In The Mirror Game: Ubuntu Philosophy and Umbundu

2020 ◽  
Vol 03 (12) ◽  
Author(s):  
José Viegas Brás ◽  
Keyword(s):  
Folk Songs ◽  
The Other ◽  
African Culture ◽  
The South ◽  
Human Community ◽  
Know How ◽  
Philosophy Of Life ◽  
Folk Poetry ◽  
The Universe

The Epistemologies of the South awaken our reflection to knowledge and practices of the traditional African culture which have been silenced in the historical unfolding. Such is the case of Ubuntu. In this philosophy of life, we have an existence which is only an existence because there are other existences. In this culture, which has an almost endless capacity for seeking consensus and reconciliation, a shift has taken place from an excluding notion of identity “I am because you are not” to an inclusive notion “I am because we are, and because we are then I am”. In this sense, we formulate as starting question to know how the concerns contained in the Ubuntu philosophy find expression in the oral heritage of Umbundu, given that they belong to the same linguistic matrix of Bantu. As core goal of this study we highlight: to interpret how Umbundu has integrated, preserved and disseminated the principles of the Ubuntu philosophy of life. We selected as sources of this research elements of the oral heritage (folk songs, folk poetry, proverbs, lullabies, chants). The methodology used focuses on the analysis of the structuring principles of the Ubuntu philosophy: 1) to live at peace with oneself (relation with self); 2) to live at peace with the other (relation with the others); and 3) to live in harmony with nature and the cosmos (relation with the universe). The findings of our research have led us to conclude that principles can be found in the oral heritage of Umbundu that have helped perpetuate and disseminate the Ubuntu philosophy. So, the oral heritage of Umbundu has contributed to renew the spirit of solidarity and the spirit of belonging to the universe and to the human community, through the belief that everything in the universe exists in full connection.

scholarly journals Politics Representation and Symbolic Violence through the Discourse of Seram as Nusa Ina

2017 ◽  
Vol 28 (3) ◽  
pp. 265
Author(s):  
Flavius Floris Andries
Keyword(s):  
Identity Formation ◽  
Qualitative Method ◽  
Political Representation ◽  
Folk Songs ◽  
The Other ◽  
Symbolic Violence ◽  
False Consciousness ◽  
Interesting Phenomenon ◽  
Know How ◽  
Depth Interview

Political representation and symbolic violence through discourse Seram as Nusa Ina (Mother Island) are interesting phenomenon to be studied. This research was conducted with a qualitative method by in-depth interview and participation observation which aims to know how does this discourse view. The cultural study was applied in order to comprehend the manners of creating, producing, and disseminating the meanings from the perspective of non-Seram society and what their views on the discourse in understanding Moluccas universal identity. The process of data analysis by using the cultural studies approach generated the findings i.e the Nunusaku myth that legitimizes and strengthens Seram as Nusa Ina in society, and that there was a significant influence of myth and discourse in Moluccas identity formation universally in the form of folk songs or reliefs that always shade of Seram in represents the Moluccans. The discourse of Seram as Nusa Ina for the community of non-Seram, especially for Southeast people, is not substantial because they do not have emotional connection or relationship with the genealogy and cultural discourse. They have the other myth and the other own discourse about the myth itself such as Vernusang Island which was sinking in the formation of people’s live in the Southeast. Therefore, the discourse of Seram as Nusa Ina which is forced to become a part of the discourse of Southeast People is a form of a false consciousness as well as form of political representation and symbolic violence.

scholarly journals Politics Representation and Symbolic Violence through the Discourse of Seram as Nusa Ina

2017 ◽  
Vol 28 (3) ◽  
pp. 265
Author(s):  
Flavius Floris Andries
Keyword(s):  
Identity Formation ◽  
Qualitative Method ◽  
Political Representation ◽  
Folk Songs ◽  
The Other ◽  
Symbolic Violence ◽  
False Consciousness ◽  
Interesting Phenomenon ◽  
Know How ◽  
Depth Interview

Political representation and symbolic violence through discourse Seram as Nusa Ina (Mother Island) are interesting phenomenon to be studied. This research was conducted with a qualitative method by in-depth interview and participation observation which aims to know how does this discourse view. The cultural study was applied in order to comprehend the manners of creating, producing, and disseminating the meanings from the perspective of non-Seram society and what their views on the discourse in understanding Moluccas universal identity. The process of data analysis by using the cultural studies approach generated the findings i.e the Nunusaku myth that legitimizes and strengthens Seram as Nusa Ina in society, and that there was a significant influence of myth and discourse in Moluccas identity formation universally in the form of folk songs or reliefs that always shade of Seram in represents the Moluccans. The discourse of Seram as Nusa Ina for the community of non-Seram, especially for Southeast people, is not substantial because they do not have emotional connection or relationship with the genealogy and cultural discourse. They have the other myth and the other own discourse about the myth itself such as Vernusang Island which was sinking in the formation of people’s live in the Southeast. Therefore, the discourse of Seram as Nusa Ina which is forced to become a part of the discourse of Southeast People is a form of a false consciousness as well as form of political representation and symbolic violence.

scholarly journals The Spirit as the Subject Carrying out the Sublation of Nature

2009 ◽  
Vol 30 (1-2) ◽  
pp. 19-31
Author(s):  
Gilles Marmasse
Keyword(s):  
The Other ◽  
General Hypothesis ◽  
Know How ◽  
Rational Nature ◽  
The Subject ◽  
The Absolute ◽  
The One ◽  
Definition Of ◽  
The Universe

In this paper, I will try to propose a general characterisation of the spirit in Hegel'sEncyclopaedia. This characterisation is based on the opposition between nature and spirit. More precisely, in my view the Hegelian spirit can be defined as the activity of bringing the natural exteriority back to a living totality.We know that for Hegel the notion of spirit takes so many shapes that their unity is difficult to find. For instance, what does the soul in the subjective spirit, property in the objective spirit and the cult of the Greek gods in the absolute spirit have in common? Furthermore, when we consider property, for example, the problem is knowing if the spirit is here constituted by the owner, by the deeds of ownership or by the living relationship between the owner and the possessed goods.Moreover, the Hegelian spirit is a philosophical descendant of several different traditions. The question is, therefore, to know how these traditions are linked in the Hegelian notion. I will present these briefly before stating my general hypothesis about the definition of the spirit.First, the Hegelian spirit is connected to thenoûsof the Greek philosophers (the Latinspiritus, intellectus). Thenoûs— on the one hand, an immaterial entity leading the universe, and, on the other, a faculty of the soul — is most often distinguished by its separate and rational nature. For Hegel too, the spirit, as a non-perceptible entity, constitutes the freest and most rational stage in the development of the Idea.

The Hittites Serve Their Gods

2020 ◽  
pp. 35-52
Author(s):  
Gary Beckman
Keyword(s):  
Good Health ◽  
The Other ◽  
Men And Women ◽  
Human Community ◽  
Other Hand ◽  
The One ◽  
The Universe ◽  
Detailed Picture

In the universe of the Hittites, humans had but a single duty—to serve their deities by providing them with sustenance, praise, and entertainment. This responsibility was organized by the king (T/Labarna), who functioned as both the overseer of his subjects and their representative before their divine masters. On the one hand, in return for their loyal support, the men and women of Hatti received from their gods the boons of agricultural and pastoral plenty, victory in battle, and long years and good health. On the other hand, negligence in regard to the pantheon could result in chastisement in the form of drought, plague, barrenness, military defeat, etc. The cuneiform archives recovered from the Hittite capital and increasingly from provincial cities were compiled precisely to facilitate the supervision by the monarch and his entourage of the performance of the duties of the human community. Most numerous among these texts are programs for the ceremonies of the regular state cult, whose contents provide a detailed picture of the attention required by and accorded to the gods and goddesses of the Hittites.

scholarly journals Telaah Epistemologis Harmonisasi Sufisme dan Surealisme dalam Perspektif Adonis

2018 ◽  
Vol 4 (2) ◽  
pp. 255-281
Author(s):  
Asmara Edo Kusuma
Keyword(s):  
Phenomenological Approach ◽  
Point Of View ◽  
The Other ◽  
Religious Institution ◽  
Religious School ◽  
Philosophy Of Life ◽  
The World ◽  
The Absolute ◽  
The Universe ◽  
Epistemological Point

This article explores the idea of mysticism promulgated by Adonis. To him, his works are an attempt to arrive at the disclosure of the visible and the hidden (al-kashf ‘an al-mar’ wa al-lā mar’ī). He acknowledges that the effort is based on the concept of ẓāhir and bāṭin within Sufism. The element of mysticism in Adonis’s idea has been manifested through the harmonization of Sufism-Surrealism. He uses other perspectives in defining Sufism and Surrealism; a perspective that enables the harmonization of both. To investigate the harmonization, the author employs epistemological point of view coupled with phenomenological approach as the methods of analysis of Adonis’s texts. The study reveals another type of Sufism and Surrealism, which emanates from the world of Adonis. Adonis has understood Sufism and Surrealism as two separate realms but they share one similar purpose, namely being identical with the Absolute or united with Him. Most radically, he views Sufism as a non-religious school, instead a universal philosophy of life to understanding the Universe. On the other hand, Adonis sees Surrealism as another form of mysticism, i.e. mysticism with no religious institution;  

scholarly journals This Land is not My Land / My Hijab and I

1970 ◽  
pp. 70-72
Author(s):  
Meem (Reprinted with permission)
Keyword(s):  
The Other ◽  
Muslim Community ◽  
The South ◽  
Know How

This land is not my landI realized I was queer when I was in college in Jordan, despite its very conservative environment. I was always attracted to women, but my first experience was in college when I fell in love with a woman while dating a guy. My boyfriend at the time found out and it created tons of problems which escalated into police being involved. My Hijab and II have a problem. I’ve always worn the hijab in a funny way. I’ve been wearing it for over 10 years now. The other day, my mom said, “You’re never going to know how to wear the hijab properly!” I grew up in a Shiite Muslim community in the South. All the girls and women in my family and my community are veiled. We were taught that something was wrong with non-hijab girls – that something was missing in their lives. We couldn’t say they were slutty because they included our cousins.

scholarly journals ISLAMIC CHARACTERS EDUCATION CONSTRUCT OF YOUNG GENERATION BASED ON LOCAL CULTURAL VALUES OF LAMPUNG INDIGENOUS PEOPLES

2020 ◽  
Vol 25 (1) ◽  
pp. 65
Author(s):  
Syaripudin Basyar ◽  
Zulhannan Zulhannan ◽  
Ahmad Muzakki
Keyword(s):  
Character Education ◽  
Cultural Values ◽  
Indigenous Peoples ◽  
Self Esteem ◽  
The Other ◽  
Young Generation ◽  
Mutual Respect ◽  
Honorary Degree ◽  
Philosophy Of Life ◽  
The Universe

This paper describes the construct of Islamic character education based on the local culture of the indigenous Lampung people. Four constructs of character education are presented in the Piil Pesenggiri, namely Nemui Nyimah which contains the character of a sense of acceptance, including; hospitality, hospitality, generosity, courtesy, mutual respect, respect, love for friendship, submission and submission to the Creator of the Universe and His creations. Nengah Nyappur contains adaptive character values ​​in interacting, including; willingness to open up, have a high tolerance, like to deliberate, have an attitude and sociable behavior, easy to get along with, familiar or friendly, and a sense of family. Sakai Sambaiyan contains high solidarity character values, including; mutual assistance, please help, work together, give each other something that is needed by the other party. Juluk Adok contains the spirit of achievement character values, including; persistent and hard working, likes to participate, has an honorary degree. In the context of education, Piil Pesenggiri becomes an inseparable part of the realization of the nation's character education. Piil Pesenggiri becomes a principle of self-esteem which is the culmination and reflection of the accumulation of noble and noble forms of activity amid society. In the context of geneology education in the character of Lampung indigenous people, Piil Pesenggiri can be a measure or dignity for someone amid their life activities. Substantially, Piil Pesenggiri in the context of character education becomes the "pillar of the teacher" that teaches the principles of consistency, acceptance, and equality.   Keywords: Islamic character education, lampung cultural values, pesenggiri piil, and the philosophy of life of indigenous peoples

Rancang Bangun Sistem Informasi Zakat Infaq Shodaqoh Menggunakan Metodologi Extreme Programming

2018 ◽  
Vol 9 (1) ◽  
pp. 31-42
Author(s):  
Rysa Sahrial
Keyword(s):  
Information System ◽  
The Other ◽  
Extreme Programming ◽  
Limited Time ◽  
Limited Information ◽  
Research Information ◽  
Development Method ◽  
Know How ◽  
Five Factors ◽  
Research Information System

Poverty is one continuing social issue which is hard to solve. Dealing with this problem, Islam has already had the alternative solution that is tithe (Zakat). Zakat is implemented to decrease economy imbalanced appeared in the society. While in fact, not all the Moslem pay Zakat. There are five factors as the reason why Moslem didn’t do that. First, some Muzakki wants to deliver his zakat directly.Seconde, not all Muzakki know how much Zakat must be paid. The other factors are Limited information about Mustahik home, limited time that Muzakki have to deliver his Zakat directly and the easiness to report Mustahik data. Dealing with those factors, it is required to have an information system which can make Muzakki meets Mustahik. In this research, information system application used Extreme Programming (XP) development method. XP method is required to program a system which will be made by accomodating the users’ needs and expectations.

Personal Discernment and Dialogue. Learning from ‘the Other’

2020 ◽  
Vol 12 (4) ◽  
pp. 27
Author(s):  
Michael Barnes SJ
Keyword(s):  
The Other ◽  
Local Culture ◽  
Society Of Jesus ◽  
Spiritual Exercises ◽  
The South ◽  
Ignatian Spirituality ◽  
Michel De Certeau ◽  
Personal Interactions ◽  
Ignatius Of Loyola

This article considers the theme of discernment in the tradition of Ignatian spirituality emanating from the Spiritual Exercises of St Ignatius of Loyola (1491-1556), the founder of the Society of Jesus (Jesuits). After a brief introduction which addresses the central problematic of bad influences that manifest themselves as good, the article turns to the life and work of two Jesuits, the 16th C English missionary to India, Thomas Stephens and the 20th C French historian and cultural critic, Michel de Certeau. Both kept up a constant dialogue with local culture in which they sought authenticity in their response to ‘events’, whether a hideous massacre which shaped the pastoral commitment and writing of Stephens in the south of the Portuguese enclave of Goa or the 1968 student-led protests in Paris that so much affected the thinking of de Certeau. Very different in terms of personal background and contemporary experience, they both share in a tradition of discernment as a virtuous response to what both would understand as the ‘wisdom of the Spirit’ revealed in their personal interactions with ‘the other’.

Makna Budaya Lagu Daerah Tontemboan

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Christina Rawung
Keyword(s):  
Observation Point ◽  
Folk Songs ◽  
The Other ◽  
Cultural Meaning ◽  
Cultural Meanings ◽  
Deep Meaning ◽  
Traditional Songs ◽  
Descriptive Method ◽  
Power Of God

Kapoya village is located in SouthMinahasa precisely in the District Suluun-Tareran. Problems of this research,what is the folk songs in Tontemboan areas that exist in Kapoya village andwhat is the function, what cultural meanings contained in the Tontemboan folksongs, and why villagers of Kapoya still sing the Tontemboan folk songs basedon their reflected the mindset. The purpose of this study is to identify the Tontemboanfolk songs and explain its function, explains the cultural meaning of theTontemboan folk songs, and explain the reason for the villagers of Kapoya stillsing the Tontemboan folk songs based on their reflected the mindset.This study used descriptive method withqualitative approach. The observation point chosen five informants. The firstone as the main informant and the other as a companion. In this study,collected twenty-seven folk songs in Tontemboan.In terms of meaningful culturalTontemboan folk songs in the Kapoya village and their functions, which consistsof 27 traditional songs and their functions. In terms of cultural meaningscontained in Tontemboan folk songs have some deep meaning, such as the peopleof Kapoya village who believe in the power of God as the Creator, the publicbelieves that happen compassion into the new year is a joy to remember therelatives and siblings. In terms of folk songs sung reason thatis the mindset of the villagers of Kapoya, namely as guidelines, instructions,and the correct way for a person to live a life based onwhat he believes and meaningful bring compassion, happy, respectful, and proudof the life lived in the Kapoya village.Keywords: Culture, Tontemboan, Kapoya

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