scholarly journals Kanmani Gunasekaranin Vandhaarankudi Puthinam Kattum Sadangugal

2021 ◽  
Vol 3 (S-1) ◽  
pp. 203-212
Author(s):  
Sabarinathan M
Keyword(s):  
Economic Crisis ◽  
Musical Instruments ◽  
Newborn Baby ◽  
Good Growth ◽  
Human Being ◽  
Male And Female ◽  
The People ◽  
Cradle To Cradle

Man has lived by various rituals since before he tried to live a civilized life. As civilization grows, all living beings are living their lives trapped within the triad of 'pati, pasu, pasam'. Just as cultivation brought the lands under its control for good growth, and all weeds were all removed and well cultivated, so too for an organism to grow well, our ancestors sowed the good and destroyed the evil and led a life of living with culture. There, rituals are included and guide the lives of the people. Rituals are generally divided into two types of rituals, pleasure rituals and suffering rituals. The nature of the rituals is revealed by classifying the rituals celebrated in the festivals as rituals performed in the Mangala event and the rituals performed in the Mangala event as the rituals performed in the Mangala event. And music and drama are well developed in rituals. Due to the economic crisis at the Mangala event, musical instruments such as the trumpet were reduced, but musical instruments called 'drums' were forced into the funeral ceremonies of the Mangala event. Rituals are the color of life in every human being who lives within the confines of 'arrogance, vanity, delusion'. Women play an important role in rituals. Various rituals take place, from putting the newborn baby in the cradle to experiencing various pleasures due to karma during their lifetime and burying them in the ground. The cradle-to-cradle and naming ceremony rituals are the same for the newborn male and female. For women, the yellow bathing ceremony and bracelet events are considered to be unique to women. Wedding ceremonies and death ceremonies come and go in everyone's life and go after its reaction. According to Kanmani Gunasekara's novel 'Vandarangudi', the study reveals that people are practicing rituals and worshiping God with devotion without harming the culture.

scholarly journals Makna Ungkapan “Petiklah Kecapi Baik-Baik” Dalam Mazmur 33: 3 Sebagai Upaya Peningkatan Kualitas Pelayanan Musik

2020 ◽  
Vol 5 (1) ◽  
pp. 1-25
Author(s):  
Sri Wahyuni Kusradi
Keyword(s):  
Musical Instruments ◽  
Human Being ◽  
Word Of God ◽  
The People ◽  
God's Love ◽  
History Of ◽  
Music Ministry ◽  
The One ◽  
The Right

Pelayanan musik adalah sangat penting dalam ibadah. Karena itu Kitab Mazmur juga menyatakan hal-hal mengenai pelayanan tersebut. “petiklah kecapi baik-baik” memberikan pengertian bahwa pelayanan musik bukanlah semata-mata menyangkut kemampuan memainkan alat musik saja. Tetapi lebih jauh dari hal itu adalah menyangkut kedalaman batin pemusik dalam penyembahannya kepada Tuhan yang menyangkut keseluruhan kehidupan sang pelayan tersebut.              Ia adalah orang yang benar di dalam Tuhan: ia adalah seorang yang memiliki hati yang telah dibaharui oleh Tuhan, dia adalah seorang yang dosanya telah diampuni, telah diselesaikan di hadapan Tuhan. Dia adalah seorang yang jujur artinya dia adalah seorang yang berintegritas dan tidakada kemunafikan. Seorang pelayan musik yang benar adalah yang memiliki sikap yang benar yang jiwanya penuh sukacita dalam memuji Tuhan, yang hatinya penuh dengan pujian kepada Allah. Dia juga dapat memainkan alat-alat musik dengan benar: ia memahami musik dengan benar dan memahami bagaimana bermusik yang dikenan Tuhan. Seorang pelayan musik juga memiliki kesungguhan hati dan perlu mempersiapkan dengan matang melalui latihan-latihan sebelum memulai pelayanannya. Seorang pelayan musik juga adalah seorang yang tiap waktu mengharapkan kasih setia Tuhan, sehingga ia tidak mengandalkan dirinya sendiri, yang hatinya penuh pengagungan dan kekaguman kepada Tuhan. Ia hendaknya mengetahui alasan kenapa ia bermain musik dan melayani musik dengan baik-baik. Ia mengerti alasannya yaitu karena Firman Tuhan telah menjadikan segala sesuatu, bahwa Tuhan yang ia layani adalah yang memiliki rancangan ygng menentukan sejaah umat-Nya, yang perhatian-Nya kepada manusia seluruhnya, dan Ia adalah Tuhan yang menyelamatkan orang yang takut akan Dia. Pemahaman akan hal-hal tersebut akan sangat berpengaruh pada seluruh ibadah dan kemajuan penyembahan umat kepada Allah dan kehidupan umat yang mempermuliakan Allah, Sang Juruselamat. Music ministry is very important in worship. Therefore the Psalms also state matters regarding the ministry. "Pick the harp well" gives the sense that the service of music is not solely concerned with the ability to play an instrument. But further than that it concerns the inner depth of the musician in his worship of God concerning the whole life of the servant. He is a righteous person in God: he is a person who has a heart that has been renewed by God, he is a person whose sins have been forgiven, resolved before God. He is an honest person meaning he is a person of integrity and no hypocrisy. A true music steward is one who has the right attitude whose soul is full of joy in praising God, whose heart is full of praise to God. He can also play musical instruments correctly: he understands music correctly and understands how music is pleasing to God. A music steward also has sincerity and needs to prepare carefully through exercises before starting his ministry. A music steward is also someone who is always expecting God's love, so he does not rely on himself, whose heart is full of admiration and admiration for God. He should know the reasons why he plays music and serves music well. He understands the reason that is because the Word of God has made everything, that the Lord he serves is the one who has a design that determines the history of His people, whose attention is to the whole human being, and He is the God who saves those who fear Him. Understanding these things will greatly affect the entire worship and progress of the worship of the people to God and the lives of people who glorify God, the Savior.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Need of Human Rights as a Better Way of Life

Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 72-83
Author(s):  
Tushar Kadian
Keyword(s):  
Human Rights ◽  
Basic Needs ◽  
Research Paper ◽  
Human Being ◽  
Way Of Life ◽  
Labour Unions ◽  
The People ◽  
The Subject ◽  
Definition Of ◽  
Made In

Actually, basic needs postulates securing of the elementary conditions of existence to every human being. Despite of the practical and theoretical importance of the subject the greatest irony is non- availability of any universal preliminary definition of the concept of basic needs. Moreover, this becomes the reason for unpredictability of various political programmes aiming at providing basic needs to the people. The shift is necessary for development of this or any other conception. No labour reforms could be made in history till labours were treated as objects. Its only after they were started being treating as subjects, labour unions were allowed to represent themselves in strategy formulations that labour reforms could become a reality. The present research paper highlights the basic needs of Human Rights in life.

scholarly journals A Sociolinguistic Study of Choosing Names for Newborn Children in Jordan

2016 ◽  
Vol 6 (1) ◽  
pp. 177 ◽  
Author(s):  
Abeer Harb Al-Qawasmi ◽  
Fawwaz Al-Abed Al-Haq
Keyword(s):  
Random Sample ◽  
Social Values ◽  
Male And Female ◽  
Personal Names ◽  
The People ◽  
Time Period ◽  
Civil Status ◽  
The Difference ◽  
Different Cultures ◽  
Clear Change

<p>This study aims at the study of newborn names in Jordan of a sociolinguistic perspective. This study tries to detect the difference in naming newborns in Jordan over the decades - from the seventies to 2015 due to the result of some factors that may have affected the Jordanian society, whether historical, religious and/or social. The data necessary to complete the study was obtained from the Civil Status Department and the Department of Statistics. The data obtained consisted of names of both sexes during the time period from the seventies until the early year of 2015, a random sample of personal names within the same family were also provided. The data was analyzed quantitatively. The study revealed that there is a clear change in the choice of newborn names-male and female-in Jordan, whether a change in sounds or in morphemes. In specific, names during the seventies were strongly linked to the culture and the values, religious or social, in which the people believed in. During the eighties and nineties, names were associated with certain social values, however, some names were shown to be affected by urbanization or modernization. And with the beginning of 2000 up to 2015, peoples directions towards naming newborns changed due to the advent of globalization, associating with development and urbanization, and moreover, the influence of different cultures on the community.</p>

APEC Leaders Meet in Vancouver, Address Economic Crisis, Challenges of Globalization

1998 ◽  
Vol 9 (1) ◽  
pp. 108-111
Keyword(s):  
Economic Growth ◽  
Economic Crisis ◽  
Global Economy ◽  
Sustainable Growth ◽  
Asia Pacific ◽  
Full Potential ◽  
Leading Role ◽  
The People ◽  
Open Trade ◽  
Trade And Investment

We, APEC's Economic Leaders, met today in Vancouver, Canada, to reaffirm our commitment to work together to meet the challenge of sustaining regional prosperity and stability. Certain of the dynamism and resilience of the region, we underline our resolve to achieve sustainable growth and equitable development and to unlock the full potential of the people who live here. We agree that the prospects for economic growth in the region are strong, and that Asia-Pacific will continue to play a leading role in the global economy. The goals we have set, including the achievement of free and open trade and investment in the region by the dates set out in the Bogor Declaration, are ambitious and unequivocal.

scholarly journals IMPACT OF THE STATE SOCIAL POLICY ON THE ECONOMIC GROWTH RATE

2010 ◽  
pp. 56-59
Author(s):  
A. N. Ryahovskaya
Keyword(s):  
Economic Growth ◽  
Growth Rate ◽  
Social Policy ◽  
Economic Crisis ◽  
The State ◽  
Special Significance ◽  
Economic Growth Rate ◽  
The People ◽  
The Social ◽  
Scientific Justification

As a result of the global financial and economic crisis, social problems have sharpened significantly. They affect the interest of the most population of the country. The efficiency of anti-recessionary measures and their productivity in the social field are analyzed in the article. According to the adjusted estimates of the RF Government, decrease in actual income of the people will continue and only by the end of 2012 a growth by only 3% to 2008 level is projected. The degree of elaboration and scientific justification of the state turnaround policy are getting special significance.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals Gender-based wage discrimination and the backlash effect in recruitment and dismissal processes Experimental evidence from Slovakia

2020 ◽  
Author(s):  
Magdalena Adamus ◽  
Eva Ballová Mikušková
Keyword(s):  
Experimental Evidence ◽  
Economic Crisis ◽  
Wage Discrimination ◽  
Sales Manager ◽  
Male And Female ◽  
Vignette Study ◽  
Gender Based ◽  
Hr Managers ◽  
Male Workers

A sample of 155 HR managers participated in an experimental vignette study. In Task 1, they evaluated three CV resumes in terms of the applicants’ competence, hireability, likeability and wage proposal of three applicants applying for a regional sales manager post. Half of the sample received CVs presented as females’ and half as males’, otherwise the CVs were identical. Generally, male and female applicants were evaluated similarly in terms of competence and hireability. Average and worst male applicants were evaluated as less likeable than identical females. However, wages offered to female applicants were significantly lower than those offered to male applicants. We were unable to identify moderators of the phenomenon other than female HR managers driving the effect. In Task 2, participants were showed a set of vignettes presenting six employees (3 men and 3 women) preselected to be dismissed due to the economic crisis. Apart from basic demographics, the employees were described in terms of age, years in the company and frequency of absences. Again, we switched employees’ gender for half of the sample. We have found that HR managers are more likely to dismiss male employees and that they are particularly unforgiving to male workers with frequent absences.

scholarly journals REKONTRUKSI ECORELIGIUS ORANG MELAYU Solusi Penyelamatan Lingkungan

2017 ◽  
Vol 16 (1) ◽  
pp. 99
Author(s):  
Husni Thamrin, M.Si
Keyword(s):  
Indigenous People ◽  
Environmental Ethics ◽  
Deep Ecology ◽  
Ecological Crisis ◽  
Human Being ◽  
The People ◽  
Traditional Societies ◽  
The Times ◽  
The Universe

Anthropocentric paradigm has distanced humans from nature, as well as causing the humans themselves become exploitative in attitude and do not really care about the nature. In relation, ecological crisis also can be seen as caused by mechanistic-reductionistic-dualistic of Cartesian science. The perspective of anthropocentric is corrected by biocentrism and ecocentrism ethics, particularly Deep Ecology, to re-look at the nature as an ethical community. The concept of ecoculture is already practiced from the beginning by indigenous or traditional societies in elsewhere. The perspective of the human being as an integral part of the nature, and  the behaviour of full of resposibility, full of respect and care about the sustainability of all life in the universe have become perspectives and behaviours of various traditional people. The majority of local wisdom in the maintenance of the environment is still surviving in the midst of shifting currents waves by a pressure of anthropocentric perspective. There is also in a crisis because a pressure of the  influences of a modernization. While others, drifting and eroding in the modernization and the anthropocentric perspective.In that context, ecoculture, particularly Deep Ecology, support for leaving the anthropocentric perspective, and when a holistic life perspective asks for leaving the anthropocentric perspective, the humans are invited to go back to thelocal wisdom, the old wisdom of the indigenous people. in other words, environmental ethics is to urge and invite the people to go back to the ethics of the indigenous people that are still relevant with the times. The essence of this perspective is back to the nature, back to his true identity as an ecological human in the ecoreligion  perspective.

scholarly journals The role of forest in the knowledge production of traditional medication in Tejang Village Sebesi Island, South Lampung

2021 ◽  
Vol 917 (1) ◽  
pp. 012023
Author(s):  
V B L Sihotang ◽  
P Semedi ◽  
A Triratnawati
Keyword(s):  
Knowledge Production ◽  
Traditional Healer ◽  
Traditional Healers ◽  
Musical Instruments ◽  
Public Welfare ◽  
Production Data ◽  
Literature Study ◽  
Medication Knowledge ◽  
The People

Abstract Forest has a crucial role in elevating public welfare. It provides various products such as food, beverages, clothes, residence, musical instruments, and medicines. The medicines originated from the forest could act as the supplier for livelihood particularly for a traditional healer. The traditional healer is one of the health treatments sources for the people of Sebesi Island. For traditional healers, the forest is also beneficial in the knowledge production of traditional medication. This study purposes to examine the role of the forest in knowledge production carried out by traditional healers and identify the patterns of knowledge production. Data collection was done through interviewing, involving four traditional healers in Tejang Village, Sebesi Island, South Lampung. Another method was literature study related to the roles of forests in traditional medication and knowledge production. The knowledge production process can occur through giving agents, both human and non-human ones, namely teachers, family members, books, and dreams. The interaction between those healers with the forest also resulted in the medication knowledge. The role of the forest in the knowledge production of traditional medication is that it transforms into a place for semedi or meditation when doing ngelmu, knowledge sources about medication, and the place for the existence of medicinal plants.

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