Commuters’ Health Certificate as Social Control during the COVID-19 Pandemic

In Indonesia, a regulation on large-scale social restrictions (“Pembatasan Sosial Berskala Besar” or PSBB) restricted citizens’ activities in the cultural, social, and economic sectors. These large-scale social restrictions also impact Jakarta’s activities from the commuting communities of Central Java, the Yogyakarta Special Region, and East Java Provinces. As a result, these commuters have become accustomed to travelling back to their hometowns every Friday afternoon. On Sundays, they return to Jakarta and arrive in Jakarta on Monday mornings to go to work. This activity is often referred to as “Pulang Jumat Kembali Ahad” (PJKA) or Going Home Every Friday Evening and Returning on Sunday. This paper then aims to examine the experience of PJKA actors during the crisis from the lens of document theory. The function of a health certificate free of COVID-19 is examined similarly to the function of a passport as a condition for entering the country. A sheet of health certificate free of COVID-19 is a derivative of the presidential regulation and the minister of transportation regulation, impacting documentality characteristics.

Jesus in the Heart of the Earth: Deciphering the Jonah Saying (Matthew 12:39–41)

The unique comparison between Jonah and the Son of Man in the First Gospel has been notoriously difficult for several reasons. First, “three days and three nights” cannot be fitted into the interval of Jesus’s burial in the tomb from Friday evening to Sunday morning; second, the resurrection of Jesus, which is understood by some as “the sign of Jonah,” was not witnessed by “an evil and adulterous generation,” but only by believers in Christ; third, an above sea-level tomb like the one that contained Jesus hardly qualifies as “the heart of the earth” as commonly understood; and fourth, interpreting “the heart of the earth” literally as Sheol still does not resolve the chronological problem. However, the enigma of the Jonah saying unravels with a shift in perspective. This article will recognize that shift and propose a new understanding of this passage.

Jesus in the heart of the earth; Deciphering the Jonah Saying (Matthew 12:39-41)

<p>The unique comparison between Jonah and the Son of Man in the First Gospel has been notoriously difficult for several reasons. First, “three days and three nights” cannot be fitted into the interval of Jesus’ burial in the tomb from Friday evening to Sunday morning; second, the resurrection of Jesus, which is understood by some as “the sign of Jonah,” was not witnessed by “an evil and adulterous generation,” but only by believers in Christ; third, an above sea-level tomb like the one that contained Jesus hardly qualifies as “the heart of the earth” in the sense of subterranean depth; and fourth, interpreting “the heart of the earth” literally as <i>Sheol </i>still does not resolve the chronological problem. However, the enigma of the Jonah saying unravels with a shift in perspective. This article will recognize that shift and propose a new understanding of this passage.</p>

Jesus in the heart of the earth; Deciphering the Jonah Saying (Matthew 12:39-41)

<p>The unique comparison between Jonah and the Son of Man in the First Gospel has been notoriously difficult for several reasons. First, “three days and three nights” cannot be fitted into the interval of Jesus’ burial in the tomb from Friday evening to Sunday morning; second, the resurrection of Jesus, which is understood by some as “the sign of Jonah,” was not witnessed by “an evil and adulterous generation,” but only by believers in Christ; third, an above sea-level tomb like the one that contained Jesus hardly qualifies as “the heart of the earth” in the sense of subterranean depth; and fourth, interpreting “the heart of the earth” literally as <i>Sheol </i>still does not resolve the chronological problem. However, the enigma of the Jonah saying unravels with a shift in perspective. This article will recognize that shift and propose a new understanding of this passage.</p>

Rediasporization

This book examines how African-Guyanese in New York City participate in the Come to My Kwe-Kwe ritual to facilitate rediasporization, that is, the creation of a newer diaspora from an existing one. Since the fall of 2005, African-Guyanese in New York City have celebrated Come to My Kwe-Kwe (more recently called Kwe-Kwe Night) on the Friday evening before Labor Day. Come to My Kwe-Kwe is a reenactment of a uniquely African-Guyanese pre-wedding ritual called kweh-kweh, and sometimes referred to as karkalay, mayan, kweh-keh, and pele. A typical traditional (wedding-based) kweh-kweh has approximately ten ritual segments, which include the pouring of libation to welcome or appease the ancestors; a procession from the groom’s residence to the bride’s residence or central kweh-kweh venue; the hiding of the bride; and the negotiation of bride price. Each ritual segment is executed with music and dance, which allow for commentary on conjugal matters, such as sex, domestication, submissiveness, and hard work. Come to My Kwe-Kwe replicates the overarching segments of the traditional kweh-kweh, but a couple (male and female) from the audience acts as the bride and groom, and props simulate the boundaries of the traditional performance space, such as the gate and the bride’s home. This book draws on more than a decade of ethnographic research data and demonstrates how Come to My Kwe-Kwe allows African-Guyanese-Americans to negotiate complex, overlapping identities in their new homeland, by combining elements from the past and present and reinterpreting them to facilitate rediasporization and ensure group survival.

Music We'd Like To Hear, 2018 Season

This was the fourteenth year of Music We'd Like To Hear, the summer series of concerts organised by composers John Lely and Tim Parkinson. The atmosphere at these Friday evening concerts is informal and convivial – the audience is routinely invited to join the musicians down at the pub on the corner afterwards – but the underlying purpose is entirely serious about music. As always, each programme focuses on new music and significant works that have been rarely, or never, played in this country. The concerts wouldn't look out of place at Huddersfield, but the rationale here is less academic than personal.

Negotiating Mobile Control

In the late 1990s and early 2000s, mobile use started expanding. From Nokia phones to BlackBerrys, these business tools often were considered status symbols—so it’s natural that control issues emerged. This chapter discusses some cultural-differences data, along with the gut-wrenching decisions that Kjell, a Norwegian entrepreneur, and Matt, a Wall Street Journal executive, had to make concerning whose jobs warranted mobile devices. These managers wrestled with issues of productivity, budgeting, fairness, mooching, and status. The chapter shows what happens when there’s a “boss in your pocket,” as well as the temptation to work all weekend when “sent from my iPhone” appears at the bottom of a message at 6 p.m. on Friday evening. This chapter invites readers to consider issues of hierarchical control and what happens when some workers are accessible 24/7.

Informing Science Institute: A Case Study

It was late on a Friday evening and the “big” question had raised its ugly head again. Husband and wife, Eli Cohen and Betty Boyd, were slowly sipping their second glass of their favorite merlot and debating how to make Informing Science Institute (ISI) into a sustainable organization. They had founded ISI, an academic association, in 1998 to foster the development of a scientific discipline called Informing Science.