Practicing Communicability, Redeemability, and Educability: The Response of Christian Education to Violence against Women during the Covid-19 Pandemic

This article explores violence against women in Yogyakarta, which increased rapidly during the pandemic. The study showed that violence against women is also the result of deep and troubling cultural structures that oppress women. Based on a see–judge–act analysis, this article proposes that church educational ministries can build relationships with women victims and their families through a variety of transformational ways, even amid a pandemic. The church can develop communication, healing, and education through a holistic approach in Christian education (practicing communicability, redeemability, and educability). The paradigm of gender equality should be integrated into our attitudes and actions in daily life and in the whole range of the church’s ministry to create spaces for women’s voices not only through education and ritual action but also actual transformation.

A Socio-Spatial Critique of Pre-Historic and Pre-Contact Spatial Marginalization of Native American Woman

This paper offers a socio-spatial analysis of Native American normative geographies and Native American woman's spatial positionality within these normative landscapes. The discussion in this study premises on the notion that these normative geographies are ambivalent since they accord a marginalized spatial position to the Native American woman. The study argues that the nomadic tribes brought the Asiatic socio-cultural patterns that paved the way for Native Americans' compromised spatiality. The discussion offers a critique of the ambivalence of the normative geographic structures in the pre-contact era. Hence, the study maintains that by the pre-contact time, Native American nations have developed and expanded into different civilizations with established socio-cultural structures and socio-spatial boundaries. During this period, Native American woman's spatial predicament continued and her spatial suppression has become institutionalized.

THE FATE OF THE INKERMAN MONASTERY IN THE 1920S IN THE ARCHIVAL SOURCES

The article considers the reflection in the documents of the State Institution “Archive of the city of Sevastopol" of the history of the Inkerman Monastery (now St. Klimentovsky Monastery) in the 1920s. It is established that this period in its history was one of the most difficult. By the end of the 1920s. The Inkerman Monastery was liquidated in connection with the course of the atheist state. The process of its liquidation can be described as “creeping liquidation". The brethren of the monastery went from a partial permission to continue their ministry to the final closure of the churches. Most of the buildings of the monastery after its abolition were adapted for the needs of the community of the village of Inkerman. The analysis of the documents showed that they are fragmentary, at the same time; they make it possible to understand the processes that took place with the cultural structures of the Sevastopol region in the 1920s. They contain information about churches.

Changes, Losses, and Challenges on Transformation of the Urban Place: A Narrative on Istiklal Street, Istanbul from the 1900s Until Today

Over the years, the socio-cultural structures, architectural compositions of Istanbul have changed gradually. Unavoidably, Istanbul's urban places have been affected as they have gained new faces through the wrong-driven, top-down, controversial changing processes. Especially since the 1990s, the changes have gained momentum, many controversial modifications have occurred in the heart of Istanbul. Istiklal Street has turned into a symbol of the transformation that Istanbul has been going through. The process brought about the rapid disintegration of the Street's unique, hybrid constitutions and distinctive qualifications. Nearly all the characteristic landmarks that made Istiklal Street special have disappeared one by one and the area is converting into a place that has lost its spirit. To understand how the Street has shaped historically and what has lied at the behind stages, the study begins with a qualitative discussion on the formation of the area since the 1900s. But the focus of the narrative is based on the period from 1990 until today with an explanatory approach to criticise by which mechanisms and actions the area transformed and come today. The study stresses that the potentials of the urban probabilities, socio-spatial compositions, tangible and intangible features are responsible for the future of this place.

Feminist Voices From Africa

This chapter is an extension of intersectionality and post-modernist theories of feminism introduced in Chapter 8, now giving special focus to the African continent. The chapter argues that the African female is not only vastly different from the Western female (given the different socio-economic, political, and cultural structures), but also very different from each other as determined by contextual differences within the continent. The chapter starts from the angle that although Africa might have passed through almost similar history of slavery, colonialism, and neo-colonialism, the continent is very diverse. To talk of an ‘African feminism' can be seen as essentialising Africa and suggesting that all women living in Africa face the same problems. Thus, Africa cannot be treated as a single entity. Hence, instead of settling for the term “African feminism,” this chapter opted for “Feminist Voices from Africa” as the title.

Kekerasan Simbolik Dalam Pendidikan Islam Jenjang Ibtidaiyah Di Indonesia

Some textbooks still contain forms of violence. There is a type of violence that is latently perpetuated or reproduced as a habit of social and cultural structures which is called symbolic violence. In textbooks, how are forms of symbolic violence perpetuated or reproduced through language, namely in sentences and images. As a descriptive-analytic research library, the researcher tries to analyze the integrated thematic textbook 2013 curriculum for SD/MI which contains gender class distinctions between male and female classes. The distinction of gender classes in textbooks is then described and described by researchers and then analyzing sentences and images that contain symbolic violence. In the sentences in the textbook, there is a male class dominance, namely there are 62 sentences or 61.8% sentences while the female class is only 40 sentences or 39.2% sentences. In the picture, the male class dominates, namely there are 78 pictures or 65%, while the female class as the dominant class has 42 sentences or 35% pictures. The results showed that the male class dominates the female class in sentences and pictures. Male class domination is a form of socialization of the dominant class habitus to the dominated class. The socialization of the dominant class habitus is carried out in order so that the habits of social and cultural structures can be perpetuated or reproduced so that they are accepted as things that are justified and imitated. This in Pierre Bourdieu's language is said to be symbolic violence.

RELATIONSHIP BETWEEN POSTMODERN PERSPECTIVE AND ARABESQUE CULTURE, IDENTITY AND LIMINAL SPACE

The globalization that emerged with the technology developed on the basis of the industrial revolution has inevitably caused a conflict of cultures. Hybridization from conflicting cultures has revealed cultural factors that do not conform to dual definitions and are understood negatively for this nation-state understanding. Because these cultural structures are outside the cultural norms drawn by the nation-state. In this study, the existential aspect of arabesque, a hybrid culture, was examined and its relationship with identity was discussed, and then it was found that arabesque culture was related to the liminal area. And this was the reason for arabesque exclusion. In this study, it was not understood that arabesque culture evolved with the change of society, and as a result of this evolution, music types with lighter words emerged by changing in intermediate music such as taverns. Another result of the study was examined from one point of view, contrary to the assumption that the arabesque culture relationship in liminal space would be completely eliminated by improving the condition of humans. It was concluded that this is an identity and existential phenomenon, and cannot be easily erased from the memory of society. Keywords: Arabesque Culture, Arabesque Music, Liminal Space, identity

Duality beyond Dyads: Multiplex patterning of social ties and cultural meanings

Purpose: The social and cultural duality perspective suggests dual ordering of interpersonal ties and cultural similarities. Studies to date primarily focus on cultural similarities in interpersonal dyads driven by principles such as homophily and contagion. We aim to extend these principles for socio-cultural networks and investigate potentially competing micro-principles that generate these networks, taking into account not only direct dyadic overlap between interpersonal ties and cultural structures, but also the indirect interplay between the social and the cultural. Methodology: The empirical analysis utilizes social and semantic network data gathered through ethnographic studies of five creative organizations around Europe. We apply exponential random graph models (ERGMs) for multiplex networks to model the simultaneous operation of several generative principles of socio-cultural structuring yielding multiplex dyads and triads that combine interpersonal ties with meaning sharing links. Findings: The results suggest that in addition to the direct overlap of shared meanings and interpersonal ties, socio-cultural structure formation is also affected by extra-dyadic links. Namely, expressive interpersonal ties with common third persons condition meaning sharing between individuals, while meaning sharing with common alters leads to interpersonal collaborations. Beyond dyads, the dual ordering of the social and the cultural thus operates as asymmetrical with regard to different types of interpersonal ties. Research implications: The paper shows that in addition to direct dyadic overlap, network ties with third parties play an important role for the co-constitution of the social and the cultural. Moreover, we highlight that the concept of network multiplexity can be extended beyond its application social networks to investigate competing micro-principles guiding the interplay of social and cultural structures.

Healing the Rift

In the introductory “Intellectual Autobiography” of the Georg Henrik von Wright volume of the Library of Living Philosophers series, von Wright mentions the discrepancy he always felt between his narrow logical-analytical professional work and a drive to make philosophy relevant to his life, calling it a rift in his philosophical personality. This article examines the nature of the rift and the various stages the problem went through during von Wright’s career. It is argued that the initial impression that his books The Varieties of Goodness and Explanation and Understanding had contributed to healing the rift, was subdued by a gradual shift in existential focus from individualistic ethics towards a critical concern for destructive ways of thinking inherent in the Western culture, connected with von Wright’s “political awakening” at the end of the 1960s. The most urgent questions of our times called for novel, non-analytical, ways of doing philosophy, employed in von Wright’s later works on science and reason, and the myth of progress. Eventually von Wright’s earlier methodological concerns were also alleviated by his belief that logical-analytical philosophy was inherently unsuitable for exposing the cultural structures it was very much a part of.