SATU INJIL BAGI SEGALA BUDAYA

Artikel ini menjelaskan perlunya mengembangkan teologi reformed supaya dapat menarik perhatian orang yang berbudaya berbeda dengan budaya bersalah (guilt culture). Ternyata Injil berlaku untuk segala budaya, akan tetapi teologi reformed menimbulkan pertanyaan Luther yang mencari jawab tentang dasar keselamatan. Sekalipun sangat setuju bahwa Alkitab mengajar bahwa diselamatkan oleh pembenaran melalui iman, namun pengakuan ‘Sola Fide’ itu tidak mengandung keseluruhan Injil. Sebab itu arti dan dampak Injil seharusnya dipresentasikan ke budaya malu (shame culture) dan budaya takut (fear culture) secara yang lebih sesuai kepada pertanyaan dan kekhawatiran yang berlaku di dalam budaya itu. Kalau ciri khas setiap budaya dipahami dengan lebih teratur, maka juga dapat membaca Alkitab dan ajaran Injil dengan ‘kacamata’ atau ‘lensa’ yang lebih sesuai dengan kebutuhan budaya itu. Dengan cara ini berita keselamatan Injil Kristus akan bertambah kuat untuk meyakinkan para pendengar pekabaran Injil itu.

An Unforgettable Ordeal: Chinese ‘Comfort Women’ in World War II

Using methods including analyzing firsthand testimonies, images, and secondary sources, this paper explores the multiple factors that resulted in the silence of Chinese comfort women survivors in both wartime and the postwar period: shame culture, patrichy, and lack of political and cultural support for comfort women. Due to both patriarchy and related shame culture and a lack of political, cultural, and international support for survivors, few Chinese women spoke up about their experience within the comfort women system prior to the redress movement beginning in 1991; in the 1990s, societal and government support for comfort women increased, leading many comfort women to not only share their experiences but seek justice in the process. To begin, this paper provides an overview of essential historical context, including Japanese colonialism, the establishment of “comfort women” systems, Chinese comfort womens’ suffering, and the post-war struggles and ongoing plight of victims and survivors. Next, this paper argues that due to shame, culture and patriarchy; the lack of political, cultural, and international support for comfort women; and the mental and physical trauma that they experienced, comfort women survivors refused to speak up or seek justice for decades during and after World War II. Finally, this paper investigates key differences between the Cultural Revolution and redress movement, analyzing why comfort women spoke out during the latter period but largely remained silent during the postwar period from 1945 to 1990.

Approaching Honor and Shame with Humility: Limitations to Our Current Understanding

Although honor and shame have been popular missiological themes in the last decade, there are several limitations associated with the concepts that occur in both the missiological literature and the secular anthropological, sociological, and psychological literature. The first set of limitations concerns the meaning of honor and shame. Their definitions vary greatly from author to author. Some authors consider honor and shame to be emotions internal to the individual and others consider them as a measure of one’s social status, something external to the individual. Similarly, there is often no distinction made between shame and shame proneness. Their relationship with other self-conscious emotions (guilt, embarrassment, and pride) is not clear. Often the distinction between vicarious and individual shame and honor is blurred. The second set of limitations concerns our lack of understanding of how honor and shame relate to culture. Since shame dynamics exist in every culture, it is not clear what is meant by a “shame culture.” Modern conceptions of culture tend to view culture as a phenomenon that is due to psychological processes within individuals, rather than external to the individual. Characteristics of cultures are described by positions on dimensions. Shame cultures are often defined as those which are more collectivistic (vs. individualistic). However, many definitions of honor and shame indicate that the dimension of cultural tightness (or uncertainty avoidance) may be just as relevant for understanding shame dynamics, and the cultural dimension of power distance may also be relevant. In light of these limitations, missiologists need to approach the concepts of honor and shame with humility.

The Stigmatization of HIV/AIDS Victims in Sub-Saharan Africa and the Gospel

One of the most challenging issues in dealing with HIV/AIDS in Africa is breaking through the stigmas surrounding the disease and building resilience in communities where large numbers of people are infected with HIV or otherwise affected by the pandemic. This article explores the relationship between shame, fear, guilt, witchcraft, and HIV/AIDS stigmatization by looking at key features of the African traditional worldview and culture. We point out predominant witchcraft beliefs and how they translate to community attitudes towards people living with HIV and AIDS. We highlight the influence of prevailing beliefs in witchcraft and how they aggravate the experience of fear, shame, and stigmatization by people infected with or otherwise affected by HIV. Relevant aspects of the gospel are brought to bear to answer these challenges. KEYWORDS: HIV/AIDS, stigmatization, shame culture, fear culture, witchcraft, ubuntu

Shame, culture, and gender: rethinking the treatment model for couple therapy after an affair

Both the trauma-based and object relations treatment models for couple therapy after an affair can be counterproductive and insufficient because they do not adequately address the powerful motivators of behaviour embedded within cultural and gender norms. In this context, it is essential for therapists to be aware of the impact of culture on our sense of self and couple relationships. We need to make visible deeply internalised gender and cultural norms earlier in the therapeutic process. These hidden values often manifest themselves through the core emotion of shame. Understanding how shame operates intrapsychically, relationally, therapeutically, and socially is a critical task for practitioners. Couple therapy practice must go beyond the "trauma" of an affair to include the larger social cultural political reality.

Strong communities and justice practices in the Torres Strait Region

This article examines crime prevention practices in the Torres Strait Region (TSR), where relatively low crime rates challenge the association of discrete Indigenous communities with crime ‘problems’ and also test other criminological assumptions around crime. Drawing on 27 interviews with justice professionals and social workers in the TSR, we account for the resilience of a ‘shame culture’ in the region, which provides for a high level of social integration and sustains crime prevention practices, such as cultural mediation. Thus, we argue that while economic indicators such as wealth and employment show high levels of disadvantage in the TSR, indicators of strong social capital provide an explanation for low crime rates. We conclude that social capital is translated into local crime prevention practices that are unique to the TSR and reinforce the importance of cultural continuity and autonomy.

Epic Tradition and Sophistic Innovation in the ‘Shame Culture’ of Thucydides’ Dialogue of the Melii and the Athenians

This paper aims at adding new pieces to the complex patchwork of knowledge on ‘shame’ in the ancient Greek world by analysing the meanings and the cultural framework of the terms αἰσχύνη and αἰσχρός in the Dialogue of the Melians of Thucydides. The contribution sheds light on the role played by the traditional concept of shame, mostly witnessed by the Homeric poems, in the elaboration of the concept made by the Athenians in accordance with the sophistic cultural climate of the second half of the fifth century BCE.

‘I am not strong to dig and I am afraid to beg’: Social status and status concern in the parable of the Dishonest Steward (Lk 16:1–9)

This article offers a reading of the parable of the Dishonest Steward from the perspective of Greco-Roman status concern. It observes that the parable has a long and complicated history of interpretation. The different approaches in the reading of the parable reveal the unresolved quest in scholarship to establish a reading of the parable that takes into account both the steward’s act of generosity towards his master’s debtors and the praise that follows this action. This article proposes the Greco-Roman status concern as a framework for understanding the meaning of the parable in its original context. Status concern was the spirit of tenacity in maintaining one’s status and honour against all odds characteristic of Greco-Roman honour and shame culture. The article argues that when the parable is read within its literary context, it reveals that at the heart of Jesus’ message in the parable is the theme of persistence as an attribute of authentic discipleship. This understanding of the parable resonates with the entrenched Greco-Roman spirit of status concern. The interpretation would also have been relevant to Luke’s Greco-Roman auditors living on the periphery of the Greco-Roman culture with the constant pressures to conform to the ethos of the larger social context. The steward’s resolve to maintain his status even in the most difficult circumstances provided a paradigm for those Christ-followers to remain steadfast in the faith against all odds.Contribution: The article presents an alternative interpretation of the parable of the Dishonest Steward. By proposing status concern as an interpretative framework, it offers both new insights into the socio-economic and socio-cultural realities of Luke’s world and the continuing evidence of the contribution of Greco-Roman world to the development of the New Testament texts.

Strategi Mikro Kepala Sekolah Membudayakan Budaya Malu sebagai Nilai Karakter Unggul Sekolah Dasar Di Kabupaten Sintang

ABSTRAKKesadaran moral anak sangat penting dikembangkan dan dibudayakan sejak pendidikan sekolah dasar melalui strategi membudayakan budaya malu. Tujuan penelitian ini adalah mendeskripsikan praktik budaya malu di sekolah dasar SDN 23 Menyumbung kabupaten Sintang. Penelitian ini menggunakan pendekatan studi kasus (one case study research).Teknik pengumpulan data menggunakan wawancara mendalam, observasi dan studi dokumen. Alat pengumpulan data adalah panduan wawancara, lembar observasi dan dukumen. Analisis data menggunakan pola induktif model Creswel. Subyek penelitian adalah guru dan siswa di SDN 23 Menyumbung sebanyak 25 orang. Teknik pengambilan responden secara purposive karena mempertimbangkan situasi pandemi covid 19. Hasil penelitian menunjukan bahwa pade level siswa dan guru dikembangkan 10 budaya malu yang ditanamkan dalam pembelajaran maupun melaui pembiasaan. Praktik budaya malu telah menumbuhkan dua aspek penting dalam diri siswa dan guru yakni karakter kinerja dan kinerja moral. Agar karakter kinerja dan karakter moral tumbuh dengan baik di sekolah maka diperlukan strategi micro kepala sekolah yang terarah pada penguatan identitas personal dan sosial siswa secara moral. Kata Kunci: budaya malu, kinerja moral, karakter moral ABSTRACTChildren's moral awareness is very important to be developed and cultivated since elementary school education through a strategy of cultivating a culture of shame. The purpose of this study is to describe the practice of shame culture in elementary schools of SDN 23 Menyumbung, Sintang district. This research uses a case study approach (one case study). Data collection techniques using in-depth interviews, observation and documentation study. Data analysis used the Creswell model inductive pattern. Data collection techniques using in-depth interviews, observation and document study. Data collection tools were interview guides, observation sheets and documents. The research subjects were 25 teachers and students at SDN 23 Menyumbung. The technique of taking respondents was purposive because it considered the covid pandemic situation 19. The results showed that at the level of students and teachers 10 shy cultures were instilled in learning and through habituation. The practice of shame culture has fostered two important aspects in students and teachers, namely the character of performance and moral performance. In order for the performance character and moral character to grow well in school, a micro principal strategy is needed that is aimed at strengthening the personal and social identity of students morally.Keywords: shame culture, moral performance, moral character

Approaching honor and shame with humility: Limitations to our current understanding

Although honor and shame have been popular missiological themes in the last decade, there are several limitations associated with the concepts that occur in both the missiological literature and the secular anthropological, sociological, and psychological literature. The first set of limitations concerns the meaning of honor and shame. Their definitions vary greatly from author to author. Some authors consider honor and shame to be emotions internal to the individual and others consider them as a measure of one’s social status, something external to the individual. Similarly, there is often no distinction made between shame and shame-proneness. Their relationship with other self-conscious emotions (guilt, embarrassment, and pride) is not clear. Often the distinction between vicarious and individual shame and honor is blurred. The second set of limitations concerns the lack of understanding of how honor and shame relate to culture. Since shame dynamics exist in every culture, it is not clear what is meant by a “shame culture.” Modern conceptions of culture tend to view culture as a phenomenon that is due to psychological processes within individuals, rather than external to the individual. Characteristics of cultures are described by positions on dimensions. Shame cultures are often defined as those which are more collectivistic (versus individualistic). However, many definitions of honor and shame indicate that the dimension of cultural tightness (or uncertainty avoidance) may be just as relevant for understanding shame dynamics, and the cultural dimension of power distance may also be relevant. In light of these limitations, missiologists need to approach the concepts of honor and shame with humility.