scholarly journals KONTRIBUSI TAREKAT TIJANIYAH TERHADAP PERUBAHAN PRILAKU SOSIAL JAMA'AH MASYARAKAT DI DESA PAYABENUA

2021 ◽  
Vol 6 (1) ◽  
pp. 44-57
Author(s):  
Ratna Dewi

The tijaniyah tarekat was founded by sheikh Abul Abbas at-Tijani, he came from the descendants of the Prophet Muhammad. In studying the tijaniyah tarekat he made a spiritual journey to Fez Morocco in 1171/1757 to study three tarekat namely the Qadiriyah, the Nashiriyah and the Ahmad bin al-habib tarekat. He received his first education from his father and from several other scholars until the age of 20-21 years. Then studied in other cities such as Algeria, Cairo, Makkah and Medina and met with several sheikhs including Sheikh Muhmud al-Karoli and Sheikh Abd. Karim Al-Sama (Samaniyah). These sheikhs contributed significantly to al-Tinjani's involvement in the tarekat movement. So it was from here that Sheikh Ahmad Tijani established a tarekat and this order was known as the tijaniyah tarekat. So that it spread very widely to the Eastern region, North Africa, India, Iran, Turkey, Egypt, and other countries including Indonesia, one of which was the Tijaniyah Order which was founded. In this regard, this problem needs to be examined regarding the tijaniyah tarekat ", namely:" how the contribution of the tijaniyah tarekat to changes in the social behavior of the congregation in the Payabenua village community ". In this study using a qualitative approach with descriptive methods. Seeing the contribution of the tijaniyah tarekat in society, there are many changes, so that it can have a positive impact on the surrounding social community. From this research it can be concluded about the contribution of the tijaniyah tarekat to changes in the social behavior of the payabenua village congregation including: social relations of the congregation, the tijaniyah tarekat to Allah, the social relations of the congregation of the tijaniyah tarekat to the community in worshiping Allah, the social relations of the congregation. the tijaniyah tarekat in loving animals and plants, and the social relationship of the tijaniyah congregation to the universe.

2016 ◽  
Vol 26 (3) ◽  
pp. 381-395 ◽  
Author(s):  
Ben Jervis

It is proposed that our understanding of medieval town foundation is limited by a failure to appreciate that ‘town’ is a relational category. It is argued that urban character emerges from social relations, with some sets of social relationship revealing urbanity and others not, as places develop along distinctive, but related, trajectories. This argument is developed through the application of assemblage theory to the development of towns in thirteenth-century southern England. The outcome is a proposal that, by focusing on the social relations through which towns are revealed as a distinctive category of place, we can better comprehend why and how towns mattered in medieval society and develop a greater understanding of the relationship of urbanization to other social processes such as commercialization and associated changes in the countryside.


2018 ◽  
Vol 28 (1) ◽  
pp. 265-272
Author(s):  
Venelin Terziev ◽  
Preslava Dimitrova

The social policy of a country is a set of specific activities aimed at regulating the social relations between different in their social status subjects. This approach to clarifying social policy is also called functional and essentially addresses social policy as an activity to regulate the relationship of equality or inequality in society. It provides an opportunity to look for inequalities in the economic positions of individuals in relation to ownership, labor and working conditions, distribution of income and consumption, social security and health, to look for the sources of these inequalities and their social justification or undue application.The modern state takes on social functions that seek to regulate imbalances, to protect weak social positions and prevent the disintegration of the social system. It regulates the processes in society by harmonizing interests and opposing marginalization. Every modern country develops social activities that reflect the specifics of a particular society, correspond to its economic, political and cultural status. They are the result of political decisions aimed at directing and regulating the process of adaptation of the national society to the transformations of the market environment. Social policy is at the heart of the development and governance of each country. Despite the fact that too many factors and problems affect it, it largely determines the physical and mental state of the population as well as the relationships and interrelationships between people. On the other hand, social policy allows for a more global study and solving of vital social problems of civil society. On the basis of the programs and actions of political parties and state bodies, the guidelines for the development of society are outlined. Social policy should be seen as an activity to regulate the relationship of equality or inequality between different individuals and social groups in society. Its importance is determined by the possibility of establishing on the basis of the complex approach: the economic positions of the different social groups and individuals, by determining the differences between them in terms of income, consumption, working conditions, health, etc .; to explain the causes of inequality; to look for concrete and specific measures to overcome the emerging social disparities.


2018 ◽  
Vol 4 (3) ◽  
pp. 239-260
Author(s):  
Rina Agarwala

This paper offers a revised theoretical model to understand the historical development of labor under capitalism. Drawing on Antonio Gramsci, Karl Polanyi, and Nancy Fraser, the revised model highlights how state politics and ideologies have reshaped formal and informal labor to fuel evolving accumulation models since the 1950s. It also deepens our analysis of the potential and limits of labor's contemporary countermovements. Potential advances must be read in terms of increased protection and increased recognition relative to earlier eras. Limits must be read relative to the hegemonic forces splintering workers’ countermovements. Applying the revised model to the empirical case of Indian informal workers in various sectors, I illustrate how the Indian state used informal workers as a political actor (not just an economic actor) to organize consent for a powerful new hegemonic project of market reforms (of the Gramscian variety) that undid labor's twentieth-century gains and empowered large businesses, but retained democratic legitimacy with the mass labor force. I also expose and evaluate two kinds of countermovements emerging from below by Indian workers: self-protection movements (of the Polanyian variety) and emancipatory/recognition movements (of the Fraserian variety). India's recent hegemonic project enabled informal workers to counteract the dehumanizing effects of labor commodification by offering an alternative labor protection model. This model has the potential to redefine the working class (and its protection) to include multiple employment relationships for the first time. It also promises to recognize the social relations between multiple categories of vulnerable populations, reminding us that caste, gender, and class are mutually constitutive (rather than mutually exclusive). But this model is highly constrained by contemporary hegemonic forces, highlighting the complex relationship of society to state—one of contestation and, for the sake of survival, collaboration.


2019 ◽  
Vol 8 (4) ◽  
pp. 6069-6072 ◽  

The article deals with the peculiarities of the interaction of such legal phenomena as legal nihilism and amnesty. Based on a comprehensive analysis of these phenomena, the authors substantiate the opinion that the issue of an amnesty act can have both positive and negative social consequences, which reflect the dual nature of legal nihilism: the combination of both destructive manifestations and a positive impact on social relations.


2016 ◽  
Vol 3 (2) ◽  
pp. 64
Author(s):  
Dhina Yuliana ◽  
Faris Rahmadian ◽  
Nana Kristiawan ◽  
Selvy Anggriani Syarif

Land-use changes or land conversion issues not only poses a threat of ecological or environmental, but also trigger a variety of dynamics and complexity of social relations in it. West Cilebut Villages has been the target of investors and developers of housing since the 1990s, and now the West Cilebut Villages has changed from an area full of green “romantic” village, into the region filled with concrete. Therefore, this study was conducted to answer fundamental issues related to the issue of land conversion in the West Cilebut Village, first is to see the map and interests between actors in relation to land conversion in the West Cilebut Village, and second to know the social interactions dynamics that occur in West Cilebut community, following the land conversion from the farm into housing estates. The results showed that there are three main actors in relation to issues of land use change in West Cilebut Village: (1) The Housing Developer; (2) Village Apparatus / Government; (3) Society; where the three actors have a role and importance of different orientations. Meanwhile, social interaction between housing and rural communities basically shows a relationship of mutual need. Construction of housing community that luxurious and exclusive slowly turns into inclusive and reflect a resiprocity of the two communities. 


2019 ◽  
Vol 2 (2) ◽  
Author(s):  
Euis Meinawati ◽  
Herlin Widasiwi Setianingrum ◽  
Jimmi Jimmi ◽  
Eggi Winata

The purpose of this research was to know the social relationship through Sorokin's theory. This research was done through a film titled Fantastic Beast and Where to Find Them which was released in 2016 ago. The data was taken from the utterance of character dialogue through documentation, the process of watching, and post watches the film. The method of research used a qualitative descriptive method. The results of this study indicated that: (1.) Knowing the types of social relationships: Social interaction phenomena, non-social interaction phenomena in the film based on Sorokin’s theory, (2.) Getting 7 data about a social relationship were: three data about social interaction phenomena conceptual social interaction phenomena by a human in friendship, social interaction phenomenon by a human in ethnic, social interaction phenomenon in helping the economy, (3.) Obtained seven data also for sub-chapter cause and effect using Tsapeli's theory as it was basic theory


2016 ◽  
Vol 11 (1) ◽  
Author(s):  
Elaine Coburn

In <em>Capital in the 21st Century</em>, Piketty takes a central liberal claim about economic inequality seriously and asks: does capitalism reward merit? If true, we would expect salaries, presumably rooted in the reward of merit in the workplace, to be more important to personal wealth than inherited money and property, which is just luck. He concludes that capitalism does not reward merit more than inherited wealth. Piketty suggests that this is at once a political and moral problem. As such, it cannot be resolved through economics alone, especially in the profession’s current incarnation, characterized by mathematical fetishization. Instead, all of the social sciences and humanities will necessarily be mobilized to develop a full description and analysis of economic inequalities, which must then be made a central question for broad, public debate. This is an important epistemological and political argument, although Capital in the 21st Century has critical weaknesses, including an undertheorized empiricism, a tendency to treat economic inequality as a matter of money and not as a social relationship, and a failure to grasp how class, gender, race and age come together in social relationships of exploitation (and not merely statistical relationship of inequality).


Author(s):  
Asliah Zainal ◽  
Muhammad Asrianto Zainal ◽  
Waode Ainul Rafiah ◽  
Wa Kina Wa Kina

This study is addressed to two things: the relationship of kinship and patronage, which take place in social aspect (education and economy) and culture (life cycle ceremony), and the relation of patronage kinship system, which implies on cohesion social community of Muna. This study showed that the relation of the Muna family was tied socially and culturally by two vertices, descent/affinity relation and patronage relation or patronage kinship system and in local term called intaidi bhasitie (we are family). The patronage kinship in Muna family works in almost every aspect of community life, both in social; educational, economic, even political; and cultural (life cycle ceremony). By using Anthropological family, this study argues that the kinship systems wrapped by patronage or boosted patronage by kinship relationships are neither firm nor sustainable. It may be safe in education, economy, and cultural aspects but may be weakened in political preference. Even though a relative still tied up in a family's node but his indifference will be called "family but not". This social relationship will threaten the bond of kinship that eventually fragile and unravel, and the social relation seems to be a pseudo kingship. This research implies that the social relations of patronage kinship will threaten kinship ties which are eventually fragile and unravel, resulting in pseudo kingship if the conditions for a patron-client as Scott's theory are not fulfilled, and eventually become a transactional relationship bond. This research is expected to provide an understanding that kinship ties or patronage relations are traditionally socio-cultural capital that is increasingly threatened by the demands of economic and political interests in modern transactional relationships.


2020 ◽  
Vol 9 (2) ◽  
Author(s):  
Endang Kumala Ratih ◽  
Anik Juwariyah

<p><em>Nowadays social relations in a society are less aware of, be it with nature, society, and society with God, especially in today's young people who are mostly influenced by digital technology that is growing very rapidly and is inherent in life which makes them very focused with cellphones and indirectly make them individualistic creatures. Through this article, the writer hopes to provide insight, especially to young people, that awareness of social relations is needed that can be realized through culture. The relationship between humans and God, humans and nature, and humans with each other has indirectly formed a social relationship, such as the Karo traditional ceremony, which is worship of the spirits of the ancestors in which there are several rituals as an expression of gratitude for a good harvest. . The Karo Day traditional ceremony involves village communities, one of which is in Tosari Village. The relationship between society and God, society and nature, society and each other, which is formed from the implementation of the Karo Day traditional ceremony, indirectly has a social relationship. This relationship was investigated using the social construction approach of Peter L. Berger and Thomas Luckmann. Data collection includes: 1) observation, by looking at the phenomena that are directly or indirectly related to the subject and object of research; 2) interview with the perpetrator; and 3) literature study and documents in the form of photos. The results of this study indicate that traditional ceremonies have an important role in maintaining and forming a social relationship. The Karo traditional ceremony is carried out every year by the Tengger tribe who believe in their ancestors, making a community that is full of tolerance, and adheres to values.</em></p><p><strong><em>Keywords: </em></strong><strong><em>Karo Traditional Ceremony, Tengger Tribe Community, Social Construction</em></strong><strong><em></em></strong></p><h2> </h2><p><strong>Abstrak</strong></p><p>Pada jaman sekarang hubungan sosial dalam suatu masyarakat kurang disadari, baik itu dengan alam, masyarakat sesamanya, dan masyarakat dengan Tuhan, khususnya dilingkungan anak muda jaman sekarang yang kebanyakan sudah terpengaruh oleh tekonologi digital yang berkembang sangat pesat dan melekat dalam kehidupan yang menjadikan mereka sangat terfokus dengan handphone dan secara tidak langsung menjadikan mereka makhluk individualis. Melalui artikel ini penulis berharap dapat memberikan wawasan khususnya kepada anak muda bahwa diperlukan kesadaran tentang hubungan sosial yang dapat direalisasikan melalui kebudayaan. Hubungan manusia dengan Tuhan, manusia dengan alam, dan manusia dengan sesamanya secara tidak langsung telah membentuk sebuah hubungan sosial, seperti pada upacara adat Hari Raya Karo yang merupakan pemujaan terhadap roh para leluhur yang didalamnya terdapat beberapa ritual sebagai pengungkapan rasa syukur atas hasil panen yang bagus. Upacara adat Hari Raya Karo melibatkan masyarakat desa, salah satunya didesa Tosari. Hubungan antara masyarakat dengan Tuhan, masyarakat dengan alam, masyarakat dengan sesamanya yang terbentuk dari pelaksanaan upacara adat Hari Raya Karo secara tidak langsung telah terjadi suatu hubungan sosial. Hubungan tersebut diteliti dengan menggunakan pendekatan konstruksi soial Peter L. Berger dan Thomas Luckmann. Pengumpulan data meliputi : 1) observasi, dengan melihat fenomena yang berhubungan langsung maupun tidak langsung dengan subjek dan objek penelitian; 2) wawancara dengan pelaku; dan 3) studi kepustakaan dan dokumen berupa foto. Hasil dari penelitian ini bahwa upacara adat memiliki peranan penting dalam menjaga dan membentuk sebuah hubungan sosial. Upacara adat Karo yang dilakukan setiap tahunnya oleh masyarakat suku Tengger yang percaya dengan leluhur, menjadikan masyarakat yang penuh toleransi, dan mentaati nilai-nilai.</p><p><strong>Kata Kunci : </strong><strong><em>Upacara Adat Karo, Masyarakat Suku Tengger, Konstruksi Sosial</em></strong></p>


Sign in / Sign up

Export Citation Format

Share Document