Putri Ananda Saka, Zidan Abdul Jabar Saka, Putri Rahmah Nurhakim
et al.
The phenomenon of K-Pop fandom activism, which has been considered as a mere fanaticism movement, has experienced a developmental orientation towards the fulfillment of common interests. K-Pop fandom activism is able to become a movement in social media that has an impact and brings public attention in voicing social changes. This paper focuses on analyzing the trends, forms, and real implications of social movements initiated by K-Pop fandoms with a high number of masses and militants. Using qualitative research utilizing online sources, this study found that K-Pop fandom activism has enlivened issues that are not only related to their community but have referred to global issues such as social, cultural, environmental and political. This activism is able to become a catalyst on social media in the form of real action rather than slacktivism. Real action is carried out by giving donations, filling out petitions to make demonstration efforts. This activism phenomenon has implications for changes not only in the issues raised but also has implications for changes in the stigma of society towards K-Pop fandom which tends to be more positive as a driver of social change. However, this paper is limited to the use of text data as the main source which cannot provide empirical conclusions. Therefore, future research should integrate the views and experiences of those directly involved in K-Pop fandom activism so that it is possible to formulate more comprehensive conclusions.
Fenomena aktivisme fandom K-Pop yang selama ini dianggap sebagai gerakan fanatisme belaka ternyata telah mengalami perkembangan orientasi atas pemenuhan kepentingan bersama. Aktivisme fandom K-Pop mampu menjadi gerakan dalam media sosial yang berdampak dan membawa atensi publik dalam menyuarakan perubahan-perubahan sosial. Tulisan ini fokus menganalisis tren, bentuk, dan implikasi nyata dari gerakan sosial yang diinisiasi oleh fandom K-Pop dengan jumlah massa yang cukup tinggi dan militan. Menggunakan penelitian kualitatif dengan memanfaatkan sumber-sumber online, penelitian ini menemukan bahwa aktivisme fandom K-Pop sudah meramaikan isu-isu yang bukan hanya terkait komunitas mereka saja melainkan sudah merujuk pada isu-isu global seperti sosial, kultural, lingkungan hingga politik. Aktivisme ini mampu menjadi katalis di media sosial berupa aksi nyata bukan sebagai slacktivisme. Aksi nyata yang dilakukan dengan pemberian donasi, mengisi petisi hingga melakukan upaya demonstrasi. Fenomena aktivisme ini berimplikasi pada perubahan tidak hanya pada isu yang diangkat melainkan juga berimplikasi pada perubahan stigma masyarakat terhadap fandom K-Pop yang cendrung lebih positif sebagai penggerak perubahan sosial. Akan tetapi, tulisan ini terbatas pada penggunaan data teks yang menjadi sumber utama yang tidak dapat memberikan kesimpulan empiris. Oleh karena itu, penelitian masa depan harus mengintegrasikan pandangan dan pengalaman pihak yang terlibat langsung dalam aktivisme fandom K-Pop sehingga memungkinkan untuk merumuskan kesimpulan yang lebih komprehensif.
Notably during the Yuan period of Chinese history, Korean Buddhists had a curious custom of making arduous trips to Buddhist centers in mainland China, by sea or overland. To the extent that monks made this trip despite the possible dangers of this long journey, Yuan Buddhism in the practice of Korean Buddhism was conceived as an important hub of monastic certification and the source of new Buddhist developments. In addition, the Chinese masters were seen as essential figures in the monastic careers of the Korean monks. Although there would have been qualified masters in Korea to lead the practice of <i>kanhua chan</i> and to verify the enlightened states of the Korean monks, traveling to China continued up to the end of the Koryŏ period. This continued because the Korean monks obtained obvious benefits after having traveled to China and received their certification of enlightenment 印可. On their return, these monks were given recognition for their spiritual attainment and assigned to high positions in the saṃgha bureaucracy, in many cases, as either a royal or state preceptor. This custom of visiting China was all the more heightened due to Yuan’s domination over Koryŏ from the late-13th to the mid-14th centuries.
Globalization that occurred in Palembang City in the XXI century, motivated scholars to formulate and contextualize the theology of civilization in Palembang City. The contextualization is plural and has distinction. This article aims to identify, reveal, and analyze the maps and characteristics of the theological thought of Palembang City scholars in the 21st century. The method used is development research. To develop the theory, a quantitative approach is used. The data collection tools used are questionnaires, documentation studies, and interviews. The data analysis technique used is quantitative data analysis consisting of simple linear regression analysis, instrument test, hypothesis test. Based on the methodology it was found that there are two maps and characteristics of the theological thinking of Palembang City scholars, namely: theocentric theology which is concerned with matters that are metaphysical in nature and anthropocentric theology which is concerned with matters that are practical reflections on teachings Islam: The contextualization of civilizational theological thought takes the form of theoretical civilization in the form of ideas and experimental civilization in the form of objects, buildings, religious activities, and social interactions.
Keywords: contextualization, theology of civilization, XXI century, Palembang scholars
Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Historians of science and religion have given little attention to how historical‐critical scholarship influenced perceptions of the relationship between science and religion in the nineteenth century. However, the so‐called “cofounders” of the “conflict thesis,” the idea that science and religion are fundamentally and irrevocable at odds, were greatly affected by this literature. Indeed, in his two‐volume magnum opus, A History of the Warfare of Science with Theology in Christendom (1896), Andrew D. White, in his longest and final chapter of his masterpiece, traced the development of the “scientific interpretation” of the Bible. In this article, I argue that developments in biblical criticism had a direct impact on how White constructed his historical understanding of the relationship between science and religion. By examining more carefully how biblical criticism played a significant role in the thought of White and other alleged cofounders of the conflict thesis, this article hopes to relocate the origins, development, and meaning of the science–religion debate at the end of the nineteenth century.
João Bartolomeu Rodrigues, Levi Leonido Fernandes da Silva, Elsa Maria Gabriel Morgado
Propomo-nos refletir sobre a simbiose entre as relações convocadas para o ato educativo que concomitantemente concorrem para o desenvolvimento integral da pessoa humana e da sociedade. Partindo do pressuposto que a educação é uma atividade intencional, evidenciamo-la como uma condição para a ação do cidadão no contexto da polis, bem como para o desenvolvimento sustentável dos povos. O discurso da educação também propõe que o bem-estar humano possa consolidar as ações individuais com a capacidade de percepção da realidade de cada um, para melhor interação com o meio social e cultural em que vivemos. Neste sentido, a pluralidade social permitirá que o desempenho individual se estabeleça com dignidade para a construção da cidadania, uma vez que, é fundamental o pensamento coletivo no que diz respeito ao desenvolvimento e o progresso da nação. Urge refletir sobre os seus pressupostos teóricos e firmar um pacto cultural cuja atividade criadora do indivíduo se materialize na construção de ideias inovadoras que valorizem o processo de construção da cidadania. Este ensaio pretende: mostrar que a essência da educação está presente, desde a primeira hora, na literatura cristã; demostrar que a pedagogia cristã prolonga, aprofunda e aprimora este aperfeiçoamento intencional do ser humano.
A presente abordagem de Puebla 40 anos depois se propõe identificar as sincronias e diacronias entre o contexto de ontem e de hoje, postulando que o pontificado novo de Francisco é um momento oportuno para retomar a tradição eclesial libertadora, tecida sobretudo em torno a Medellín e Puebla. É uma abordagem marcadamente de cunho histórico, tendo como referenciais de análise a renovação do Vaticano II e sua recepção criativa por Medellín, que teve em Puebla um contraponto de segmentos conservadores e em Santo Domingo seu estancamento. O texto está estruturado em três partes: na primeira, faz referência ao consenso entre magistério e teologia latino-americana em Medellín, ao confronto em Puebla e Santo Domingo, hoje neutralizados por Francisco; na segunda parte, apresenta em grandes linhas o processo de “involução eclesial”, iniciado a meados da década de 1980 e que se prolongou até Aparecida e a eleição do Papa Francisco; na terceira parte, dado o novo momento eclesial criado por Aparecida e o novo pontificado, justifica-se que há uma nova chance para a tradição eclesial libertadora. O texto aponta que hoje não se pode perder de vista a contribuição de Puebla, desqualificadora de posturas nostálgicas de um passado sem retorno e capaz de alentar a esperança renovada na tradição eclesial libertadora da Igreja na América Latina.
This article examines religious and philosophical views of Ibn Al-Moqaff aʻ, the Arabic-Persian poet, writer, translator of the periods of the Omayyads and Abbasids (died ca. 757). The basis for the study is made up of the treatise Answer to Ibn Al-Moqaff aʻ, The Heretic (Arab. ar-Radd ʻala az-zindiq Ibn al-Moqaff aʻ) by the founder of the Rassids’ dynasty, the fi rst remarkable Zaydi theologian al-Qasim ibn Ibrahim ar-Rasi (d. 860). The treatise is the largest extant heresiographical text which contains excerpts from the lost mystical works of the free thinker. For the fi rst time in the history of modern oriental studies, the article shows that the dualistic doctrine of Ibn al-Moqaff aʻ, generally dependent on Manichaeism, contains a range of new, irreducible to Manichaeism, mystical and cosmological theories. For example, the poet postulates the essential innocence of the initial matter, describes the reasons which induced the Demiurge to start the creation of the world, develops his own onomatodoxic theological model. Besides, the mystical doctrine of Ibn al-Moqaff aʻ is based on a belief in overcoming the Fall of the created being by means of the uniting the “names of light” in the “new” man. This precedes the eschatological victory of God over the impious forces in the day of resurrection; the latter, as the theologian claims, try to disrupt the search for the “path of Light” and “build” around those gone astray “impenetrable walls”, i.e. existing religious doctrines. Of special interest to historians of religion are the apologetic constructions of the thinker, who saw in the Islamic Revelation and prophet Muhammad’s sermon a sui generis victory of the dark powers and at the same time made references to the Holy Scripture of Muslims in order to support his cosmological conceptions. The article is preceded by a brief introduction with a biography of Ibn Al- Moqaff aʻ and circumstances of his death.
The discussion in this paper covers: What is the motive for establishing zakat institutions in Pulosari, Jumoyo, Salam, Magelang? How is the collection mechanism? How is the distribution model? This research type was field research with data collection technique through observation, interview and documentation. The result of this research found that the distribution of productive zakat is done in three ways. First, model in kind, that BAZIS manager gave zakat as capital without having to return and without bond, Second, non-financial mudharabah model, the BAZIS manager gives goat breeding, if the goat gives birth to the child a mustahiq right while the indutility is returned to be distributed to other mustahiq. Third, al-qard al-hasan model, amil channeling zakat property in the form of capital to mustahiq with provisions for returning capital.
Studying the intersectionality of religion and social welfare in Richmond, Virginia requires going back to the beginning of the Virginia colony. In the crucible of the colony, the religious and social welfare functions of a parish community were one and the same. However, after the Revolutionary War it was just a matter of time before the entire system was disassembled. The process of disentanglement of church and state created an identity crisis in Virginia. In the late 1700s, the emergence of charitable efforts began with leading men of Richmond who tried to address the temporary needs of travelers, followed by groups of women who discovered new roles they could play through charitable works. The new “system” became a potpourri of societies, congregations, associations, and county units attempting to provide for the social welfare of the populous. The intersectionality of religion and social welfare continued as a diverse landscape of small and large organizations and congregations performing the social welfare functions in Richmond and throughout the Commonwealth emerged. Today, to attempt to separate the church from the state in this conglomerate of agencies is neither possible nor desirable. However, understanding its’ historical complexity is essential if one is to engage in contemporary practice within Richmond’s health and human service system.
The article outlines the historical development of the study of folk religion and mythology in Estonian scholarship. It shows how the changing ideological and political context and formation of folkloristics as an autonomous discipline have shaped the construction of its object – Estonian folk religion. The roots of conceptualizing folk religion as an inherited set of survivals of heathendom lies on the one hand in the systematic work of the Lutheran Church in strengthening the Christian worldview by eradicating superstitions. On the other hand, the ideology of national awakening depicted Estonian folklore as a huge and valuable reservoir of pre-Christian traditions, including the oldest survivals of Finno-Ugric cultural heritage. Later, during the period of Soviet occupation, Marxist evolutionary views contributed towards considering folk religion as an archaic form in human development; in addition, anti-clerical ideology reinforced a stereotype of the people’s adherence to their indigenous religion and contrasting this with Christianity as an alien ideology of oppression. The last part of the article discusses scholarship after the re-establishment of Estonia’s independence in 1991, as the former ideological framework slowly faded away and new conceptual developments emerged.
This study aimed to analyze relation among religion and economy in developing work ethic. the original thesis concerning relation of religion and work ethic initiated by Max Weber in his study entitled Protestant Ethic and Spirit Capitalism. In Weberian perspective, religion take important role that developing values of work ethics e.g. rationalism, asceticism, and "calling" are encouraging human to work hard in the world. This study aimed to elaborating Weber’s thesis within comparing work ethic in others religion. Library research used as research methodology in this research. The result showed, basically, work ethic invented in many religion; nevertheless, adapted to the context of socio-cultural in society. Keywords: Work Ethic, Calvinism, Max Weber's Thought, Economic Spirit.
An alternative to the traditional religious and religious art was the time, which, especially in the XX century, began to intensively transform the entire arsenal of sacred art into the art at a fast pace. All changed - architecture, fine arts, music, literature ... There were new types of art, and traditional ones, under the pressure of socio-economic changes and globalization processes, experienced significant deformations in both form and content. Extrapolation of these tendencies to the life of the Christian church and its sacred inspiration in religious art caused a violent reaction, opposition and confusion. Christianity also had to face similar processes, to adapt to the demands of time, but the scale of change that life in the 20th century required was completely different.