Agama Kristen dan Hoax: Peran Agama Kristen dalam Menekan Hoax

In the 4.0 era information has been transforming much faster and influencing daily interactions. Based on social recent phenomenon people were not given the interest to utilize these opportunities to look for the truth instead of prioritizing emotions, preferences to justify. This social atmosphere absolutely reduces the essential meaning of the ‘truth’ itself. The 'truth' and 'untruth' can not be seen. The capability to analyze by the clear mind of intellect as one of the values of being a religious human has been paralyzed. The truth is claimed by like or dislike to something. How religion especially Christianity has its crucial functions as a social institution to reduce the hoax spreading behavior in its congregation will be provided in this paper. This study took palace in the HKBP Church in Bagansiapiapi, Rokan Hilir, Riau, Indonesia using the qualitative approach by taking the data from observation and interviews. The result shows found that religion by its dogma and religious leader comprehensively reduce the hoax spreading behavior in the congregation.Realitas Kemajuan Informasi 4.0 telah memengaruhi kehidupan. Berdasarkan fenomena terkini memperlihatkan bahwa orang-orang tidak lagi mau memberikan perhatian pada kebenaran yang hakiki dari sebuah informasi yang ia terima. Melainkan cenderung mengklaim kebenaran tersebut seturut dengan preferensi subjektif. Atmosfer kehidupan sosial seperti ini mereduksi perbedaan antara suka-tidak suka dan benar-salah menjadi demikian tipis. Alih-alih menjalani proses nalar yang panjang dan melelahkan, masyarakat cenderung tergesa-gesa mengklaim sesuatu yang disukainya sebagai kebenaran, sebaliknya tergesa-gesa menganggap salah atau sesat sesuatu yang dibenci/tidak disukai. Penelitian ini mencoba mengeksplorasi bagaimana agama sebagai pranata, khususnya agama Kristen memainkan peran yang krusial pada fenomena hoax. Penelitian ini dilaksanakan di Jemaat Gereja HKBP Bagansiapiapi ressort Bagansiapiapi, kabupaten Rokan Hilir, provinsi Riau-Indonesia menggunakan metodologi penelitian kualitatif dengan teknik wawancara dan observasi. Temuan memperlihatkan bahwa agama Kristen secara sistematis dan praksis menjalankan perannya sebagai pranata sosial melalui lembaga gereja. Peran tersebut berakar dari doktrin yang menekan prilaku penyebaran hoax. Penelitian juga memperlihatkan pemuka agama andil dalam menekan perilaku penyebar hoax bagi jemaat

Media and Moral Panic: Challenging LGBT in Minangkabau People 2016-2017

Following the report of the existence of LGBT Group in Minangkabau society 2017, the local media, personal blog of public figures, official media social of local government, and several leaders of adat, religious leader, some civil societies responses assess to the new challenges for the decreasing of cultural and religious norm of Minangkabau people. The narrative has four stages: suggesting that the rejection of LGBT is against the cultural values of Minangkabau ethnic identity, reducing the social and adat (customary law) of Minangkabau people, considering LGBT is a threat and a social disease that affects the young generation of Minangkabau, and assuming LGBT is a form of decline for Islamic values that are considered embedding in the local tradition of society. This research argues that LGBT is a moral panic for the Minangkabau people produced by the power. This kind of moral panic emphasizes the disposition of the understanding of adat, religion and traditions around the public discourse. It means that this moral panic framework is a reproductive attempt to strengthen exclusive and conservatism trend in contemporary Minangkabau society and patriarchal influence which claim their attempts to maintain matrilineal values. To build on this argument, this paper will firstly present the context of heteronormativity in Indonesia and then discussing the context of Minangkabau people in West Sumatra.

Necessary Questions of Chö: Uses and Abuses of Religion in Dondrup Gyel’s “Tulku”

“Why do you ask questions of roots and branches instead of the necessary questions of chö (Tib. chos)?” asks a character in Tibetan author Dondrup Gyel’s (don rgrub rgyal) controversial 1980 short story, “Tulku” (sprul sku). The Tibetan term chö can be translated in many ways, including to mean ‘the Buddhist teachings,’ ‘religion’ more generally, or even ‘the nature of reality.’ In “Tulku,” however, what chö means is not at all clear, and the various characters claim authority to determine what is legitimate chö. In the story, a Tibetan village is visited by a mysterious stranger claiming to be a tulku—a reincarnated religious leader— but who is actually a fraud. Most scholars have interpreted “Tulku” as a critique of traditional Tibetan religious devotion, and as a call by Gyel for Tibetans to modernize. This paper, however, proposes a new reading of “Tulku.” It suggests that Gyel pairs overt criticism of the corrupt tulku with a subtler critique of the Chinese government’s policy towards Tibetan Buddhism. It argues for such a reading by tracking how the word chö is used in “Tulku.” It shows that Gyel places the word not in the mouths of the Tibetan villagers, but rather in the mouths of the fraudulent tulku and the representatives of the Communist Party. Both thus use chö in order to appeal to the Tibetan villagers, claim power for themselves, and exclude the opposing party. “Tulku” thereby creates parallels between the ways in which the Tulku and the Party use chö to appeal to and manipulate the Tibetan villagers. On this reading, “Tulku” highlights the way chö can be weaponized by both traditional religious authorities and Communist party ideology, and suggests that in this modern period, any claimant to chö must be treated with caution and skepticism.

Philosophical aspects of the historical development of Islamic civilization and the interest in the teachings of Ibn Taymiyyah (1263-1328)

The purpose of the paper is to analyse the philosophical aspects of the historical development of Islamic civilisation. Special attention is paid to the socio-cultural and socio-political crises that accompany the development of the Muslim world and the regularity of turning to the radical ideas of the Syrian religious figure Ibn Taymiyyah during the period of instability at the turn of the 13th-14th centuries. Theoretical basis: In the course of the study the author did not find any works, devoted to the influence of Ibn Taymiyyah on the establishment of the ideology of modern radical groups and the interest in the Islamic world to his ideas. Therefore, the scientific novelty of the study lies in the possibility to investigate the features of the historical development of the Islamic world and the appeal in times of crisis to the teachings of this medieval religious leader. In the course of the study the author came to the conclusion, the development of Islam was greatly influenced by the peculiarities of tribal relations in the Arab society in particular, and in the Islamic society as a whole.

Behaviour and therapeutic itinerary of epileptic patients in Marrakech city and surrounding regions in South Morocco

Background Epilepsy is a chronic, universal disorder with various etiologies and prognoses. It is still laden with myths in the majority of the Moroccan population. Despite the existence of well-established medicinal treatments and increasingly comprehensive care, access to antiepileptic care is still limited, especially for rural populations. We aim herein to identify the therapeutic itinerary of patients with epilepsy (or epileptic disorders) as well as the behaviour of patients and their families towards this disease in Marrakech and the surrounding region of Marrakech-Safi. Methods We carried out a retrospective study Questionnaire filled by 110 patients data was analysed with SPSS version 18. Results Our results showed that 69.96% of the patients believed in a supernatural origin of the disease and 76.4% attended for professional medical care after their first seizure. In addition, more than half of our patients (51.8%) consulted a religious leader for the initial consultation, 51.0% of whom were women and 49.0% were male. The low socioeconomic status of patients with epilepsy, 74.5% of whom were unemployed, impeded the effective management of this disease. Conclusions These results suggest that the management of patients with epilepsy (or epileptic disorders) in Africa, and particularly in Morocco requires, in addition to the reinforcement of human and material resources, an effort to educate and positively influence the family and the social environment as a whole.

Non-compliant Reading and Annotating in the Ruthenian Reformation: Cyril of Jerusalem’s Mystagogical Catechisms from Szymon Budny’s Library

While the works of the Antitrinitarian thinker and religious leader Szymon Budny (ca. 1530-93) have been the subject of extensive scholarly research, his library, marginalia, and reading practices have been significantly less examined. Following the discovery of a copy of Cyril of Jerusalem’s Mystagogical Catechisms (Vienna, 1560) belonging to Budny, I analyze Budny’s notes and comments regarding the Latin translation of Cyril’s text as a case study of Budny’s attempt to recover the Church Father from the Catholic post-Tridentine agenda and his own subsequent re-appropriation of Cyril for his radical non-adorantist program. By exploring Budny’s subversive reading and annotating strategies, I demonstrate Budny’s original contributions to the development of Antitrinitarian thought in Europe. I also illustrate how marginalia and paratexts reflect not only the history of the book in which they are found, but also how they throw light on religious and intellectual history.

Trusted authorities can change minds and shift norms during conflict

The reintegration of former members of violent extremist groups is a pressing policy challenge. Governments and policymakers often have to change minds among reticent populations and shift perceived community norms in order to pave the way for peaceful reintegration. How can they do so on a mass scale? Previous research shows that messages from trusted authorities can be effective in creating attitude change and shifting perceptions of social norms. In this study, we test whether messages from religious leaders—trusted authorities in many communities worldwide—can change minds and shift norms around an issue related to conflict resolution: the reintegration of former members of violent extremist groups. Our study takes place in Maiduguri, Nigeria, the birthplace of the violent extremist group Boko Haram. Participants were randomly assigned to listen to either a placebo radio message or to a treatment message from a religious leader emphasizing the importance of forgiveness, announcing the leader’s forgiveness of repentant fighters, and calling on followers to forgive. Participants were then asked about their attitudes, intended behaviors, and perceptions of social norms surrounding the reintegration of an ex–Boko Haram fighter. The religious leader message significantly increased support for reintegration and willingness to interact with the ex-fighter in social, political, and economic life (8 to 10 percentage points). It also shifted people’s beliefs that others in their community were more supportive of reintegration (6 to 10 percentage points). Our findings suggest that trusted authorities such as religious leaders can be effective messengers for promoting peace.

Sexism in Facebook discourse about clergy misconduct

Sexism and sexist ideology have significant negative consequences for female victims of sexual assault and other crimes. Thus, uncovering how language is used as a discursive tool for maintaining unequal power relations is extremely important in discourses around sexual misconduct and sexualized violence. In this study we used Critical Discourse Analysis and Manne’s theory of the moral economy of patriarchy to analyze Facebook posts supporting a religious leader who had committed sexual misconduct. The analysis reveals the patriarchal ideology underlying some of the Facebook conversation discourses and the discursive strategies used by individuals to try to normalize their sexist arguments. Content of the posts shows the religious leader’s defenders showing sympathy for the perpetrator, ignoring the female victims, and minimizing sexual assault, as they argue that he should not be criticized or held accountable for his actions.

Receptiveness and barriers to clinical trial participation for oncology patients from a public safety-net hospital.

83 Background: Oncologic clinical trial enrollment is low, particularly in underserved populations. Increasing enrollment of public safety-net hospital patients is important to ensure representation of the general population and reduces cancer outcome disparities. To tailor clinical trial outreach, we sought to characterize attitudes towards trial participation of oncology patients at Olive View—UCLA Medical Center (OVMC), a public safety-net hospital in Los Angeles County. Methods: We developed a 39-question survey (Qualtrics, Provo, UT). It was administered via tablets to a convenience sample of patients in OVMC’s medical oncology clinic and infusion center during 2020—2021. The survey was offered to patients fluent in English or Spanish. Results: Of 165 patients who were offered the survey, 11 declined due to illiteracy in any language, 4 did not finish the survey. Median age was 54 (range: 20-81); 63% were female. The majority (76%) reported an annual income below $25,000; 39% did not complete high school. Self-identified ethnicity was Hispanic/Latino (73%), non-Hispanic White (12%), Asian-Pacific Islander (9%), and Black (4%). Based on a 5-point Likert scale of comfort speaking English, 48% had English proficiency (EP). Overall, 69% of patients expressed interest in trials. When considering participation, patients would seek advice from their physician (86%), family (32%), other medical staff (14%), alternative medicine practitioner (7%), friend (6%), or religious leader (4%). Concerns regarding trial participation were lack of knowledge regarding trials (47%), fear of side effects (43%), frequent visits (25%), cost (20%), transportation (14%), wage loss (9%), and inability to determine own treatment (4%). Patients found the following modalities useful for learning about trials: website (43%), paper handout (39%), video (37%), discussion with prior participants (34%). Patients with annual income > $25,000 were significantly more concerned about cost (33.3% v. 15.8%, p = 0.04) and treatment side effects (61.1% v. 36.8%, p = 0.02). EP patients were more likely to find a website (54.2% vs. 32.1%, p = 0.01) or discussion with prior participants (45.8% v. 23.1%, p < 0.01) helpful compared to low EP patients. Conclusions: There is considerable interest in oncologic clinical trials in this predominantly Hispanic/Latino population. This population had significant trust in physicians for guidance on trial enrollment, and had minimal concern for out-of-pocket cost, wage loss, or transportation issues. The majority of patients did not find additional informational resources helpful. Structural barriers rather than patient-level variables are likely the primary drivers of low oncologic trial enrollment. Future efforts should focus on improving access to appropriate trials and leveraging the physician-patient relationship for increasing trial participation.

The symbolic and architectural philosophy of higher seminary in Bogor diocese

To become a Catholic religious leader must go through a special education known as seminary. Nowadays, a seminary especially Higher Seminary consisting of building facilities is needed to accommodate all the needs in producing priests among Indonesian Catholics, especially in the Sufragan Diocese of Bogor. The purpose of this research is to plan and design a Catholic seminary facility as a means of educating prospective priests in accordance with the activities and objectives. The Higher seminary complex is taken from the concept of “Symbolic and Architectural Philosophy”, which is a complex that can create or condition an environment that is capable of being an ideal vessel for the growth of faith by prospective priests, and all people regardless of differences. The concept is designed to follow the guidelines set also in the Catholic order, both religiously / liturgically, and contextually.