◽  
Vol 28 (2) ◽  
Author(s):  
Rose Masubelele

 The telling of stories forms an integral part of human activities. It dominated pre-modern cultures and is still a human preoccupation today. All aspects of human life may be turned into a story, which may take one of many forms. Stories may be original creations in the language and culture in which they are told, or they may be derived—that is, they may be taken from another language and culture. Whatever the case, the people who are telling or retelling the story pattern the language they use in a manner that will arouse interest in their audience. It is against the backdrop of retelling stories that this article examines Ntuli’s use of elements of folklore in his translation of Mandela’s Long Walk to Freedom. The elements to be explored in Ntuli’s translation include proverbs and idioms. Gottschall’s notion of The storytelling animal underpins the discussions in this article. Accordingly, the article demonstrates how the use of the elements of folklore helped the translator to adorn his work in order to assert his presence in the text and to relate the receptor to modes of behaviour relevant to their culture. 


Author(s):  
مها بنت منصور الصائغ

شهد تاريخ الأمة الإسلامية حضارة ونهضة عالمية في جميع مجالات الحياة الإنسانية، ومما كان له كبير الأثر في ذلك هو الأوقاف التي بدأت مع سيد البشرية محمد صلى الله عليه وسلم واستمرت بتنوع وشمولية إلى عصرنا الحالي؛ ولكن ما تعرضت إليه الأوقاف من إهمال وإقصاء وضياع يرجع لأسباب عديدة من أهمها غياب التوثيق الوقفي. تقوم الدراسة على تتبع مفهوم الوقف والتوثيق، والوقف في الإمارات العربية المتحدة ول سيما في إمارة الشارقة. توصلت الدراسة إلى نتائج منها: أن الأوقاف قائمة منذ زمن بعيد، وأن رغبة الواقف بالوقف وإقدامه عليها لم ينقصها سوى وثيقة، وأنه لا وثائق لها ولا مستندات، كما أن العرض الموجز لنشأة دائرة الأوقاف بالشارقة وسعيها لإحياء سنة الوقف ونشر ثقافته نراه يتضح شيئاً فشيئاً من خلال تفعيل مواد القانون والبحث حول الأنسب والأصح لحماية الأوقاف، ولم يكن هذا الاهتمام بالوقف إلا انعكاساً لتوجه الواقفين وتماشياً لرؤية الحكام وامتثالاً لنهج خير الأنام ورغبة في تكافل الأرواح وحباً للسلام. الكلمات المفتاحيّة: الوقف، التوثيق، المقارنة، الشارقة. Abstract The history of Islamic nation has witnessed a global civilization and it has had a great impact in all areas of human life, including the endowments that began with the master of humankind; Muhammad S.A.W. and it was continuing in diversity and comprehensively until our epoch. However, there are some problems related to endowment management such as negligence, exclusion and loss that due to many reasons. Among the most important reasons is the absence of endowment documentations. Therefore, the study aims to discuss the concept of endowment and documentation, as well as the endowment in United Arabic Emirates, especially in the Emirate of Sharjah. The study concluded that the practice of endowment has been existed for a long time, yet there are in need of endowment documentations. This study also found that the information related to the establishment of institution of endowment in Sharjah and its role has   spread widely to the people through the enforcement of the law and the implementation of the research related to the practice of endowment in order to sustain them in a good way. This documentation system was only a reflection of what has  stated in Shariah laws regarding the practice of endowment among the donors, so that it will be in line with the approach of good intentions and love of peace. Keywords: Endowment, Documentation, Comparison, Sharjah.   


Author(s):  
Оlena Fedorіvna Caracasidi

The article deals with the fundamental, inherent in most of the countries of the world transformation of state power, its formation, functioning and division between the main branches as a result of the decentralization of such power, its subsidiarity. Attention is drawn to the specifics of state power, its func- tional features in the conditions of sovereignty of the states, their interconnec- tion. It is emphasized that the nature of the state power is connected with the nature of the political system of the state, with the form of government and many other aspects of a fundamental nature.It is analyzed that in the middle of national states the questions of legitima- cy, sovereignty of transparency of state power, its formation are acutely raised. Concerning the practical functioning of state power, a deeper study now needs a problem of separation of powers and the distribution of power. The use of this principle, which ensures the real subsidiarity of the authorities, the formation of more effective, responsible democratic relations between state power and civil society, is the first priority of the transformation of state power in the conditions of modern transformations of countries and societies. It is substantiated that the research of these problems will open up much wider opportunities for the provi- sion of state power not as a center authority, but also as a leading political structure but as a power of the people and the community. In the context of global democratization processes, such processes are crucial for a more humanistic and civilized arrangement of human life. It is noted that local self-government, as a specific form of public power, is also characterized by an expressive feature of a special subject of power (territorial community) as a set of large numbers of people; joint communal property; tax system, etc.


2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”


Koedoe ◽  
1991 ◽  
Vol 34 (1) ◽  
Author(s):  
Ina Plug ◽  
Paul Skelton

Fish remains from Late Iron Age sites in the Transvaal are relatively scarce. It seems as if the people did not utilize the riverine resources extensively. Therefore the unique assemblage of large numbers of fish bones on a Late Iron Age site, provides some insight into the fish population of a section of the Letaba River a few hundred years ago. The presence of other faunal remains provides some information on prehistoric utilization of the environment in general. Hunting strategies and aspects of herding can also be deduced from the faunal remains.


1970 ◽  
Vol 2 (1) ◽  
pp. 53-59
Author(s):  
Ralph K. Davidson

Today, the need for economic development is self-evident to the millions of people in Asia, Africa and Latin America who suffer from malnutrition, are ill-housed, poorly educated, and either unemployed or grossly underemployed. The ultimate objective of economic development is to raise the standard of life – the quality of life - for the mass of the people, to widen their area of choice, to open up new opportunities for human well-being. The less developed countries have two-thirds of the 3.5 billion people but receive only 12.5 percent of the world's gross national product. Life appears to be an economic treadmill with the future blighted by an excessive rate of population growth for millions of people. India provides a good illustration of the problem. With an estimated population of 525 million at mid-1968, India had 15 percent of the world's population, 2.4 percent of the world's land area, hardly 2 percent of the world's income, and an annual per capita income level of around $75.


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