Unsur Elemen tak Tereduksi (Irreducible Element) Realisme Magis Dalam Novel Bumi Karya Tere Liye

Magical realism is a theory by Wendy B. Faris that tells about a narrative that combines the elements of fantasy and reality. The term magical realism was created in 1925 throughout the world of painting and was introduced by Franz Roh, a German art critic. The novel Bumi by Tere Liye that was published in 2014 has the concept of magical realism in it. The writing in this novel contains an imaginary adventure where the main characters are trying to find their true self until they reach the parallel universe. This qualitative research uses a library research method. The data collected were verbal and linguistic data that contains an irreducible element in the data source that is the novel Bumi by Tere Liye. Irreducible element contained in the narrative includes the magical abilities of the main characters, such as Raib who can turn invisible, Seli who can radiate blue lightning, and Ali who can transform into a giant bear. There are also magical objects in this novel, such as the moving alley, The Book of Life, The Sun gloves, and others. The existence of a parallel universe is also a factor that strengthens the irreducible element in this novel. Keywords: magical realism, irreducible element, Bumi novel Abstrak: Realisme magis adalah sebuah teori yang dirumuskan oleh Wendy B. Faris mengenai narasi yang memadukan unsur fantasi dan realita. Istilah realisme magis lahir pada 1925 melalui dunia lukis dan diperkenalkan oleh Franz Roh, seorang kritikus seni Jerman. Novel Bumi karya Tere Liye yang terbit pada tahun 2014 mengangkat konsep realisme magis. Penulisan dalam novel ini mengandung petualangan imajinasi dimana para tokoh-tokoh utamanya dikisahkan bahwa mereka sedang berada dalam petualangan mencari jati diri mereka dan pencarian itu mereka lakukan hingga ke dunia paralel. Penelitian kualitatif ini menggunakan pendekatan kepustakaan. Data yang dikumpulkan berupa data verbal dan kebahasaan yang mengandung unsur Irreducible Element dalam sumber data berupa novel Bumi karya Tere Liye. Unsur Irreducible Element yang terdapat dalam narasi meliputi kemampuan magis tokoh-tokoh utama, seperti Raib yang dapat berubah menjadi tak kasat mata, Seli yang dapat memancarkan petir biru, dan Ali yang dapat berubah menjadi beruang raksasa. Dalam novel ini juga terdapat objek-objek magis seperti lorong berpindah, Buku Kehidupan, sarung tangan Klan Matahari, dan lain sebagainya. Keberadaan Dunia Paralel juga merupakan faktor yang memperkuat unsur Irreducible Element dalam novel ini. Kata kunci: realisme magis, irreducible element, novel Bumi

Magical Realism in Audrey Niffenegger’s The Time Traveler’s Wife

This study aims to explore the five elements of magical realism which are portrayed in the novel The Time Traveler’s Wife by Audrey Niffenegger in order to find out whether the novel can be categorized as magical realism or not. The writer chooses this novel to be analyzed because the novel won the Exclusive Books Boeke Prize and a British Book Award and it has been adapted into a film. The data of this study are characters’ utterances and author narration which contain five elements of magical realism. The data is collected by applying the intensive reading and highlighting the data. This study uses magical realism theory, especially five elements of magical realism proposed by Wendy B. Faris. The results of the study show that The Time Traveler’s Wife contains five elements of Magical Realism. Those are Irreducible Element, Phenomenal World, Unsettling Doubt, Merging Realms, and Disruption of Time. However, the five elements described as the representation of the postcolonial context since magical realism also can be categorized as a way to reveal the authoritative colonialist attitude. Thus, this study found the cultural history of Chicago where the time traveler’s lives as the result of postcolonial side of magical realism.

s.VIII Boundaries, Ch.34 Transnational Crimes

This chapter focuses on transnational crimes. Though these were long part of the international criminal law (ICL) canon, it is only late in the discipline’s history that they became conceived as being something distinct. As such, while this chapter envisages the history of ICL, it also focuses more on the origin of the distinction in the Draft Code of Crimes Against the Peace and Security of Mankind. This distinction, which became quite influential, foregrounded crimes under general international law and crimes of international concern as two separate categories. However, this chapter takes a skeptical view of the distinction, noting the ‘question begging’ character of defining international crimes on the basis of an implicitly accepted notion of what international crimes are. But this is not to say that the attempt at drawing distinctions is fruitless—in fact, it sustains relevant conversations about, for example, the intrinsic character of gravity of various crimes in relation to each other. But, as this chapter shows, it does point to an irreducible element of faith in any act of prioritization.

Is religiousness a form of variation in personality, or in culture, or neither? Conceptual issues and empirical indications

It has become widely recognized that religiousness has a predictable pattern of small associations with Big Five personality dimensions, and has some intersections with cultural psychology. But just how large are those culture-religiosity intersections, and are there additional associations with personality when one extends beyond the restricted spectrum represented by Big Five traits? Moreover, do the answers to these questions depend on how religiousness is defined and measured? I argue that, both conceptually and empirically, religiousness itself meets the criteria for a personality dimension (including stability, heritability, and other grounds), and is simultaneously for the most part a cultural phenomenon reflecting often widely shared sets of beliefs, values, worldviews, and norms. The patterns of modest associations with other personality dimensions, from the Big Five and beyond, are consistent with both arguments. A distributive model of culture, under which culture is aggregated personalities (and especially mindsets) helps make sense of these relations. Tradition-oriented religiousness tends to have a prominent position in enduring-order (as contrasted with evolving-order) cultures, which helps account for its occasional expressions in political religion. In contrast, mystical spirituality is more prone to manifest as a sub-cultural phenomenon peripheral to mainstream culture. But for either conception—religiousness or spirituality—the same personality-and-culture propositions appear to hold. Nonetheless, religiousness seems not totally reducible to a variable for personality or cultural psychology, and considerations are introduced regarding what that irreducible element is most likely to be.

Kant’s Open Secret

It is argued that Kant’s claimed reconciliation of politics and ethics in the Appendix to ‘Perpetual Peace’ founders on an irreducible element of secrecy that no amount of ‘publicity’ could ever dissipate. This shows up figuratively in images of veiling, and more especially in the paradoxical ‘very transparent veil’ associated with British politics in a footnote to ‘The Contest of Faculties’. This figure suggests that the structure of the ‘public’ itself involves a kind of transcendental secrecy that cannot be ‘publicly’ overcome, and that public space therefore cannot become fully visible to itself. This structural problem, it is claimed, prevents Kant from securing his proposed distinctions between the ‘moral politician’ and the ‘political moralist’, and between ‘political prudence’ or expediency and ‘political wisdom’. A similar problem reappears in the supplementary ‘Secret Article’ that Kant includes in the second edition of ‘Perpetual Peace’, which specifies, ‘secretly’, that heads of state should take secret counsel from the open and public discussions of philosophers. In giving away this secret, even as he declares it to be a secret, Kant essentially repeats the gesture of revealing the violent origin of the state, shown in the ‘ Rechtslehre’ to be illegal, and in so doing condemns the philosopher at best to a kind of exile with respect to political time and space, a marginal place that is here aligned with the place of ‘ ius aequivocum’ addressed in the Appendix to the Introduction to the ‘ Rechtslehre’, where appeals to equity on the one hand and the right of necessity on the other are described as being inaudible in the system of public right. It is suggested that these marginal and equivocal places all show up an internal frontier in the transcendental account of public space, and that this frontier zone, the very place of politics, sets a limit to the prospects of Enlightenment itself. In conclusion, it is proposed that thinking through these problems would require less a turn toward ethics than a rereading of the concept of nature, on the basis of its Heraclitean penchant for hiding or veiling itself.