Visual Arts: Postmodernism

Postmodernism is notoriously difficult to define in any concise manner. Its start dates (and end dates, for that matter) exist in a state of flux, often varying by decades in the historiographies of major disciplines. In an attempt to begin to understand postmodernism, many theorists, art historians, and philosophers choose to take a rather apophatic approach by describing that which it is not, namely starting by understanding modernism. After all, that is embedded into the term postmodernism itself; at its core, postmodernism is connected to modernism. Essentially, modernism as a movement was predicated upon an avant-gardism that envisioned modern art as the cure-all for the broken world, working toward a utopian ideal. In understanding art’s engagement with religion in the postmodern era, it is also necessary to consider the shifting social landscape of institutional religion and politics at this time. The culture wars of the end of the 20th century both shaped and were shaped by postmodern art, with famous clashes between artists and the emerging religious right and/or prominent political figures dominating the headlines. Largely because of these events, many critical narratives have promoted the idea that art and religion had little to do with each other in this period. While secularization theories are gradually unraveling in the field at large, these ideas still figure prominently in many discussions of modernism and postmodernism. Regardless, artists have continued to engage with religious subject matter throughout the 20th and 21st centuries. The appearance of secularization is imperative to note, particularly as a number of postmodern artists (indeed, some of the most recognizable names in the art world) have engaged with religion in their work. This is not to say that postmodern artworks with religious themes all celebrate religion uncritically, nor do they all examine religion from outside the realm of belief in a strictly anthropological manner. One of the main difficulties in interpreting postmodernism’s rather vexed relationship with institutional religion is the multivalence of many of the artworks. Multiplicity of meaning in both artistic intent (if such a thing is granted) and reception is common in postmodernism, which should caution critics from attempting to make concrete assertions about any presence of pure religiosity or pure secularism. Trends in postmodern artistic practices, such as the mixing of high and low art forms and media, the use of appropriation, pastiche, institutional critique, and more, along with the increasing diversification of artists and contexts, have resulted in the examination of religious subjects in ways that are particularly postmodern.

PERAN EKSTRAKURIKULER MARAWIS DI SMP RAUDHAH BARMAWIYAH TANGERANG

ABSTRACTThe background of this research is that learning is essentially related to the interaction between the teacher and students. A good interaction of data is illustrated by a situation where the teacher can make students able to make students learn easily and are encouraged to learn what are the competencies determined by the school. Extracurricular is a psychomotor learning system that can help subject matter with nuances of innovation that are processed by the trainer.This research was conducted with a qualitative type. Research site at Raudhah Barmawiyah Junior High School. The subjects in this study were the principal, deputy headmaster, PAI teacher, and female students. While the data collection techniques used are observations, interviews, and documentation, data analysis techniques include data reduction, data presentation, and verification / drawing conclusions.The results of this study indicate, that Sirah Nabawiyah is religious education material that can be complemented by marawis accompaniment, extracurricular marawis supports Islamic religious education because its poetry is related to Islamic religious subject matter, Sirah Nabawiyah lessons in Islamic religious education can be easily absorbed by students with singing songs in the marawis activities, students look energetic and energetic every time they want to do exercises, this has a positive impact on students on their motor development to be ready to learn in high spirits, students who take the extracurricular are more achievers especially in educational subjects Islamic religion (PAI) is evidenced by the large number of interested students participating, the results obtained in extracurricular activities related to Islamic religious education are very satisfying, it can be seen from the significant student report cards so that they provide a sense of confidence yes.

Giorgione

Giorgione was a Venetian painter who was born at Castelfranco, some fifty kilometers from Venice, in 1473/74. His life ended tragically at the age of 36 on 17 September 1510, when he died of the plague. In contemporary documents his name is given in Venetian dialect as Zorzi da Castelfranco (George from Castelfranco), or as Zorzon (Big George), in recognition of the celebrity he enjoyed during his lifetime. Baldassare Castiglione, in his “Book of the Courtier,” in 1516, recognized Giorgione as one of the greatest artists of his age, along with Leonardo da Vinci, Mantegna, Raphael, and Michelangelo. In 1548 the Venetian theorist Paolo Pino defined Giorgione as the painter of poetic brevity, as the inventor of new Venetian mode of creation. In 1550, in his Lives of the Artists, Giorgio Vasari endorsed this assessment and placed Giorgione as the artist who introduced the modern style of the High Renaissance to Venice. With the notable exception of some significant frescoes, only a few of which survive, and some devotional images, such as the important altarpiece in his birthplace, the Castelfranco Altarpiece, Giorgione is celebrated for creating cabinet paintings, such as The Tempest, The Three Philosophers, and the Dresden Sleeping Venus, for private patrons, which have proved to be more complex to interpret than many other works by Renaissance artists. It has also proven challenging to establish a corpus of works that may be securely attributed to him. In recent decades the scientific examination of paintings has provided new data about underdrawing, as well as the use of pigments, which may be revealing in defining new characteristics for attribution. The scientific analysis of underdrawing reveals many pentimenti or changes of mind when Giorgione was working out his compositions on canvas, adding additional complexity to iconographic explanations. Given these difficulties of interpretation and attribution, Giorgione has often been considered a mysterious and impossible artist to define. Following the article Anderson, et al. 2019 (cited under Earliest Sources: Documents), the bookends of Giorgione’s life are now known, unlike those for his mentor Giovani Bellini and his pupil Titian. There is a huge investment in the scholarship of Giorgione’s work, both emotional and intellectual, so that any discovery or interpretation related to him arouses passionate argument. The evidence is so thin and contested that anything new—especially of this significance—is immediately seized upon and pored over, as has occurred in the following case. A copy of Dante’s Commedia (Divine Comedy), printed in 1497, in the library of the University of Sydney contains a previously unpublished inscription giving Giorgione’s age at his death. The accompanying drawing in red chalk reveals Giorgione’s engagement with the intricate text of Dante’s Commedia, a discovery that opens up a new understanding for the complexity of Giorgione’s interpretation of religious subject matter. The discovery is a fitting beginning to a new evaluation of this extraordinary period in Venetian art.

English-4 Learning religious education through Practice: Impact of co-curricular Activities in teaching of Religious Studies at university level .

Learning is an interesting activity but learning religious teachings varies from person to person. Sometimes religious education is taken with emotional zeal and sometimes with the constructive approach or faith. In a society like Pakistan where religious education is a compulsory part of syllabus religious teachings should be taken for the purpose of constructive approach. But unfortunately religious education as compulsory subject has taken by the students only to fulfill the requirement of curriculum. Even the religious teachers teach religious subject as requirement of curriculum instead of enabling students to grasp the true and practical meaning of Islam. The main problem in teaching and learning Islamic studies as subject is effective teaching methodologies which could create interest and understanding of Islamic values and way of life. The traditional methods in Islamic education can help students in gathering large amount of information about Islam but it does not enable them to properly remember and to use this information practically because the rational and analytical approach of teaching is missing in class room (Khan,2009). Present research is conducted to evaluate the impact of co-curricular activities in teaching of Islamic studies at under graduate level and effectiveness of adopting these techniques in creating interest of students in learning and applying Islamic teachings and values in practical life.

Desiring the Secular: Capital, Cohesion, and the Fantasy of Secularization

Towards the end of the twentieth century, religion re-emerged as a topic of pressing concern in a number of the most self-consciously secularized states of the global north. From disputes over the wearing of headscarves in schools to debates over accommodations for religious practices in the public sphere, religion, particularly the ‘foreign’ religiosity of migrants and other minority religious subjects, appeared on the scene as a phenomenon whose proper place and role in society required both urgent and careful deliberation. This article argues that in order to account for the affective potency produced by the immanence of the figure of the ‘foreign’ religious subject, it is necessary to understand secularization as fantasy. It is within the fantasy of secularization that the secular emerges as an object of desire—as something that, if attained, appears as a solution to the problem of ‘foreign’ religiosity—and figures of inassimilable religiosity assume the role of scapegoats for the failure to resolve these concerns. In this sense, within this fantasy scene, the secular promises to provide ‘us’ with something that we are lacking. However, this promise has been undermined by the apparent persistence of religious difference. As such, as a result of their continued religiosity, ‘they’ appear to be taking something from ‘us’.

Content Factor to Promote Islamic Weblog Continuance Uses

Religious information is now being disseminated through various internet applications including weblogs. Providing digital Islamic Information content online via the internet is vulnerable. Its exposure to the modification of information was taken from the original information resources by irresponsible parties. This research paper is about examining the information content and relationship of each factor that encourages the peoples to continue to use the Islamic weblogs and able to recognize between the true and false on Islamic information teaching. Quantitative research method was applied for data collection and about 800 questionnaires have been distributed to Islamic religious subject teachers. Finding of the study revealed significant value for content factors such as Continuance Use, Satisfaction, Perceived Usefulness that promote continued use of Islamic web blog. Hypotheses analysis of the finding indicated only content factors like Reliability and Confirmation, Perceived Usefulness and Satisfaction, Confirmation and Satisfaction, Continuance Use and Satisfaction have supported each other for prediction continuances use of Islamic web blog.

Implementasi Zikir terhadap Pembinaan Akhlak Keseharian Santri di Dayah Kabupaten Aceh Timur

Human is the creation of Allah swt who have morals, potentials, orientations, and tendencies toward positive and negative things. It is a characteristic and moral tied in every human. To neutralize and create a better human which is in accordance with the main purposes of His creator, it needs specific ways to maintain a pure human appearance in their daily life. One of the ways to return and maintain their pureness is through dhikr. It has been implemented by one of the traditional educational institutions in East Aceh, namely the Islamic Boarding School Asasul Islamiyah and the Islamic Boarding School Darul Muta'allimin. In addition, besides teaching a religious subject as the main subject matter, they are also having daily dhikr-routine, before and after praying, and it becomes the main purpose to develop students’ morals. This study explores the implementation of dhikr as a development toward Islamic boarding school’s students’ daily morals in East Aceh regency, with aims (1) To figure out what kind of the several dhikr in the Islamic Boarding School Asasul Islamiyah and Islamic boarding school Darul Muta'allimin, East Aceh regency, (2) To figure out a mechanism of implementing dhikr in the Islamic boarding school Asasul Islamiyah and the Islamic boarding school Darul Muta'allimin, East Aceh, (3) To know an implication dhikr toward daily morals’ development in Islamic boarding school Asasul Islamiyah and Islamic boarding school Darul Muta'allimin, East Aceh. This present study is qualitative research which is used as a field research method and uses primary and secondary data. The data collection methods used are observations and interviews. The present study found that the varied of dhikr words which are pointed in Islamic boarding school Asasul Islamiyah and Islamic boarding school Darul Muta'allimin, East Aceh Regency is istighfar, tauhid (لا اله الا الله), tasbih, tahlil, shalawat (remembering The Prophet), yassin, reciting Al-Qur’an verses and having a close-by reciting do’a. The mechanisms of implementing dhikr used in both Islamic boarding schools, methodology and time, are similar; using dhikr dzahir and dhikr sirri, in addition, the time is daily; before and after praying. Moreover, one of the dhikr implications toward the students’ daily morals development is enhancing Islamic spirituality through remembering Allah SWT in order to form a balancing life between the world and the day after, also have good morals toward humans (habl min al-nās) and Allah SWT (habl min Allāh).

Religious Subjectivities and Digital Collectivities on Social Networking Sites in India

This article analyses how the infrastructural architecture of social networking sites (SNS) is conducive to the emergence of religious subjects and digital collectivities. I argue that SNS enable social connections, and subjectivities are created to reify discriminatory religious and political practices and discourses online. This study identifies and responds to three critical arguments about SNS and religious subjectivities. First, it challenges the liberal assumptions that advancement in SNS will lead to the creation of depoliticized and more rational societies. I argue that SNS deepens the already existing social segregations in the society through the creation of digital collectivities. Digital collectivities inform functional possibilities (ontology) and discursive modes (epistemology) of enacting religious subjectivities. These collectivities not only shape the ways in which users articulate their religious and political allegiance but also the content of their online presence. Finally, in unpacking the formation and existence of digital collectivities and how they are linked with the emergence of religious subjects, I examine the question of digital ontology—the debate regarding what a religious subject on SNS is and of epistemology—how is a religious subject defined.

Technological and Religious Subject of the World View

In the context of the modern ideological affirmation of the church in the Russian society, the supernatural origin of a religious subject is highlighted, from which all the diversity of the world is derived. Such a metaphysical approach to interpreting a religious subject seems to the author methodologically incorrect and impoverishes the research field. In the framework of the comparative approach, the article discusses the value orientations of the technological (scientific) and religious subjects. The author demonstrates the worldview proximity of these subjectivities and considers new ways of conceptualizing a religious subject. The author’s contribution to the study of the typology of religious and technological subjects is the search for new methodological approaches that could become a means of rethinking the established practices of historical writings of a religious subject, both at the level of new subject areas and at the level of the axiomatics of cultural and historical research. For the author, religion is close to science, especially in the early stages of its development. Religion, like science, does not intend to put up with the proposed historical and social conditions of the established world order, but wants to form them on its own terms. Both a religious subject and a scientist, developing a new revolutionary direction, want one thing – to actively change the world, to rule in it according their own rules. The triumph of religious and technological actors is considered in the study as “the invasion of new actors”, as a result of the painstaking work to create their own networks. This allows us to unite the inventors of the modern era and, for example, the first Christians. It allows you to connect the worlds of a scientific laboratory and a religious community that actively recruit their supporters. Such an understanding of the religious subject can become a means of rethinking the established idealistic practices of its representation, as well as the ideas of the ‘immanent development of religion’. The present paper attempts to expand the interpretation of the religious subject, to question its metaphysical totality and universality, and to create a new research field for the future research.

IMPLEMENTASI PEMBELAJARAN AGAMA ISLAM BERBASIS MULTIMEDIA DI PONDOK PESANTREN

The objectives of this study were to: (1) obtain data related to multimedia support for Islamic religious learning materials; (2) describe the ease of obtaining multimedia that will be used in the learning process; (3) knowing mudarris skills in using multimedia; (4) knowing the availability of time to use multimedia; and (5) describe multimedia according to the students' level of thinking. The research method used is descriptive qualitative, with data collection techniques of observation, documentation and interviews. The results showed that: (1) multimedia provides convenience in achieving learning objectives; mastery of learning materials; convey the content of religious learning materials as a whole; able to transform abstract religious learning material into concrete; able to combine learning material to be concise; and clarify the information on the content of religious subject matter; (2) multimedia is an inexpensive learning medium; easy to get; easy to manufacture; and easy to use; (3) Islamic boarding school mudarris able to make multimedia for religious learning; able to use multimedia in religious learning; demonstrate the ability to operate multimedia well; and able to explain the advantages and disadvantages of using multimedia; (4) multimedia is able to streamline the delivery time of religious learning materials; able to repeat religious learning material on an ongoing basis; streamline the time of recording religious learning materials; can be used by students to study material outside class hours; presenting complex religious material to be simple; converting religious material that is too broad into the form of films / pictures; the delivery of religious material can be adjusted to the catching power of the students; and religious material that is too large becomes a simpler picture reality; (5) multimedia allows direct interaction between students and the real environment; completeness of learning can be realized; able to equalize the learning experience of students; generate the same perception of religious subject matter; the learning media presented are in accordance with the understanding ability of the students; able to encourage the motivation of students in studying religious material; able to condition the students to concentrate on following religious lessons; and able to bring the boarding school students friendly to technology.