THE INVESTIGATION OF “DİĞENİS AND AZRAIL” AND “DUHA KOCA OĞLU DELİ DUMRUL” IN CONTEXT OF INTERCULTURAL INTERACTION

Epics are the oldest products in the world. They are passed down from generation to generation. They allow us to detect cultural exchanges. In the study, the works of "Digenis and Azrael" and "Duha Kocaoğlu Deli Dumrul" were compared. The work focused on common cultural elements. Anonymous epic called "Digenis and Azrael" was translated from Dimotiki Greek into Turkish. Both works were analyzed in a holistic way with content analysis method. There are religious elements in both works. Belief in the existence and oneness of God is emphasized. In both works, the protagonists are famous for their beatings. They both fought with the Azrael who came to take their lives. In the end, they accepted God's will and accepted death. In both works, there is a grandfather who is defined as a wise person and he comments on the hero. The differences in the works are as follows: Azrâil wants to take Digenis' life because the time has come. He wants to take Deli Dumrul's life because he is suspicious of God's unity and power. Azrâil, who is a strong character in Deli Dumrul, bows to the power of Digenis in Digenis. Deli Dumrul's mother does not want to give her life for her son. Azrael's mother advises Azrael not to take anyone's life. In both works, the inability to accept death in the universal human thought and the desire to change the result are handled.

Youth’s Favorite Activities During the Covid-19 Pandemic at SMA X Lampung Selatan

<p class="abstrak"><em>COVID-19 is not over yet. This long-lasting pandemic certainly impacts teenagers, including the intensity of the use of gadgets in adolescents to increase and trigger boredom to trigger stress in adolescents. To overcome this, the thing that teenagers do is do their favorite activities. In this study, the author explains teenagers' favorite activities in class XI IPA at SMA X South Lampung during the pandemic concerning the theory of symbolic interaction. This research uses descriptive qualitative with data collection techniques through observation, interviews, and documentation. The study's result shows that the dominant and favorite activity of teenagers during the COVID-19 pandemic is playing with their gadgets by browsing social media such as Instagram, Facebook, youtube, and others. There are other favorite activities, which are physical activities such as volleyball, soccer, and marathons in addiction, as well as activities that contain religious elements such as reading the Qur'an and reading Islamic novels. Thus, teenagers' favorite activities are essential and for teenagers so that they can develop their potential.</em></p><p class="abstrak"> </p><p>COVID-19 belum berakhir. Pandemi yang berlangsung lama ini tentu membawa dampak bagi remaja, di antaranya intensitas penggunaan gawai pada remaja menjadi meningkat dan memicu timbulnya rasa bosan hingga memicu terjadi stress pada remaja. Untuk mengatasi hal tersebut, hal yang dilakukan remaja yakni melakukan kegiatan favoritnya. Dalam penelitian ini penulis menjelaskan kegiatan favorit apakah yang dilakukan remaja kelas XI IPA 5 di SMA X Lampung Selatan pada masa pandemi dalam kaitannya dengan teori interaksi simbolik. Adapun metode dalam penelitian ini yaitu menggunakan deskriptif kualitatif dengan teknik pengumpulan data melalui observasi, wawancara, dan dokumentasi. Berdasarkan hasil penelitian menunjukkan bahwa kegiatan yang dominan dan menjadi favorit remaja pada masa pandemi COVID-19 ini ialah bermain dengan gawainya dengan menelusuri media sosial seperti instagram, facebook, youtube, dan lainnya. Di samping itu masih ada kegiatan favorit lain, yakni kegiatan fisik atau berolahraga seperti olahraga volly, sepak bola dan marathon. serta kegiatan yang mengandung unsur keagamaan seperti membaca Al-Qur’an dan membaca novel Islami. Dengan demikian, kegiatan favorit remaja merupakan hal yang penting dan bagi remaja sehingga mereka mampu mengembangkan potensi dirinya.</p>

РЕЛИГИОЗНИ ЕЛЕМЕНТИ В ТУРСКАТА ПОЕЗИЯ СЛЕД ТАНЗИМАТА

Turkish poets turn to religious topics immediately after converting to Islam. The orientation towards Western literature led to the adoption of the poetic forms. Society's worldview changed. After the Tanzimat, the religious elements continued to be present in Turkish literature, but through the prizm of social relations in Turkish society. The authors found inspiration in the religious images in the holy books. Both their hardships and their personal virtues were described. The poets emphasized their determination and steadfastness in the name of good. They set personal examples of modesty, tolerance, strength and self-sacrifice. Through the religious images, poets sent messages to the modern people.

Ceramic as an Expression of Local Culture: Conservation, Creativity and Adaptation to Change of a Ceramic Center in West Java

This article explores the function of the ceramic cottage industry as a means of conserving local culture. This descriptive-qualitative study presents the efforts of ceramic craftsmen in Purwakarta, West Java, Indonesia in preserving their culture. With the theory of structural functionalism, it was found that there were still religious elements and traditions that participated in the preservation of this culture, even though the times had changed to modern. Because of that local tradition, there must be a lot of conservation efforts from the government so that the culture is not lost in the days. Even so, there are still many who appreciate both at the national and community levels for the results of the local culture.

The Organization of the Islamic Cooperation and the Conflict in Southern Thailand

<p>The current wave of insurgency in the southern provinces of Thailand, where the majority of population are Muslim, sparked up in 2004 but shows no sign of ending in the near future. The insurgency caused by the conflict in the region which, along the time, has risen and fallen depending on surrounding circumstances. Given the scale and intensity of the conflict, it has increasingly attracted the attention of the outside world especially the Islamic world since the conflict is believed to be connected with religious elements. Despite of this, no specific Islamic countries have played a direct role in intervention in the conflict. The only intervention involved in the conflict was carried out by the OIC, a representative of 57 Islamic countries. This essay attempts to examine the intervention of the OIC into the conflict in the southern provinces of Thailand in the name of Islamic countries in order to protect the rights of Muslim minorities as it claims and will explore the consequences of the tension between the OIC’s mission to uphold these rights and sovereign states.</p>

The Organization of the Islamic Cooperation and the Conflict in Southern Thailand

<p>The current wave of insurgency in the southern provinces of Thailand, where the majority of population are Muslim, sparked up in 2004 but shows no sign of ending in the near future. The insurgency caused by the conflict in the region which, along the time, has risen and fallen depending on surrounding circumstances. Given the scale and intensity of the conflict, it has increasingly attracted the attention of the outside world especially the Islamic world since the conflict is believed to be connected with religious elements. Despite of this, no specific Islamic countries have played a direct role in intervention in the conflict. The only intervention involved in the conflict was carried out by the OIC, a representative of 57 Islamic countries. This essay attempts to examine the intervention of the OIC into the conflict in the southern provinces of Thailand in the name of Islamic countries in order to protect the rights of Muslim minorities as it claims and will explore the consequences of the tension between the OIC’s mission to uphold these rights and sovereign states.</p>

Heritage Preservation as Strategy for Recomposing Conflict Territories

Heritage admits diverse readings depending on different territorial spaces, contexts, and knowledge fields. The relation between Heritage and the social contexts is one of these knowledge areas. But Heritage accepts a dual perception as a cultural reflection. It may be considered either as the origins of the conflicts or the engine for recomposing disrupted territories. The paper proposes a reflection on the topics related to conflict territories and the roles currently played by Cultural Heritage. The recomposition of conflict territories is based on a continuous intercultural approach with important contributions from human rights, genders equality, intercultural dialogue perspectives and the fact of taking heritage as a territorial stabilization factor. The paper presents specific practical cases in the Eastern Mediterranean region where actions on Heritage religious elements collide with the national sovereign of the respective current countries. A comparative study among these different actions proves that the initial clashes can be progressively transformed into strategies able to become the future guideline for the resolution of heritage regional conflicts. These conflicts reflect two discourses: political (with strong links between national identity and religion) and scientific (with a clash between static concept and dynamic vision) where objects interact with the visitors.

Understanding Folk Religiosity in the Philippines

This paper argues for the appreciation of Filipino folk religiosity as part of cultivating authentic faith expressions among Filipinos. It presents historical, anthropological, sociocultural, and theological views on significant folk religious groups, traditions, and practices in the Philippines, including but not limited to the millenarian movements and popular Catholic feasts. Despite the varied influences and variegated Philippine culture, folk religiosity among Filipinos can be generalized as a syncretic blending of pre-colonial beliefs with the Catholic faith. As an academic and practicing Catholic, the researcher explores the folk religious elements present in the development of the millenarian movements, the unique faith expressions and influences behind folk Catholic feasts and celebrations, and probes deeper into the meaning of ordinary faith expressions. Coming from his own experiences and insights, he refers to previous scholarly works in discussing how spirituality or reverence to the sacred is inherently embedded in the folk religious ways, how the cultural Filipino traits manifest in the religious practices and vice versa, and how folk spirituality enables the expression of deep cultural and personal Christian faith experience. In conclusion, he maintains that millenarian movements are valid faith expressions that also celebrate independence and Filipino identity; traditional festivals and religious rites are the locals’ unique way of authentically expressing their faith, and; preserving folk religions and folk religiosity among Catholics is beneficial for engendering the growth of the faithful and the development of religion. A clear sense of folk religiosity is elemental in reappropriating religious dogmas and doctrines as the church and the faithful continuously study, dialogue, and fully experience life in the pursuit of approaching authenticity in faith, beliefs, and religions.

The Postsecular – Jürgen Habermas, the Intellectual Dark Web, and Alexandr Dugin as (In)Voluntary Participants in a Global Dispositif

While being decipherable as a normative positing within a Euro-American genealogy, the conflictual discourse on “religion” and “science” should be seen as a potent globalized dispositif with local variants, ultimately shaping the reality of, not only active discourse participants, but all individuals, collectives, and institutions in its gravitational field. In order to explore, examine, and attempt to explain both perspectives on the postsecular era – i.e., as an entity emerging from discursive articulations and a force acting upon discourse itself – three very different, yet conceptually related types of recent articulations and their discursive connection can be taken into account: first, Jürgen Habermas’ Eurocentric and Christocentric description of religion and science in the postsecular era; second, the so-called Intellectual Dark Web’s fusion of religious and scientific discourse elements via a Judeo-Christian narrative; third, Alexandr Dugin’s ethno-nationalist formulation of collective identities with a strong emphasis on religious elements and a fundamental opposition to the “West.”