scholarly journals THE PHENOMENON OF UANG PANAI' IN WEDDING BUGIS MAKASSAR : A PERSPECTIVE OF CULTURE AND RELIGION)

2019 ◽  
Author(s):  
Syahru Ramadan
Keyword(s):  
Cultural Values ◽  
Self Esteem ◽  
Chemical Components ◽  
Her Family ◽  
Family Culture ◽  
The Family ◽  
History Of ◽  
The One ◽  
Correct Understanding ◽  
Islamic View

This paper is titled "The Phenomenon of Uang Panai’ in Wedding Bugis Makassar (a Perspective of Culture and Religion)". This paper aims to present an overview of the culture of uang panai’ in wedding Bugis Makassar. It departs from a few mistakes during this among the general public about the culture of uang panai’. Through this writing these views will be straightened so as to produce a correct understanding of the essence of the culture of uang panai’. The few things that are described in this paper, among other things: first, the early history of the culture of uang panai’ in Bugis Makassar; second, a myth in the ceremony uang panai’ Bugis-Makassar; Third, the value contained in uang panai’; Fourth, the Islamic view marriage about uang panai’ in Bugis Makassar; and fifth, difference in essence uang panai’ past and present (criticism of panai’ phenomenon). In Indonesia, especially those in Bugis-Makassar, besides setting up a dowry, the groom must prepare money ride (panai') before deciding to get married. Uang panai’ is not counted as a marriage dowry but as indigenous money agreed upon by both partie or family. The tradition of panai’ does not apply to marriages between men and women Bugis Makassar with nonBugis Makassar, Bugis Makassar men will follow the tradition of the family of the woman who was going to marry. However, this culture is generally maintained when women Bugis Makassar in applying for a male nonBugis Makassar. This occurs because the wedding traditions Bugis Makassar woman is the one who picked up so that the customs used on the sides of her family. Culture siri' in this case Indeed a noble culture conceptually and philosophically. In fact, siri' is still recognized as one of the cultural values that influence the personality of the Bugis Makassar. Value siri' in the form of shame or dignity as a basis to act Bugis Makassar in life. Two of the content value in the concept of the siri’ value is embarrassed and the value of self esteem (dignity). When the aspect shame dominating personality, the aspect of self esteem should be offset, when the aspect of self esteem tend to arrogance, then the aspect of shame and humility should return the gesture self esteem to a balanced budget position, like the two chemical components are soluble compounding, then both the cultural values in question was not merely coexist but both converge and merge in symbiosis in siri'. By understanding the meaning of siri 'and pacce', there are positive things that can be taken as the concept of the formation of national law, which in this philosophy of how the respect for human values to be fair to myself and to others how to live with due regard to the interests of others.

scholarly journals „Osobliwie muszę tu wyznać zrządzenie Boskie nad tobą Synu mój kochany, iż twoja najlepiej cię kochająca Matka, uniesiona często słabością rozumu swojego, biła cię i źle ci życzyła”. Choroba psychiczna w rodzinie w drugiej połowie XVIII wieku na przykładzie dzieciństwa Stanisława Mikołaja Tretera

2019 ◽  
pp. 103-112
Author(s):  
Małgorzata Ewa Kowalczyk
Keyword(s):  
Mentally Ill ◽  
18Th Century ◽  
Mental Disease ◽  
Central State ◽  
Her Family ◽  
The Family ◽  
Mental Diseases ◽  
History Of ◽  
Professional Care ◽  
The One

Stanisław Mikołaj, son of Agnieszka, nee Izbicki, and Stanisław Treter, the king’s chamberlain, was born on 19th November 1776. When he was seven years old it turned out that his mother was mentally ill, most probably suffering from schizophrenia. In the 18th century mental and nervous disorders were very rare, and foreigners visiting Poland even thought they were characteristic of Poles. Certainly, mental disease in a family does not only affect the one who actually suffers from it, it has an impact on each family member and somehow everyone is involved. Agnieszka’s psychosis started with aggressive behaviour towards her family, and especially her son. She would destroy things which either belonged to him or were in some way related to him, she would scream at him, physically and mentally harass him. His father would usually buy the things the boy needed most, such as underwear, clothes and shoes, in well-kept secret. Agnieszka categorically opposed this and even “became stubborn and restless which influenced the atmosphere in this home”. Because of his mother’s disease and its influence on the atmosphere in the family, the boy often felt anxiety and fear, and sometimes even annoyance and despair. In November 1786 Stanisław Treter decided that it would be better if his wife stayed in Warsaw for a while. The atmosphere at home was becoming worse and worse, and their ten-year-old son required systematic and extensive education, while Agnieszka herself needed “professional” care. In the 18th century people who suffered from mental diseases would usually live with their families and be provided with good care and a kind of particular respect, unless they were dangerous to others. However, Agnieszka was completely unpredictable. Her irrepressible aggression was understood by her son as a lack of love and acceptance. He often felt lost and very lonely. His mother’s mental disease did not create supportive conditions for the development of the child’s emotions and mentality. Certainly, like any other child he loved his “Mummy” very much, so parting with her was a very difficult experience for the boy. Disharmony in the Treter family, which was the consequence of Agnieszka’s disease, developed in Stanisław Mikołaj patterns of instability, hostility and neglect. Thus it is not surprising that he became oversensitive, egoistic, combative and aggressive. We learn about Stanisław Mikołaj Treter’s difficult childhood from his father’s notes. In 1785 he decided to write a history of his son’s life and education, and it took him four years to write in 13 letters which are now kept in the Central State Historical Archive of Ukraine in Lvov.

Family Culture, Renaissance Culture

1987 ◽  
Vol 40 (4) ◽  
pp. 661-681 ◽  
Author(s):  
Barbara B. Diefendorf
Keyword(s):  
Family History ◽  
Cultural Values ◽  
Family Life ◽  
Complex I ◽  
Family Tree ◽  
Family Culture ◽  
The Family ◽  
History Of ◽  
And Behaviors

Born in 1960 with the publication of Philippe Ariès's L'enfant et la vie familiale, family history as we know it has been tremendously fertile. Although the succession is disputed, its progeny are legion. It is not my intention here to trace the complex genealogy of Ariès's descendants or to separate dutiful heirs from rebels who have renounced their patrimony. The family tree is too prolific, its internal divisions too complex. I hope rather to focus on two main themes in the history of the family, themes which seem to me particularly fruitful where our understanding of the Renaissance is concerned. The first theme involves the fundamental structures of family life— ties of kinship and patterns of residence. The second is marriage and the role of women in the family. In both cases, I am particularly interested in the cultural values represented by these structures and behaviors.

Apocalyptic Antinomies in Paul's Letter to the Galatians

1985 ◽  
Vol 31 (3) ◽  
pp. 410-424 ◽  
Author(s):  
J. Louis Martyn
Keyword(s):  
The Family ◽  
Positive Sense ◽  
History Of ◽  
The One

At several junctures in the history of its interpretation Paul's letter to the Galatians has been seen as the embarrassing member of the Pauline letter-family, the one refusing to be brought into line with the others, and even, in some regards, the one threatening the unity and good-natured comradery of the family. Luther, to be sure, called on the familial image in an entirely positive sense, when he confessed himself to be happily betrothed to the letter. Others have considered that betrothal the prelude to an unfortunate marriage, in which Luther was led astray, or led further astray, by this intractable and regrettable letter.

scholarly journals Pomiędzy tradycją zakonu a tradycją rodu – treści ideowe fasady kościoła Benedyktynek pw. św. Katarzyny w Wilnie

Artifex Novus ◽  
2019 ◽  
pp. 58-75
Author(s):  
Anna Sylwia Czyż
Keyword(s):  
Community Life ◽  
The Family ◽  
History Of ◽  
The Will ◽  
The Common ◽  
Grand Duchy Of Lithuania ◽  
The One ◽  
The Military ◽  
The Church ◽  
Grand Duchy

ABSTRAKT Sprowadzone do Wilna między 1616 a 1618 r. benedyktynki utworzyły niewielką i skromnie uposażoną wspólnotę. Ich sytuacja zmieniła się w 1692 r., kiedy to dzięki bogatym zapisom Feliksa Jana Paca mogły wystawić murowany kościół konsekrowany w 1703 r. Hojność podkomorzego litewskiego nie była przypadkowa, bowiem do wileńskich benedyktynek wstąpiły jego córki Sybilla i Anna, jedyne potomstwo jakie po sobiepozostawił. Z nich szczególne znaczenie dla dziejów klasztoru miała Sybilla (Magdalena) Pacówna, która w 1704 r. została wybrana ksienią. Nie tylko odnowiła ona życie wspólnoty, ale stała się również jedną z najważniejszych postaci ówczesnego Wilna. Po pożarze w 1737 r. Sybilla Pacówna energicznie przystąpiła do odbudowy klasztoru i kościoła, którą kończyła już jej następczyni Joanna Rejtanówna. Wzniesioną wówczas według projektu Jana Krzysztofa Glaubitza fasadę ozdobiono stiukowo-metalową dekoracją o indywidualnie zaplanowanym programie ideowym odwołującym się i do tradycji zakonnej i rodowej – pacowskiej. W fasadzie wyeksponowano ideały związane z życiem benedyktyńskim sytuując je wśród aluzji o konieczności walki na płaszczyźnie ducha i ciała, włączając w militarną symbolikę także konieczność walki z wrogami Kościoła i ojczyzny oraz charakterystyczną dla duchowości benedyktyńskiej pobożność związaną z krzyżem w typie karawaka oraz zOpatrznością Bożą. Jednocześnie przypominano o bogactwie powołań w klasztorze benedyktynek wileńskich przyrównując mniszki do lilii. Porównanie to dzięki obecności w fasadzie herbu Gozdawa (podwójna lilia) oraz powszechnego w XVII i XVIII w. zwyczaju określania Paców „Liliatami” można było odnosić także do ich rodu, w tym do zasłużonej dla klasztoru ksieni Sybilli. Tak mocne wyeksponowanie fundatorów było nie tylko chęciąupamiętnia darczyńców, ale wraz z całym architektonicznym i plastycznym wystrojem świątyni wiązało się z koniecznością stworzenia przeciwwagi dla nowego i prężnie rozwijającego się pod patronatem elity litewskiej klasztoru Wwizytek w Wilnie. Przy tym charakter dekoracji fasady kościoła pw. św. Katarzyny wpisuje się w inne fundacje Paców: kościół pw. św. Teresy i kościół pw. śś. Piotra i Pawła będąc ostatnią ważną inicjatywą artystyczną rodu w stolicy Wielkiego Księstwa Litewskiego. SUMMARY The Benedictines, who had been brought to Vilnius between 1616 and 1618, formed a small and modest community. Thanks to the generous legacy of Feliks Jan Pac, in 1692 their situation changed as they could erect a brick church, which was then consecrated in 1703. The generosity of the Lithuanian chamberlain was not a coincidence; his two daughters, Sybilla and Anna, the only offspring he left, had joined the Benedictine Sisters in Vilnius. Sybilla (Magdalena) Pac, who became an abbess in 1704, was particularly important for the history of the monastery. Not only did she renew the community life, but she also became one of the most important personalities of the then Vilnius. After the fire in 1737 Sybilla Pac vigorously started rebuilding the monastery and the church, which was completed by her successor, Joanna Rejtan. The facade which was then erected after Johann Christoph Glaubitz’s design was adorned with stucco and metal decorations with a perfectly devised ideological programme which referred to the tradition of the order and to the one of the Pac family. The facade presented ideals connected with the Benedictine life, which placed them among the hints of having to fight at the level of spirit and body, incorporating among the military symbols also the need to fight the enemies of the Church and the state, and the typical for the Benedictine spirituality piety connected with the Caravaca cross and the Divine Providence. At the same time, it reminded of the Benedictine vocations comparing nuns to lilies. This comparison, due to the presence of the Gozdawa coat-of-arms (double lilie) and the common nickname of the Pac family in the 17th and 18th cc. “the Liliats”, could also apply to their lineage, including the abbess Sybilla and her services to the monastery. Exposing founders in such an emphatic way was not only the will to immortalise them, but was also, together with the entire architectural and artistic decor of the church, connected with the need to counterbalance the new and dynamicallydeveloping Visitation Monastery in Vilnius. At the same time, the nature of the facade decoration of the Church of St. Catherine is in line with other foundations of the Pac family: St Theresa’s Church and the St Peter and St Paul Church, and was the last significant artistic initiative of the family in thecapital of the Grand Duchy of Lithuania

Re-Contextualization of Ethical Values of Pashtun Tribe by the Educated Female Folk in Pakistan

2019 ◽  
pp. 210-228
Author(s):  
Sameen Masood ◽  
Muhammad Farooq
Keyword(s):  
Social Structure ◽  
Cultural Values ◽  
Gender Discrimination ◽  
New Paradigm ◽  
Value System ◽  
Global Context ◽  
Participation Of Women ◽  
The Social ◽  
The Family ◽  
History Of

It is believed that the economic participation of women in Pakistan has been intensively affected by an enduring male-capitalist social system. Moreover, the history of gender discrimination has been linked with the medieval cultural values that uplifted and empowered men over women in every sphere of life, especially in the economic realm. A typical case is believed to be the Pashtun culture. This chapter investigated indigenous values of Pashtun culture where women are underrepresented in the economy. Women did not see themselves as underprivileged. Rather, they perceived themselves as a vital and prestigious part of the family and the wider Pashtun society. For educated women in Pashtun society, the values system is guided by social structure, which is accounted for by stability and unity in society. Cultural values are operationalized as the mechanism of division of labor. The findings redefine female empowerment and propose a new paradigm in the global context. The indigenous value system guides the social structure which leads to stability and unity in the society.

Assessing Families (Not Just Individuals) for Missionary Service

2016 ◽  
Vol 44 (4) ◽  
pp. 329-347 ◽  
Author(s):  
Fred C. Gingrich
Keyword(s):  
Family Relationships ◽  
Family Assessment ◽  
Family Unit ◽  
The Family ◽  
History Of ◽  
Assessment Techniques ◽  
Missionary Service ◽  
Mission Service ◽  
The One ◽  
The Individual

The assessment of missionaries tends to focus on the adult members of the family unit being approved for service. Yet, the family is the one consistent relational network that missionaries are connected to throughout the pre-field, on the field, and post-field phases of mission service. In addition, throughout the history of missions sending bodies have struggled to balance the needs of the missions context, the ministry gifts that the adult members of the family bring to the field, and the dynamics of their marital and family relationships. While the literature on missionary children has grown significantly, adopting a perspective that prioritizes the family unit as the unit being “sent” may result in helpful information regarding missionary attrition and longevity. Therefore, assessing missionary families, not only the individual members of the family, at the various stages of missionary service is warranted. Using concepts and techniques from systems theory, a model and logistical factors for assessing missionary families are presented, along with suggestions for whom to assess, what to assess, and how to conduct family assessment. Resources and possible assessment techniques are also provided.

scholarly journals الولاية في الزواج: مقاصدها في الشريعة وتحدياتها المعاصرة (Guardianship in the Marriage: Its Objectives in the Shariah and Contemporary Challenges)

2020 ◽  
Vol 17 (3) ◽  
pp. 96-116
Author(s):  
غالية بوهدة ◽  
ميسزيري بن سيتريس ◽  
سناء بن سايح
Keyword(s):  
Point Of View ◽  
Inductive Method ◽  
Analysis Method ◽  
Human Right ◽  
Marriage And Family ◽  
Family Culture ◽  
Content Analysis Method ◽  
The Family ◽  
Correct Understanding ◽  
Women Rights

تأتي هذه الورقة البحثية في معالجة ما ساء من الأفهام وانتشر حول موقف الإسلام من الحريات الفردية في اتخاذ القرارات والمواقف، إذ تتعالى في ذلك بعض الأصوات من دعاة حقوق الإنسان في تصوير الإسلام أنه حجّر على الحريات الفردية وقيدها (الموسى: 2019، مقدمة الكتاب) بصورة تلغي حق الإنسان في اختياراته الخاصة، وفي إطار ذلك الإشكال تدرس هذه الورقة قضية الولاية على المرأة في عقد الزواج، إذ تعمل على إظهار بعض الممارسات التي كرستها الكثير من الأعراف في أن الولاية سلطة مطلقة للولي (الأب، الأخ...) تمنع حق البنت في حرية الاختيار وهذا ما جعل بعض المنظمات الحقوقية النسوية تدعو بالرفع المطلق للولاية في الزواج، وأن الاختيار في الزواج حق محض ومطلق للبنت. وتستند الدراسة إلى منهجين: المنهج الاستقرائي في تتبع وجمع المادة العلمية من المصادر والمراجع ذات العلاقة بالموضوع، والمنهج التحليلي في بيان المفاهيم الصحيحة للولاية وممارساتها في المجتمع، وفي إظهار أوجه الخطورة على حفظ الأسرة المسلمة من دعوات الحقوقين في إلغائها. تهدف هذه الورقة إلى بيان المفهوم الصحيح للولاية في الزواج وأحكامها وشروطها في ضوء مقاصد الشريعة من حيث أنها تعمل على جلب ما فيه نفع للأسرة وضمان استقرارها واستمرارها، ودرء كل ما فيه ضرر متوقع على زواج البنت دون ولاية وليها من حيث بيان مفاسدها في الإخلال بمقاصد الزواج والأسرة باعتبار المآل. وتهدف في نتائجها أيضًا إلى بيان وسائل غرس ثقافة أسرية أصيلة وسليمة لمواجهة التحديات المعاصرة التي تتربص بالأسرة المسلمة في الأمة. الكلمات المفتاحية: الولاية، عقد الزواج، مقاصد الأسرة، التحديات المعاصرة. Abstract This paper deals with the widespread misunderstandings regarding the Islamic standpoint in relation to individual freedom in taking decisions and holding positions as there are arising some voices from human right activists claiming that Islam has abandoned and restricted individual freedoms (Musa: 2019) in such a way where it vialotes the rights of the humans in their private choices. In the same context, this paper tries to study the issue of guardianship in the marriage highlighting some practices which have rooted in many customs giving the impression that guardianship is an absolute authority of the giardians (father, brother…) which deprives the girl to make her own choice. It resulted in some feminists and women rights movements asking for complete abolition of the guardianship in the marriage and demanding full and absolute freedom of marriage for a girl. The present study relies on two methods: inductive method which enables to collect all the academic materials from the related sources, and content analysis method through which correct connotations of guardianship and its practices in the society will be explained highlighting the potential dangers of the demands of complete abolition of the guardianship to the preservation of the family. This paper aims to present the correct understanding on guardianship in the marriage, its rulings and its conditions in the light of Maqasid al-Shariah as it acts to achieve what is beneficial for the family and guarntees its permanence and establishment as well as it removes the potential harms on the marriage of the girl without guardianship. It also indicates its evils as interrupting the objectives of the marriage and family from consequential point of view. As a result, this paper also aims to discusses the resources for inculcating a good and safe family culture which can counter contemporary challenges aiming to destroy the Muslim families of the Ummah.            Keywords: Guardianship, Contract of Marriage, Objectives of the Family, Contemporary Challenges.  

scholarly journals COUNSELLING ON THE ROLE OF WOMEN IN THE IMPLEMENTATION OF THE CONCEPT OF WASATHIYAH (MODERATE) ISLAM

ICCD ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 269-272
Author(s):  
Elis Teti Rusmiati ◽  
Rajab Ritonga
Keyword(s):  
The Other ◽  
Full Understanding ◽  
Islamic World ◽  
Constructive Dialogue ◽  
The Family ◽  
The One ◽  
High Level ◽  
Correct Understanding ◽  
Muslim Scholars

The idea of the concept of Wasathiyah Islam (moderate Islam) reappeared in the High Level Consultation (Summit) of World Muslim Scholars and Intellectuals at the Bogor Palace, 1-3 May 2018. Wasathiyah Islam is perceived as a perspective that understands the position of Islam between two extreme opposite points: Fundamentalist and radical on the one hand, and liberal and permissive on the other. Women are the party mostdefeated by Islamic fundamentalists and most disadvantaged in the application of rigid Islamic sharia in various places in the Islamic world. In connection with concept of Wasathiyah Islam, women have monitoring ability that can promote constructive dialogue and provide understanding, both in the family and in the community. Therefore, women need to be equipped with a full understanding of the concept of WasathiyahIslam, because misleading understanding can foster religious radicalism on the one hand, and permissive attitudes will dwarf the understanding of religion on the other. The method used in this counselling includes several stages: 1) survey; 2) module making; 3) counselling; 4) interactive dialogue; 5) evaluation. The results of the counselling showed that after the training, participants enhanced their knowledge about the concept ofWasathiyah Islam. They began to realize that they had an important role in instilling a correct understanding of Wasathiyah Islam towards their families and communities.

scholarly journals Anastasians of Altai krai. The history of the family estates settlements and their current realities

2020 ◽  
Vol 10 ◽  
pp. 56-59
Author(s):  
I. V. Oktyabrskaya ◽  
◽  
Z. M. Chirkina ◽  
Keyword(s):  
Religious Studies ◽  
Religious Movements ◽  
Self Organization ◽  
New Religious Movements ◽  
Main Concept ◽  
Altai Region ◽  
The Family ◽  
History Of ◽  
Reading Clubs ◽  
The One

The Anastasia movement (“Ringing Cedars of Russia”, the Anastasians) was born in Russia in the mid-1990s under the influence of the publication of V. Megre’s works. It developed from reading clubs and festivals to big projects of family estates and the form of political party. In the Altai region (Altai krai) we can registrate 12 settlements at different stages of formation. In religious studies, the anastasians are considered as the one of the new religious movements that is based on the ideology and practices related to Slavic neo-paganism. In Russian Ethnology/anthropology there are attempts to characterize the Anastasians in terms of subculture, as a community with a complex identity that includes a quasi-ethnic plane. Their culture is based on the natural peasant economy. The main concept of self-organization is the idea of family estates.

569 Surrogate Decision Making: Who Has the Ultimate Say in Patient Care?

2021 ◽  
Vol 42 (Supplement_1) ◽  
pp. S134-S135
Author(s):  
Todd F Huzar ◽  
Monica L Gerrek ◽  
Daniel J Freet
Keyword(s):  
Decision Making ◽  
The Other ◽  
Medical Decision ◽  
Surrogate Decision Making ◽  
Next Of Kin ◽  
Fourth Degree ◽  
Her Family ◽  
The Family ◽  
History Of ◽  
Surrogate Decision

Abstract Introduction Burn patients may present with an inability to communicate. In these cases, we need to rely on surrogates such as the Medical Power of Attorney (MPoA) or next of kin. A MPoA gives the agent the authority to participate in medical decision and in accordance with their wishes. The agent may consent to, refuse, withdraw, or withhold treatment, including life-sustaining interventions. At times, they may feel unable to participate in decision making without assistance (i.e. family members). The process can become more complicated and decision making can become “muddied” due to others influencing decisions. In our state, the MPoA is the proxy if the patient is unable to participate in decision making; however, there are cases when the patient doesn’t have an MPoA and the next of kin is the surrogate. In these cases, the next of kin would be consulted in the following order: spouse, adult children, parents, and nearest relatives. Some next of kin may not know the patient’s wishes complicating their care. Methods Two cases involving surrogates: #1: 60-year-old man with a history of HIV involved in a MVC and sustained 30% TBSA third and fourth degree burns to the face, torso, and extremities. The severity of his injuries and outcomes were discussed with his wife. She was not certain what her would want and she consulted her family because she did not know what to do; however, she knew that he would not want to live like this. After talking to the family, the kids “over-ruled” her. They wanted aggressive care despite the risks of complications and inability to perform ADLs because of his severe facial and hand burns. Case#2: 40 something year-old man with a history of schizophrenia that sustained 65% TBSA third and fourth degree burns to his face, neck, torso, and extremities due to self-immolation. The patient’s mother was identified, and it was explained to the patient’s mother that if he did survive his injury, he will not be able to perform any of his ADLs due his hand and facial burns. The patient’s mother wanted everything done for her son. Results Both patients were unable to perform ADLs due to their injuries. One patient was discharged for further inpatient care and the other was discharged home because his mother refused further care. The first patient was unable to communicate about his thoughts on his outcome. The other patient was discharged home. He was upset about what he looked like. He also told the staff that he will do his best to finish what he started. Conclusions Complex issues can arise when the patient cannot communicate their wishes and the next of kin plays the role of surrogate. The family may disagree and alter the decision-making process. After seeing this scenario play out and patients not being happy about their outcomes, the policies regarding surrogate decision making should be re-evaluated.

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