Illuminated Manuscripts: Religious

Most illustrated Byzantine religious manuscripts—books of the Old and New Testament, sermons, psalters and hours, lectionaries, saints’ lives, and hymnals—were deluxe hand-produced books made in the capital primarily as gifts or for use in the performance of the liturgy or other religious ceremony. Surviving examples reflect co-existing phenomena including an interest in texts collected in one luxuriously ornamented volume; the popularity of certain religious texts (or authors) in a given time and place; the notion that books made of expensive materials paid homage to the giver, the owner, and the author of the texts within; and prestige associated with owning or giving a volume created by artists and scribes working in the most sought-after styles of the day.

PREDIKSI INFLOW DAN OUTFLOW UANG KARTAL DI PROVINSI BALI DENGAN METODE NEURO-FUZZY

In this paper, we present a novel approach to data-driven neuro-fuzzy modeling, which aims to create accurate monthly inflow and outflow forecast of money (M0) in Bali Province. The data is monthly time series included some religious ceremony identification variables and a monthly dummy variable from January 2011 to March 2019. Well known, Bali Province has unique cultures, the only one province which Hinduism majority religion in Indonesia, and listed as top tourism destination in the world. The neuro-fuzzy models were created using ANFIS architecture and sliding window time series analysis, then simulated using walk forward validation, interpreted using MAPE, and NRMSE. Based on the simulation of the last 24 months, the model of inflow obtained MAPE 23.33% (worth considering) and NRMSE 18.68% (accurate). Meanwhile, the model of outflow obtained MAPE 19.24% (accurate) and NRMSE 8.71% (very accurate). These models and their pieces of information could assist the central bank in Bali Province to prepare cash for money (M0) outflow and managed technic for counting money (M0) inflow.

How Buddhism Plays a Role through Victim-Offender Mediation in Handling the Challenges of Crime in China’s Tibet

Religion plays a significant role in the way Western societies respond to criminal offenses. However, the research on how religion plays a role in handling the challenges of crime in non-Western countries is lacking. In this study I try to close this research gap by analyzing the victim-offender mediation in China’s Tibet, where influenced by religion, history and culture, a set of local solutions to control criminal offenses have traditionally been formed. Based on the field survey and second-hand information, I discuss how religious factors play a role in local victim-offender mediation in terms of the basis for mediation, mediator, mediation tactics, and guarantee for mediation agreement. While Buddhism acts as a form of self-control over the adherents of Buddhism, it works as a form of social control as well. Buddhist lama as the main mediator strategically uses Buddhist principles as mediation tactics in victim-offender mediation. After the mediation agreement is reached, religious ceremony is usually conducted as a guarantee. In conclusion I summarize the possible contribution of the research findings to the basic issues of restorative justice.

HISTORY OF THE ENTRY OF CHRISTIANITY INTO CYBERSPACE

This article emphasizes the influx of Christianity into cyberspace, the history of the first virtual forums, groups, networks, and websites relevant to this religion. It discusses the results of the studies on the widespread of faith, particularly Christianity, on the Internet. Examples, obtained as a result of American, Canadian, and British scientists’ observation of these processes, are provided. As it is known, scientists divide the studies on the correlation between religion and the Internet into three periods. Based on this fact, we paid attention to the studies of the leading representatives of each period and their results. In the second half of the twentieth century, the process, which began with a simple message on a bulletin board system (BBS), began to develop rapidly. Special forums on the expression of religious views (e.g. “Origins”, 1983) and virtual groups dedicated to Christianity (“net.religion.Christian”, 1984) come to light. The author analyzes and justifies these groups were paid much attention and participated actively by the general population and the church. The article identifies the most discussed topics in the virtual communities, which were established in the first network for religious dialogue Ecunet in their public and private (paid) conversations. It provides information about an online religious ceremony on the memory of the missing astronauts of the Challenger spacecraft. It shows how the emergence of the free World Wide web and the possibility of working with hypertext and creating websites influenced the dynamics of Christianity in cyberspace. It also provides information on the leading websites of cyber-communication technologies and which sects and churches they belong to.

An Analysis of the Rug-Washing Ceremony in Mashhad-e Ardehāl, Kāshān

The Iranian religious ceremony of rug-washing (qāli-shuyān), commemorating the martyrdom of Emāmzāda Soltān-ʿAli b. Mohammad Bāqer (d. 734/116), is held every year in the second week of autumn in Mashhad-e Ardehāl, a village of Kāshān, Esfahān Province. This ceremony is unique amongst Twelver Shiʿis for its observance in accordance with the solar calendar rather than the lunar. The objective of the present article is to analyze this ceremony and explain its features. The necessary data for this research have been collected from fieldwork on the historical geography of the region and related historical documents. In the analysis of this ceremony, attention is paid to its time, place, and mode of performance. This study suggests that the rug-washing ceremony is at least partly descended from an ancient Mithraic ritual, to which some Zoroastrian features were added in the pre-Islamic period, such as the limiting of its performance to priests; during the Islamic era, ritual Shiʿi elements were further added thereto. As currently performed, this ceremony, exclusive to Ardehāl and dating to the Qajar and possibly Safavid periods, thus bears certain similarities to rituals performed at Karbalāʾ.

The Traditions of Sasak Tribe in Sade Village, Central Lombok, Indonesia

This study explains the local traditions of Sasak People in Sade Rembitan Village, Central Lombok, Indonesia. By using research methods in the form of qualitative descriptive analysis, the researchers collected the data through literature study from previous researches about Sasak traditions located in the Lombok Islands. The results of the research describe the sasak tradition, namely Ngayu Ayu Ritual. Ngayu Ayu ritual as a ritual to fight the devil that threat the harvest of Sasak people. Rituals of traditional birth ceremonies as a medium to ask for safety and gratitude for all the conveniences given by God. The implementation of this traditional birth ceremony as a religious ceremony symbolizes that every ritual performed with prayers. Furthermore, the tradition of eloping by the Sasak tribe known as Merariq, the tradition of abducting the Sasak people is a form of action that belongs to social action. It can be said to be a social action if it can affect or be influenced by others. Sorong Serah tradition is commonly found after the occurrence of Merariq (Eloping), Sorong Serah tradition is used to hand over krama aji which is a payment that has been agreed before the implementation of marriage and customary fines.

Marital Problems: The Law Commission's ‘Getting Married’ Consultation Paper and Non-Qualifying Wedding Ceremonies

This article explores the Law Commission's proposals on how and where people can get married in England and Wales as found in their ‘Getting Married’ Consultation Paper. It examines the extent to which the Commission's proposals will deal with or mitigate concerns expressed about two types of non-qualifying wedding ceremonies: ‘unregistered religious marriages’ where the couple undergo a religious ceremony that does not comply with the requirements of the Marriage Act 1949, and ‘non-religious marriages’ where the ceremony is conducted by celebrants representing a belief organisation (such as Humanists UK) or by independent celebrants and so is also outside the Marriage Act 1949 and not currently legally binding. The article largely welcomes the Commission's proposals but expresses concern about the proposed officiant system and how it defines belief organisation; the proposed changes to the law on validity; and the creation of a new criminal offence. The article develops these three points further and contends that, while a transformed weddings law could recognise non-religious marriages and reduce the number of unregistered religious marriages, the introduction of statutory cohabitation rights upon separation is needed to truly deal with concerns over unregistered religious marriages.

Kedudukan Transgender Dalam Sistem Kewarisan Islam dan Adat

This study analyzes the position of transgender people in the distribution of inheritance from theperspective of Islamic law and customary law. This research is library research using the juridicalnormativeapproach and descriptive analysis data. The results of the study explain that there arethree elements of Islamic inheritance law, namely the heir, the heir, and the inheritance. The portionof the heirs has been determined in the Koran. The gender of the heir determines the amount of theshare of the inheritance to be received. In Islamic law, the position of inheritance for people who aretransgender is seen from their first gender at birth, and not determined after being transgender. Thisis because Islam forbids sex reassignment surgery because it has changed God’s creation. whereas inBalinese Customary Law, transgender actors are never recognized for their new status, before theyperform a religious ceremony. If this religious customary ceremony has been carried out and approvedby the traditional village leaders, then the applicant’s status is legal and customary.

Exodus

What makes a "religious" holiday? Does the combination of ritual, culture, and family custom all merge together to create "religion?" Does it even matter if the historical basis for religious stories are false? In this work of philosophical short story fiction, the spaceship computer AI wakes up a family in deep space hibernation to give them time to prepare for, and celebrate, Passover. There are many situations unique to being in space that must be overcome; determining the right time period when taking into consideration time dilation, not to mention missing ingredients for traditional foods. Also, they are short two people of the requisite ten and ask the computer AI to "convert" and serve the role of two additional Jewish people. Awkwardly, the computer reminds them that some of their traditional stories are not supported by archeological evidence. This all begs important questions about the complicated weaving of history, faith, culture, and family custom in religious ceremony.

The choice of information sources and marketing channel of Bali cattle farmers in Bali Province

The aims of this research were to calculate marketing efficiency and to identify the information sources of cattle farmers who select direct or indirect channel of cattle selling. This study used a descriptive research design. Respondents in this research were determined by quota and judgmental sampling methods. Data were collected through observation and in-depth interviews. Data collected were analyzed descriptively. The results showed that 66.67% and 33.33% of farmers selected indirect channel and direct channel, respectively. Among the latter, all the farmers sold to butcher, inter-island traders, or end consumers on Muslim religious ceremony. Indirect channel farmers obtained 83.72% of producer’s share, while in the direct selling method farmers obtained the entire share. However, marketing efficiency of indirect marketing channel was better with 20.22 than the direct marketing channel with 29.70. Furthermore, in the direct marketing channel, most farmers received information from buyers (25.86%) and farmers in the indirect marketing channel received from family members (20.29%). All farmers obtained similar impersonal information from televised media. In conclusion, farmers in direct channel received more income but indirect marketing channel gave a better marketing efficiency. Lastly, majority of farmers in both channels received information from personal sources.