Building of Family-based Islamic Character for Children in Tablighi Jamaat Community

This study is aimed at exploring how to build family-based Islamic character in the Tablighi Jamaat community. As a qualitative study, the research was conducted by using an ethnographic approach. The data were collected through direct interviews with ten informants which are the heads of the family that belong to the Tablighi Jamaat community. Moreover, the researcher was also involved in some religious activities of the community for two years that the observation during the activities can be used to reinforce the result of the interviews. Those activities are Ijtima’ (annual gathering), Bayan Markas (sermon), Ta’lim Halaqah, Khuruj (proselytizing tour), Jaulah, and some informal visits to interviewees’ families. All data, both interviews and direct observation, were thematically analyzed by using specific software, namely NVivo 12. Based on the data it is found that there are five major Islamic characters could be developed through the family-based character building in the Jama’ah Tablghi community, namely: (1) good moral conduct to parents, (2) having a sense of shame to violate the shari’a, (3) behaving based on Islamic shari’a, (4) time punctuality, (5) good moral characters. Finally, the findings reveal that the building of family-based Islamic characters in the Tablighi Jamaat community contributes to the positive effects of children's Islamic characters in family and community.

Ruch Nowego Życia w Chinach, 1934–1948

In recent decades, there was a notable surge of interest in the history of the Republic of China (1912–1949). New Life Movement (Xin shenghuo yundong) was one of the most important en-deavours undertaken during the so-called Nanjing Decade (1927–1937) — a period of authoritarian rule of Guomindang (National Party), after the triumph of the Northern Expedition and before the outbreak of the Second Sino-Japanese War. Inaugurated in 1934, this movement sought to revive Confucian virtues and create better society through the promotion of proper behaviour (especially etiquette and hygiene). Virtues, whose realisation in daily life was stated as the goal of the Move-ment, were li — propriety, yi — right action, lian — integrity, and chi — a sense of shame. Later, these goals were expanded to include promotion of militarisation (junshihua), aesthetic uplifting (yishuhua), and improving the production (shengchanhua) in peopleʼs lifestyles. Although the New Life Movement was initiated by Chiang Kai-shek on 19 February 1934 in Nanchang, in many respects it was a continuation of previous policies. To realise the New Life Movement, the Society for the Promotion of the New Life Movement (Xin shenghuo yundong cujin hui) was founded in 1934. Members of different factions in Guomindang participated in its activities. After the first two years, the New Life Movement disappeared from the spotlight, but remained active at least until 1948. During the war, the main task of the movement was participation in war efforts and, after the conflict ended, in post-war recovery. In the end, the New Life Movement failed in realisation of its stated goals. Nevertheless, it seems that its activities were still beneficial for Guomindang’s government. This article presents an outline of history and origins of the New Life Movement, as well as describe its goals and methods. In the end, there will be an evaluation of this important and controversial movement and its place in the history of Guomindang and China.

Making Sense of Shame

In this paper, I argue that we face a challenge in understanding the relationship between the ‘value-oriented’ and ‘other-oriented’ dimensions of shame. On the one hand, an emphasis on shame's value-oriented dimension leads naturally to ‘The Self-Evaluation View’, an account which faces a challenge in explaining shame's other-oriented dimension. This is liable to push us towards ‘The Social Evaluation View’. However The Social Evaluation View faces the opposite challenge of convincingly accommodating shame's ‘value-oriented’ dimension. After rejecting one attempt to chart a middle course between these extremes, I argue that progress can be made if we reject the widespread assumption that the other-oriented dimension of shame is best understood primarily terms of our concern with the way we appear to others. Instead, I outline an account which treats shame as manifesting our desire primarily for interpersonal connection and which elucidates the property of shamefulness in terms of merited avoidance (or rejection).

Adolescents With Cancer Need Trustworthy Information and Prefer to Receive It From a Human Source Rather Than From the Internet: A Qualitative Study

Background: In pediatric cancer, the legal obligation to provide information is usually toward the parents who are the authorized signatories of the informed consent form. It is now known that aside from providing information to the parents, it is also very important to provide information to the children and adolescents themselves. The question is how the adolescents relate to this. What information do they already possess and what would they like to know? Would they wish to hear the truth in all situations and at what stage? What are their preferred sources of information?Method: A quantitative study that included in-depth interviews with 19 adolescents with cancer, aged 8.5–18, who were receiving active treatments and had been diagnosed at least 1 month previously. The interviews were guided by 15 open-ended questions.Findings: The analysis of the interviews indicated that adolescents know quite a lot about the course of their disease and the information they lack is mainly etiological. The participants reported a lack of knowledge concerning sexuality and a sense of discomfort talking about it, leaving them with open questions. They all claimed that it is important to tell the truth: “Even if the truth is difficult, it is important to tell it.” The participants reported that information can be scary, so it must be structured and adapted to the age and emotional readiness of the individual. Most of the participants prefer not to use the internet as an information resource due to the profusion of stressful and non-adapted information.Conclusion: Adolescents with cancer need trustworthy information and prefer to receive it from a human source rather than from the internet. Not telling the truth can lead them to feel fear and loneliness. The medical staff must operate in sensitive and creative ways to provide adolescents with access to information on various subjects, including sexuality, which they are ashamed to talk about, leaving them with a sense of shame and a lack of knowledge in this area.

Perception of Youth on Reproductive Health in Boarding Boarding La Tansa in 2021

The problems of health reproduction adolescents in Indonesia caused not optimal commitment and support of the government in the form of a policy that is set on the education of sexual and reproduction for adolescents in order of family, community, and school. To continue the struggle of the nation, it is hoped that youth have ethics and morals that are responsible for the good.This study aims to determine Adolescent Perceptions of Reproductive Health in students at the La Tansa Islamic Boarding School. The research method used is qualitative research with in-depth interviews. Informants will be conducted in-depth interviews are three informants students teenage daughter at Pondok Pesantren La Tansa. The results of the study showed that the discussion about health reproduction is not a thing taboo to talk about. In the handling of all the problems of health reproduction usually with medication to the doctor or even just be left alone (in the case of vaginal discharge ), but seldom of them that experience interference health reproduction. A sense of shame and is still considered taboo became one of the factors that did not perform the treatment when it occurs the problem. Many once the benefits that will be obtained when held counseling about health reproduction, but the media are used also should be expected to make the students understand to be things about the health of reproduction it alone. To conduct counseling health cottage boarding they rarely conduct outreach on the topic of this, in addition to the situation of a pandemic covid-19 now makes counseling difficult to do because be no crowd. Based on the results of the analysis and discussion of the research is that the perception of adolescents about health reproduction in Pondok Pesantren La Tansa year 2021 is still low because of lack of knowledge of teen-related health reproduction in pond ok boarding it.

Combating Corruption: Problems and Challenges in Indonesia

Corruption has been regarded as commonplace, under the pretext of "being in line with procedures". Corruptors no longer have a sense of shame and fear, instead of showing off their demonstrative corruption results. A crime corruption is a violation of social rights and economic rights of society, so that crime corruption can no longer be classified as ordinary crimes but has become a crime extra-ordinary crimes. So in the effort to eradicate it seems still require the struggle is heavy and can no longer be done "as usual", but it takes "extraordinary ways" (extraordinary crimes). Given the actions by law enforcement officials, it is hoped that the crime of corruption is not increasing expanding. If law enforcement is not as good as it is today, crime is growing, corruption more rampant, bribery cases happening everywhere, abuse of narcotics, and so can only be controlled from a penitentiary. Finally, as well as any existing legislation on ultimately depending on law enforcement officers.

Shame, Vulnerability, and Change

Shame is frequently viewed as a destructive emotion; but it can also be understood in terms of change and growth. This essay highlights the problematic values that cause pervasive and frequent shame and the importance of resisting and changing these values. Using Confucian insights, I situate shame in an interactive process between the individual's values and that of their society, thus, being vulnerable to shame represents both one's connection to a community and an openness to others’ negative feedback. This process provides an important arena where personal values interact with communal ones. The Confucian tradition, I argue, affords individuals a degree of autonomy in internalization through urging them to cultivate and maintain a keen sense of shame. My discussion also offers resources for understanding the various aspects of this interactive process—how individuals with similar experiences of shame may, through channeling their experiences, influence social values and propel moral progress.

"Living in Hell": Experiences of Iranian Families Living with Patients with Schizophrenia

Background: In addition to bearing on the patients and public, schizophrenia has a tremendous impact on families and caregivers. Its negative consequence has been studied as a burden. In this study, by doing qualitative analysis, we examined the experiences of Iranian families within the Ardabil, Iran, living with patients with schizophrenia. Method: This research was a qualitative study, and data collection was done through an in-depth, unstructured interview. Twenty family members of patients with schizophrenia were interviewed, and data were analyzed by the conventional qualitative content analysis. Results: The major themes of the interviews were classified into 3-level codes. Six subthemes were found in the experiences of patients with schizophrenia families, namely stigma, sense of shame, isolation, need for support, and lack of awareness, and poor quality of life, which were combined and classified into one main category named "living in hell".Conclusions: The findings showed that schizophrenia has an impressive negative effect on the families' welfare; thus, it highlights the necessity to provide interventions to help them adapt to this disorder. The results also highlight that caring is more demanding for families of long-term disease patients.