scholarly journals Konsep Hidup Kekal Menurut Pandangan Dunia Etnis Baliem, Papua Sebagai Potensi dan Krisis Bagi Kontekstualisasi Injil

2021 ◽  
Vol 5 (1) ◽  
pp. 51
Author(s):  
Marde Christian Stenly Mawikere
Keyword(s):  
Cultural Values ◽  
Cultural Context ◽  
Relevant Literature ◽  
Eternal Life ◽  
The People ◽  
Ideal Situation ◽  
Ideal Person ◽  
Traditional Societies ◽  
Participant Observer ◽  
Gospel Message

This study reveals the Baliem ethnic concept of "eternal life" and how it relates to contextual gospel preaching (both potential and crisis). The study was conducted using a qualitative approach with a participant observer method supported by a study of a variety of relevant literature with a discussion of the concept of eternal life of Baliem people in Papua. As for the Baliem Society, Papua with a background of traditional societies with a worldview of animism has an eternal view of life which is lived out as an "ideal situation and condition" in the Nabelan-Kabelan myth and "an ideal person or figure" in the Naurekul myth. Through this view of eternal life, there is a "meeting point" and "difference" with the gospel message and Bible values. Because it is possible to be able to advocate and implement a contextual evangelistic approach for the Baliem people in Papua by touching and empowering their cultural values, Thus the Gospel and Christianity are not just a history or monument but are still present and change society while still paying attention to the integrity of the socio-cultural context, especially the people of Baliem, Papua.  ABSTRAKStudi ini mengungkapkan konsep etnis Baliem mengenai “hidup kekal” dan bagaimana kaitannya dengan pemberitaan Injil yang kontekstual (baik potensi maupun krisis). Penelitian dilaksanakan dengan  pendekatan kualitatif melalui metode pengamatan partisipan yang didukung dengan kajian kepada beragam literatur yang relevan dengan pembahasan mengenai konsep hidup kekal orang Baliem di Tanah Papua. Masyarakat Baliem, Papua dengan latar belakang masyarakat tradisional dengan pandangan dunia animisme memiliki pandangan hidup kekal yang dihayati sebagai “situasi dan kondisi yang ideal” pada mitos atau legenda Nabelan-Kabelan dan “pribadi atau sosok yang ideal” dalam legenda Naurekul. Melalui pandangan mengenai hidup kekal seperti ini, maka terdapat “titik temu” maupun “perbedaan” dengan berita Injil dan nilai-nilai Alkitab. Karena itu memungkinkan untuk dapat menganjurkan dan melaksanakan pendekatan kontekstualisasi Injil bagi etnis Baliem di Papua dengan menyentuh, memanfaatkan dan memberdayakan nilai budaya etnis Baliem, Dengan demikian Injil maupun kekristenan bukan hanya akan menjadi sejarah atau monumen namun akan tetap hadir dan mengubahkan masyarakat dengan tetap memperhatikan keutuhan konteks sosial budaya, khususnya etnis Baliem, Papua.

scholarly journals Cultural Practices and Infant Mortality in Cross River State, Nigeria: A Sociological Perspective

2018 ◽  
Vol 9 (5) ◽  
pp. 211-220
Author(s):  
Veronica Akwenabuaye Undelikwo ◽  
Ebingha Erena Enang
Keyword(s):  
Infant Mortality ◽  
Cultural Values ◽  
Cultural Practices ◽  
Cultural Beliefs ◽  
Relevant Literature ◽  
Secondary Data ◽  
Orthodox Medicine ◽  
Beliefs And Practices ◽  
The People ◽  
The Government

Abstract One of the greatest challenges confronting the government in Nigeria today is the need to reduce infant and child morbidity and mortality in order to achieve the sustainable development goal 2030. Infant mortality is generally used to describe the death of infants or babies that were born alive but died before their first birthday. There is generally marked inequality in infant death between developed and developing nations but also within them. Culture has been found to influence the health of the people especially in developing countries where majority of the people are traditionally oriented and superstitious. Several cultural values, beliefs and practices have considerable influence on the health behaviour of Nigerians, which has been adopted by pregnant women, and carried over to their children resulting in infant mortality. These cultural beliefs and practices are some of the major reasons for the low patronage of antenatal health care and orthodox medicine. People have remained bound to cultural beliefs and values. People tend to view events of diseases and deaths from the cultural and supernatural perspective, thereby causing mothers to stick to traditional and cultural practices in health matters. The paper is purely theoretical and relied heavily on secondary data and relevant literature on the issue under consideration. The paper calls for adequate awareness and enlightenment especially in areas where cultural practices are very ingrained and where infant mortality is high due to these practices.

scholarly journals Displaced Art and the Reconstruction of Memory: Ukrainian Artists from Crimea and Donbas

2018 ◽  
Vol 2 (1) ◽  
pp. 700-709
Author(s):  
Iuliia Lashchuk
Keyword(s):  
Cultural Context ◽  
Main Idea ◽  
Personal History ◽  
Local Memory ◽  
Multicultural Identity ◽  
Left Behind ◽  
The People

Abstract After the occupation of Crimea and the conflict in Eastern Ukraine, many people were forced to leave their homes and look for a new place to live. The cultural context, memories, narratives, including the scarcely built identity of artificially made sites like those from Donbas (Donetsk and Luhansk regions) and the multicultural identity of Crimea, were all destroyed and left behind. Among the people who left their roots and moved away were many artists, who naturally fell into two groups-the ones who wanted to remember and the ones who wanted to forget. The aim of this paper is to analyse the ways in which the local memory of those lost places is represented in the works of Ukrainian artists from the conflict territories, who were forced to change their dwelling- place. The main idea is to show how losing the memory of places, objects, sounds, etc. affects the continuity of personal history.

LINGUISTIC REPRESENTATION OF CONFESSIONAL AND CULTURAL VALUES AS A MECHANISM FOR PRESERVING ETHNOCULTURAL AND SPIRITUAL IDENTITY

2021 ◽  
Vol 79 (3) ◽  
pp. 119-123
Author(s):  
BUYANOVA LYUDMILA YU. ◽  
◽  
GUKASOVA ERA M. ◽  
Keyword(s):  
Cultural Values ◽  
Semantic Content ◽  
Spiritual Identity ◽  
Russian Society ◽  
Semantic Features ◽  
Linguistic Representation ◽  
University Courses ◽  
The People ◽  
Definition Of ◽  
Semantic Transformation

The features of linguistic conceptualization and representation of traditional confessional and cultural values in the linguocultural space of various societies are analyzed from ethnocultural, cognitive, socio-mental and linguo-confessional positions; identifies and characterizes constant and newest transformations and modifications of the denotative-semantic content of the most important concepts in the Russian and European mentality in the modern conditions of globalization. The theoretical significance lies in the presentation of a sharp socio-cultural "gap" in the definition of some confessional-conditioned phenomena in the Russian and Western cultural-historical traditions; in the representation of the mental and semantic transformation of some confessional value concepts in the Western linguocultural space while preserving, at the same time, the inviolability of the most important categorical and semantic features of the nominations of traditional axiological dominants in Russian culture as the foundations of the life of Russian society and Russian statehood as a whole. It is concluded that the linguistic representation of confessional-conditioned cultural values and their consolidation in the confessional memory of generations is a special mechanism for preserving the ethnocultural and spiritual identity of the people. It is shown that the so-called. “Cultural” globalization as an extralinguistic factor is currently in Western societies a process of gradual destruction of national, traditional and confessional values, which results in a significant change in semantics, denotative image and semantic code in the interpretation of some linguistic phenomena that represent the national axiological fund. The practical value of the presented material and observations lies in the possibility of its application in the practice of teaching university courses in language theory, ethnolinguistics, sociolinguistics, cultural linguistics, linguoconfessionology and intercultural communication.

National Customs and Traditions in the Educational Process for Primary School Students

2020 ◽  
pp. 84-91
Author(s):  
Malik Gabdullin
Keyword(s):  
Cultural Values ◽  
Educational Process ◽  
Educational Institutions ◽  
School Students ◽  
The People ◽  
Social And Economic Development ◽  
Comprehensive Development ◽  
Depth Study ◽  
The Republic ◽  
High Level

The main direction of the educational process is to develop the education system in accordance with the strategic directions of social and economic development of the republic, integrating it into the world educational space, preserving its national essence through the use of national customs and traditions, as well as cultural values, creating conditions for the formation of a personality in the national spirit, development of a high level of outlook and creative potential of the personality, cognitive competences. The implementation of these tasks requires a review of the content of the educational process in the country's schools from a new methodological standpoint, based on the use of elements of national customs and traditions. Such a new methodological system shows the need for radical changes in the traditional educational process, the development of a creative approach to teaching, and the updating of the content of education on a national basis.In the modern period of the development of society in the educational process of educational institutions the principle of education is implemented, taking into account the comprehensive development of students, such a system of education and upbringing provides an opportunity for the formation of cultural and ethnic identity, it is aimed at an in-depth study of the spiritual culture of the people and the ability to connect it with modern values. This system of education and training is based on the link between national customs and traditions (customs and traditions related to children's upbringing, household customs and traditions, social customs and traditions) and the educational process.

The same roles adopted by people involved in mass media enterprises, such as producers or distributors of feature films, are involved in practices surrounding personal memory artefacts such as photographs, home videos or diary entries. When the social context of such practices changes, these roles are renegotiated in relation to the people with whom we communicate and the tools we use to help us. A pilot study combined an analysis of sets of photographs taken by different participants at the same event – a wedding – with interviews that explored the phenomenological experience of engaging in memory practices connected to these photo sets. Focusing on personal photography, seven media roles were selected as a framework for examining changes in artefact-related memory practices due to shifting socio-cultural contexts and technological affordances. These roles – Creator, Director, Archivist, Gatekeeper, Distributor, Consumer and Critic – were found to be useful in highlighting individual differences in capturing, organising, reviewing and sharing photographs amongst people with varying technological engagement in varying social groupings. Preliminary findings suggest that technological affordances and constraints can change the social and cultural context of communication as well as personal goals of media production and consumption. Different media tools create subjective triggers and barriers for the adoption of roles, making some processes of media production or consumption easier or more accessible to certain types of people while other processes may become more complex or culturally inappropriate. These triggers and barriers, in combination with a continuous reconfiguration of related cultural norms, affect the adoption of roles and these roles directly affect engagement with memory artefacts. This paper forms part of a larger project that aims to explore how our changing engagement with technology is affecting our individual and collective memory practices.

2012 ◽  
pp. 27-40
Keyword(s):  
Cultural Context ◽  
Cultural Norms ◽  
Media Production ◽  
Home Videos ◽  
Feature Films ◽  
The People ◽  
Production And Consumption ◽  
The Social ◽  
Memory Practices ◽  
Technological Affordances

scholarly journals PERGESERAN BENTUK DAN FUNGSI RUMAH JOGLO DI WILAYAH BANYUWANGI

2018 ◽  
Author(s):  
Rois Ainul Umah ◽  
Tian Fitriara Huda ◽  
(Prosiding Seminar Nasional FKIP Univeristas PGRI Banyuwangi
Keyword(s):  
Cultural Values ◽  
Ethnic Groups ◽  
Living Room ◽  
Meeting Room ◽  
Urban Village ◽  
The People ◽  
The Family ◽  
And Function ◽  
The Village ◽  
Role And Function

Banyuwangi is an area rich in various cultures and customs, this is because Banyuwangi district is inhabited by various ethnic groups. The majority of the sub-districts of Banyuwangi are osing tribe who live in the village of fern and urban village of rejo. Joglo building as one of the traditional Javanese buildings in it contained philosophy that suits the life of the people. The arrangement of the room in Joglo is generally divided into three parts, namely the meeting room called pendopo, the living room or the space used to hold the show called pringgitan, and the back room called dalem or omah jero as the family room. For the people of Banyuwangi especially those who still preserve the joglo house just like the osing tribe have begun to experience the shifting of its role and function where in this case joglo house serve as additional need for home decoration, private residence of the citizen, until used as permanent building of cafe and restaurant. From the description above, the researcher felt that the community did not understand the function of the role and shape of the architecture of the Javanese house which has become the culture of the inheritance slowly changed by causing a shift to the cultural values contained within it. The shift in value will sooner or later bring changes to traditional architectural forms, structures and functions.

scholarly journals ANALISIS NILAI BUDAYA DALAM HIKAYAT BANTA AMAT JILID I DAN II KARYA T. A. SAKTI

2020 ◽  
Vol 8 (2) ◽  
pp. 231-244
Author(s):  
Teuku Mahmud
Keyword(s):  
Cultural Values ◽  
Qualitative Approach ◽  
Cultural Value ◽  
Human Relationship ◽  
Human Relations ◽  
Relationship With God ◽  
The People ◽  
Data Source ◽  
Mutual Care ◽  
Descriptive Method

This study aims to describe the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. Cultural value is very important to be studied in order to preserve the cultural heritage of the people of Aceh so that it can be known by the younger generation and re-cultivated in life in the present. The formulation of the problem raised in this study is how the cultural values ​​contained in the Hikayat Banta Amat Volume I and II by T. A. Sakti. The data source in this research is Hikayat Banta Amat Volume I and II by T. A. Sakti. The selected data is each quotation that has a relation to cultural values ​​in the saga. The approach and method used in this research is a qualitative approach and a descriptive method by describing the facts which are then followed by analysis. The cultural values ​​analyzed in Banta Amat sects are grouped according to five categories, namely (1) cultural values ​​in human relations with God, (2) cultural values ​​in human relations with nature, (3) cultural values ​​in human relations with other humans, (4) cultural values ​​in human relations with society, and (5) cultural values ​​in human relations with oneself. The results showed there were 37 quotations related to cultural values ​​that exist in the Banta Amat saga, namely: (1) Cultural values ​​in the human relationship with God there are 6 values ​​in 24 quotes; a) Give thanks to God 3 quotes, b) Give to Allah the Prophet 1 quote, c) Pray and ask God 9 quotes, d) surrender to God 8 quotes, e) Fear God 1 quote, and f) Obey to worship God 2 quotes, (2) Cultural values ​​in human relations with nature are found in 2 quotations about utilizing the forest, (3) Cultural values ​​in human relations with other humans there are 3 values ​​in 4 quotations; a) respect for others 2 quotes, b) say greetings 1 quote, and c) answer greetings 1 quote, (4) Cultural values ​​in human relations with the community there are 3 quotes namely about mutual care, and (5) Cultural values ​​in relationships humans with themselves there are 3 values ​​in 4 quotes; a) Never give up 2 quotes, b) responsibility 1 quote, and c) hard work 1 quote. Based on the results of the study it can be seen that the cultural values ​​in the human relationship with God are more numerous than the other values. This illustrates that the people of Aceh are religious and devout people who worship God. Suggestions from researchers that the people of Aceh continue to preserve cultural values ​​such as the Banta Amat saga in daily life. Abstrak Penelitian ini bertujuan untuk mendeskripsikan nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Nilai budaya sangat penting untuk dikaji guna melestarikan warisan budaya masyarakat Aceh agar dapat diketahui oleh generasi muda dan kembali dibudidayakan dalam kehidupan pada masa sekarang. Rumusan masalah yang diangkat dalam penelitian ini adalah bagaimana nilai budaya yang terkandung dalam Hikayat Banta Amat Jilid I dan II Karya T. A. Sakti. Sumber data dalam penelitian ini adalah Hikayat Banta Amat Jilid I dan II karya T. A. Sakti. Data yang dipilih adalah setiap kutipan yang ada kaitannya dengan nilai budaya dalam hikayat. Pendekatan dan metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dan metode deskritif dengan mendeskripsikan fakta-fakta yang kemudian disusul dengan analisis. Nilai budaya yang dianalisis dalam hikayat Banta Amat dikelompokkan berdasarkan lima kategori, yaitu (1) nilai budaya dalam hubungan manusia dengan Tuhan, (2) nilai budaya dalam hubungan manusia dengan alam, (3) nilai budaya dalam hubungan manusia dengan manusia lain, (4) nilai budaya dalam hubungan manusia dengan masyarakat, dan (5) nilai budaya dalam hubungan manusia dengan diri sendiri. Hasil penelitian menunjukkan terdapat 37 kutipan yang terkait dengan nilai budaya yang ada dalam hikayat Banta Amat, yaitu: (1) Nilai budaya dalam hubungan manusia dengan Tuhan terdapat 6 nilai pada 24 kutipan; a) Bersyukur kepada Allah 3 kutipan, b) Berselawat kepada Nabi Allah 1 kutipan, c) Berdoa dan memohon kepada Allah 9 kutipan, d) menyerahkan diri kepada Allah 8 kutipan, e) Takut kepada Allah 1 kutipan, dan f) Taat beribadah kepada Allah 2 kutipan, (2) Nilai budaya dalam hubungan manusia dengan alam terdapat pada 2 kutipan tentang memanfaatkan hutan, (3) Nilai budaya dalam hubungan manusia dengan manusia lain terdapat 3 nilai pada 4 kutipan; a) menghormati orang lain 2 kutipan, b) mengucapkan salam 1 kutipan, dan c) menjawab salam 1 kutipan, (4) Nilai budaya dalam hubungan manusia dengan masyarakat terdapat 3 kutipan yaitu tentang rasa saling peduli, dan (5) Nilai budaya dalam hubungan manusia dengan diri sendiri terdapat 3 nilai pada 4 kutipan; a) Pantang menyerah 2 kutipan, b) tanggung jawab 1 kutipan, dan c) kerja keras 1 kutipan. Berdasarkan hasil penelitian dapat dilihat bahwa nilai budaya dalam hubungan manusia dengan Tuhan lebih banyak dari nilai yang lainnya. Hal ini menggambarkan bahwa masyarakat Aceh adalah masyarakat yang religius dan taat beribadah kepada Allah. Saran dari peneliti agar masyarakat Aceh terus melestarikan nilai budaya seperti pada hikayat Banta Amat dalam kehidupan sehari-hari. Kata Kunci: Hikayat, Nilai Budaya

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 POLITICAL CULTURE OF THE MODERN WORLD: EPOCHAL TRANSFORMATIONS

2021 ◽  
Vol 3 (50) ◽  
Author(s):  
Ihor Oleksiiovych Polishchuk ◽  
Tetiana Mykolaivna Maksimishyna
Keyword(s):  
State Power ◽  
Modern World ◽  
Science And Policy ◽  
State Institutions ◽  
Global Context ◽  
Cultural Transformations ◽  
The People ◽  
Traditional Societies ◽  
The Masses ◽  
Modern Era

The article is devoted to the topical problem of political and cultural transformations in the interaction between political power and its only source in democratic discourse, the people. This eternal problem of political science and policy is considered in chronological order in the global context and in today’s Ukraine. In traditional societies, there was a remote and alienated coexistence of state institutions and the masses. The exception was the democratic republics of ancient polises. The modern era generates a contractual theory of the origin of the state, which considers the institutions of power as the result of a social agreement between the sovereign people and the governors. In the modern era in the middle of the twentieth century, the concept of the welfare state was formed. In the postmodern era, unstable life forces citizens to behave in relation to state power, depending on the actualization of a particular guise of their own existence. Citizens are losing a clear, unambiguous idea of state power, its functions, place and role in society.

scholarly journals What is Right? What is Wrong? and Does the Answer Tell Something about Culture? - an Investigation into Culture and Morality Using the Values Concept

2021 ◽  
Author(s):  
◽  
Christin-Melanie Vauclair
Keyword(s):  
Cultural Values ◽  
Cultural Context ◽  
Convergent Validity ◽  
Personal Values ◽  
Empirical Studies ◽  
Moral Values ◽  
Value Theory ◽  
Cross Cultural ◽  
Macro Level ◽  
Multilevel Regression

<p>Morality, or what is considered right or wrong, varies seemingly across cultures. However, the literature shows that moral psychologists have mainly investigated moral reasoning assuming a universal morality. Cross-cultural psychologists in contrast have widely neglected moral issues such as prescriptive beliefs of what people ought to do in a culture, and have predominantly measured culture through personal values. This thesis attempts to bridge this gap by focusing on the values concept. Four empirical studies were conducted to critically examine values as a measure of culture and their relationship to morality. Chapter one is an introduction into the topics morality, culture and values. Chapter two outlines the conceptual and methodological issues associated with deriving cultural values through the statistical aggregation of individuals' personal values. A value taxonomy is presented in which personal moral values and societal moral values are proposed as alternatives for measuring the cultural context. Following this critique, personal values are examined in two empirical studies in a cross-cultural context scrutinizing the validity of Schwartz' (1994) Culture-level Value Theory. Study 1 is a cross-cultural meta-analysis using the Rokeach Value Survey (Rokeach, 1973) showing that Schwartz' culture-level value structure was replicable with different samples, and a different method for assessing value priorities. Nonetheless, a set of values not included in Schwartz' analysis formed a new value type: Self-fulfilled Connectedness (SFC) which is related to the pursuit of non-material goals and endorsed in countries in which basic needs are fulfilled. Study 2 tested in a multilevel regression model whether Schwartz' cultural values predicted individuals' moral attitudes with data from more than 40 different countries. The findings indicated that the value dimension Autonomy-Embeddedness explained individuals' lenient attitude towards personal-sexual, but not towards dishonest-illegal issues. Study 3 dealt with the fundamental critique raised in chapter two that Schwartz (1994) does not operationalize micro- and macro-level constructs independently when measuring cultural values. To address this empirically, personal moral values and societal moral values were explicitly measured in student samples from eight cultures. Societal moral values showed greater cross-cultural differences than personal moral values. Furthermore, societal moral values at the culture-level conceptually replicated the multilevel findings from Study 2. This suggests that societal moral values are a valid macro-level variable for the measurement of culture. Finally, Study 4 was conducted to elicit implicit moral values. Respondents from four cultures free-listed their associations of a 'moral person'. correspondence analyses revealed that collectivistic-oriented samples mentioned more traditional moral attributes, whereas individualistic samples reported more liberal attributes. Furthermore, accessibility of implicit moral values - matched with the SVS - correlated with explicit ratings of personal moral values from Study 3, providing convergent validity for this kind of values. This multi-method finding corroborated that personal moral values and societal moral values are different concepts. In sum, these studies support the validity of Schwartz' theory and suggest that notions of right and wrong do indeed tell us something about culture, but it depends on (1) the issues studied (personal-sexual issues), and (2) the kind of values measured (societal moral values).</p>

Sign in / Sign up

Export Citation Format

Share Document