Pendidikan Karakter Kristen Melalui Kebudayaan Manusia Toraja

Abstrac: Education cannot be separated from culture. Because education occurs in society and this education is a civilizing process. This culture itself is the basis for the formation of the community's personality. The character of the Toraja people, for example, is strongly influenced by the surrounding culture. And the majority of Toraja people adhere to Christian beliefs. Christian character is a picture of Christian identity. Christian character comes from the Bible as a source of truth for every believer. Attention is needed to build Christian character in the midst of Toraja's diverse culture. How the culture in Toraja can be a forum for educating Christian character. This paper will examine Christian character education in the context of Toraja culture.

Pain and the Aesthetics of US Literary Realism

This book examines the cultural pursuit of a painless ideal as a neglected context for US literary realism. Advances in anesthesia in the final decades of the nineteenth century together with influential religious ideologies helped strengthen the equation of a comfortable existence insulated from physical suffering with the height of civilization. Theories of the civilizing process as intensifying sensitivity to suffering were often adduced to justify a revulsion from physical pain among the postbellum elite. Yet a sizeable portion of this elite rejected this comfort-seeking, pain-avoiding aesthetic as a regrettable consequence of over-civilization. Proponents of the strenuous cult instead identified pain and strife as essential ingredients of an invigorated life. The Ache of the Actual examines variants on a lesser known counter-sensibility integral to the writings of a number of influential literary realists. William Dean Howells, Henry James, Edith Wharton, Mark Twain, and Charles Chesnutt each delineated alternative definitions of a superior sensibility indebted to suffering rather than to either revulsion from or immersion in it. They resolved the binary contrast between pain-aversion on one side and pain-immersion on the other by endorsing an uncommon responsiveness to pain whose precise form depended on the ethical and aesthetic priorities of the writer in question. Focusing on these variations elucidates the similarities and differences within US literary realism while revealing areas of convergence and divergence between realism and other long-nineteenth-century literary modes, chief among them both sentimentalism and naturalism, that were similarly preoccupied with pain.

Question of Time for Norbert Elias

Norbert Elias is one of the great scholars who calls attention to the need for interdisciplinary studies related to actual societies’ challenges. He was one of the precursors of ‘Figurational Sociology,’ through which human relations are studied in a processual way (micro and macro-social aspects). Elias's focus was to understand these concepts, not as a state of fixed and immutable things, but to understand them in terms of their process. In this report, it is pointed out that the ‘civilizing process’ ended up imposing on individuals a greater number of activities as well as greater dependence and complexity in the social relations network. Such factors required a common denominator to regulate such relationships. In this case, the denominator was called ‘time’. By studying time, we may contribute to correct this erroneous image of a world with watertight compartments such as nature, society, and individuals. These are mixed and interdependent and require an interdisciplinary approach. Interdisciplinary studies of time and what to expect of the future are still waiting to being done.

REINSTATING FUNCTIONALISM IN THE FIGURATIONAL APPROACH TO ORGANIZATIONS

Over the past two decades, there have been attempts to apply ideas from figurational sociology founded by Norbert Elias in research of different aspects of organizational life. The central contributions are derived from his theory of the civilizing process and the principles of process sociology. While this research mostly is relevant for contemporary organization theory, many contributions tend to emphasize Elias’s relational approach to the neglect of his functionalism, which underlies the whole corpus of Elias’s works. Rediscovery of Elias’s functionalism opens up the way for a fruitful reinterpretation of the central concept of his sociology, figuration, and enables to find new ways of combining figurational sociology with more familiar approaches to organization theory, in particular, with contingency theory. This helps to identify the factor of technology in the theory of the civilizing process and place it in the context of the concepts of figurational sociology such as interdependence, power and subjectivity, which enhances the analytical strength of figurational approach to organizations. The paper discusses some applications of figurational sociology to date and points to new directions in the study of organizations with the use of the conceptual tools of figurational approach.

The Anthropomorphized Animal In Children’s Culture

The reliance on animals in children’s literature over the past two centuries has become a key means by which the civilizing process that children go through has been mediated by the animal body. Children are asked both implicitly and explicitly to identify with animals, but then to position themselves as distinctly human through the mode of their interactions with both lived animals and those depicted in literature and film. This core question of identity formation – child/adult, animal/human – forms the foundation of my dissertation, which investigates the overlapping, double-sided rhetorics addressing children, childhood and animals. My dissertation is organized into five areas of interest that pose complementary questions regarding the way in which relationships between animals and children inform and underscore adults’ lived relationships with both of them. Posthumanist scholarship, then, becomes a key means by which to de-prioritize a conception of an exclusively human subjectivity. Cary Wolfe in particular has recently worked to criticize liberal humanism and find ways to push cultural analysis beyond its inherent anthropocentrism in order to combat institutionalized speciesism, which continues to prioritize human beings, thereby excusing the exploitation or extermination of other species. What has been notably overlooked in posthumanism’s challenge to anthropocentric human liberalism, however, is how the human is encultured through literature geared specifically towards a child audience. By examining culturally significant and widely popular works of children’s culture through a posthumanist, or animality studies lens, I argue that Western philosophy’s objective to establish a notion of an exclusively human subjectivity is continually countered in the very texts that ostensibly work to configure human identity. Literature geared toward a child audience reflects and contributes to the cultural tensions created by the oscillation between upholding and undermining the divisions between the human and the animal. My dissertation focuses on the ways in which these works present the boundary between humans and animals as, at best, permeable and in a state of continual flux.

The Anthropomorphized Animal In Children’s Culture

The reliance on animals in children’s literature over the past two centuries has become a key means by which the civilizing process that children go through has been mediated by the animal body. Children are asked both implicitly and explicitly to identify with animals, but then to position themselves as distinctly human through the mode of their interactions with both lived animals and those depicted in literature and film. This core question of identity formation – child/adult, animal/human – forms the foundation of my dissertation, which investigates the overlapping, double-sided rhetorics addressing children, childhood and animals. My dissertation is organized into five areas of interest that pose complementary questions regarding the way in which relationships between animals and children inform and underscore adults’ lived relationships with both of them. Posthumanist scholarship, then, becomes a key means by which to de-prioritize a conception of an exclusively human subjectivity. Cary Wolfe in particular has recently worked to criticize liberal humanism and find ways to push cultural analysis beyond its inherent anthropocentrism in order to combat institutionalized speciesism, which continues to prioritize human beings, thereby excusing the exploitation or extermination of other species. What has been notably overlooked in posthumanism’s challenge to anthropocentric human liberalism, however, is how the human is encultured through literature geared specifically towards a child audience. By examining culturally significant and widely popular works of children’s culture through a posthumanist, or animality studies lens, I argue that Western philosophy’s objective to establish a notion of an exclusively human subjectivity is continually countered in the very texts that ostensibly work to configure human identity. Literature geared toward a child audience reflects and contributes to the cultural tensions created by the oscillation between upholding and undermining the divisions between the human and the animal. My dissertation focuses on the ways in which these works present the boundary between humans and animals as, at best, permeable and in a state of continual flux.

Between shame and a shared world: Toward a democratized theory of heterodoxical awareness

This article develops a democratized account of heterodoxy that draws attention to how heterodoxical discourses may implicitly arise through social interaction. The analysis is based on one rural Brazilian woman’s claim that it tastes better to eat beans and rice by using one’s fingers. Formerly common in Brazil prior to the 20th century—across identities, regions, and classes—the practice of “eating by hand” was gradually erased from public life, and reconstituted as a mark of non-whiteness, through what Norbert Elias described as a “civilizing process.” The woman’s claim registers as a heterodoxical response to hierarchized and racialized notions of taste arising from this process of historical erasure. The analysis draws on Pierre Bourdieu’s practice theory to situate the woman’s claim within a wider field of taste, while engaging with Hannah Arendt’s suggestion that aesthetic judgments may implicitly disclose shared and more equal worlds. Whereas Bourdieu’s famous account of heterodoxy focuses on leaders, experts, and spokespersons of the dominated skilled in the “work of making explicit,” the contribution draws on scholarship in analytic philosophy to argue that critical historical awareness may emerge in what philosophers of language and linguistic anthropologists call pragmatic presuppositions. The heterodoxical pragmatic presuppositions implicit in the woman’s claim conjure a notion of semiotic equality, which is disclosed as a defeasible presupposition of the ethnographic situation in which she makes her claim.

Neoliberalization and Politics of Shaming

Drawing on Norbert Elias’s writing and sociology of emotion literature, this study proposes viewing neoliberalization as a “civilizing process,” which is enabled by politics of shaming. By tracing two streams of protests triggered by neoliberal transformations—by farmers and schoolteachers—in the 1990s and how they were handled by the ruling elite publicly in the mass media, this article finds that, in post-Soviet and neoliberal Latvia, in moments of tension between the state and society, rule occurred through a politics of shaming that utilized three instruments: the neoliberal ideology of a good citizen, essentializing language, and dividing language. This article contributes to the post-Soviet studies’ scholarship, the growing body of scholarship that explores relationships between neoliberalization and emotions, as well as social movements literature.

Machiavellian Masculinities: Historicizing and Contextualizing the “Civilizing Process” in Ancient Egypt

To judge from wisdom literature and artistic production, the ideal man in pharaonic Egypt was as polite and even-tempered as he was well groomed. This article examines the evidence for warrior burials from periods when the state was decentralized or relatively weak and argues that conceptions of manhood in fact oscillated between an irenic ideal and a more violent counterpart. Drawing upon comparative case studies and advice given by Niccolò Machiavelli to his prince, I argue that hegemonic masculinity in Egypt did not simply reflect the character of the times. Rather, rulers actively promoted the type of masculinity that best served their purpose. To an ambitious local ruler engaged in enlarging his core territory, it was beneficial to appeal to and encourage ideals of valor among potential soldiers and supporters. Once peace had been established, however, violent masculinities proved disruptive. Based on internal evidence as well as observations of authoritarian governments that aimed similarly to solidify their power and pacify their realms, I suggest that pharaohs and their advisors likely employed five specific strategies to neutralize potential competitors and transform an honor-bound warrior aristocracy into courtiers and bureaucrats.

Beyond Europe

This chapter looks at other parts of the world that were mainly absorbed into European empires and what this meant for their experience of policing. Sixteenth- and seventeenth-century colonists tended to see native peoples as primitive and without any of their own ‘civilized’ ideas and institutions like police. As a result, and where possible, they increasingly re-created versions of the police in their homelands when they arrived in the virgin lands which they intended either to exploit or to make their new homes. A re-creation of the police deployed in the metropole was claimed to be something towards which the empires were moving, especially during the nineteenth century. It was assumed to be another aspect of the white Europeans’ civilizing process. Yet a police similar to that at home was most often to be found in the colonial towns and cities where white men made the city their own and were seen as requiring the same kind of police protection and order maintenance. The indigenous peoples, especially those living nomadic lifestyles, were thought to require something different, and, while some of the white men deployed to deal with them might be called ‘police’, their organization and behaviour were often far away from Europeans’ behaviour in their lands of origin.