69 research outputs found
PILIHAN LESBIANISME IRSHAD MANJI BERDASARKAN KAJIAN TEORI PSIKOANALISA SIGMUND FREUD
No full textABSTRAK
Lesbianisme merupakan kecenderungan orientasi seksual yang menyimpang. Lesbianisne merujuk pada ketertarikan emosional, seksual dan juga romantisme terhadap wanita. Pada sebagian besar individu, orientasi seksual terbentuk sejak masa kanak-kanak. Hal ini dipengaruhi oleh adanya kombinasi antara faktor biologis, dan lingkungan sebagai penyebab orientasi seksual homoseksual. Selain itu, sebagaimana teori yang dipahami oleh Freud, bahwa keseluruhan kepribadian termasuk tingkah laku manusia selalu terdiri dan terbentuk dari tiga komponen yaitu id, ego dan juga superego. Dalam diri orang yang sehat dan normal, ketiga sistem tersebut secara berkesinambungan membentuk mental yang sehat, namun sebaliknya yaitu apabila terjadi ketidaksinambungan antara id, ego dan superego, maka orang tersebut akan memiliki perilaku yang menyimpang. Tujuan penelitian ini yaitu untuk mengetahui alasan pilihan lesbianisme Irshad Manji, dan juga menganalisis faktor-faktor yang mempengaruhi lesbianisme Irshad Manji berdasarkan teori Psikoanalisis Sigmund Freud.
Penelitian ini menggunakan Studi Kepustakaan (library reseach). Sumber data primer dalam penelitian ini yaitu Irshad Manji seorang Muslimah yang sukses berkarir sebagai penulis, author, dan lain sebagainya, namun memutuskan untuk menjadi seorang lesbian. Metode pengumpulan data dilakukan dengan cara menelusuri berbagai literatur yang ada hubungannya dengan kajian dalam penelitian ini.
Hasil penelitian yang peneliti lakukan tentang pilihan lesbianisme Irshad Manji, dapat disimpulkan bahwa faktor-faktor yang menyebabkan Irshad Manji memilih untuk menjadi seorang lesbian diantaranya: a) Faktor precipating event yaitu adanya traumatis; b) Faktor conditioning event yaitu adanya penerimaan atau dukungan dari pihak lain seperti teman, kolega, maupun dari pihak keluarga; c) Faktor consequense event yaitu dimana homoseksual terjadi dikarenakan mempunyai faktor kenyamanan
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Central Asia and Kashmir, an appraisal of post and present links
No full textThe author intends to show the floral relationships between the Kashmir Valley and Central Asia. Two points in particular are emphasized : 1) The archeobotanic relationship between these 2 regions (several archaeological Indian findings in Kashmir are analyzed). 2) The affinities between present flora of Himalayan Kashmir and those of Central Asia.L'auteur entend montrer les liens floristiques entre la vallée du Cachemire et l'Asie centrale. Deux points sont particulièrement soulignés : 1) Les liens archéobotaniques entre ces deux régions (nombreuses trouvailles archéologiques indiennes au Cachemire analysées) ; 2) Les affinités entre la présente flore du Cachemire himalayen et celle de l'Asie centrale.Buth G.M., Navchoo Irshad A., Asti Navayan. Central Asia and Kashmir, an appraisal of post and present links. In: Journal d'agriculture traditionnelle et de botanique appliquée, 34ᵉ année,1987. pp. 57-64
Al-Irshad Al-Jini
No full textWhat are the acceptable and unacceptable aspects of genetic counseling from an Islamic ethical perspective? This is the main question of this paper which was submitted to the symposium held by the Islamic Organization for Medical Sciences (IOMS) in Kuwait during the period 13-15 October 1998 on genetics. The author argues that genetic counseling has considerable benefits that Islam recognizes. However, some precautious procedures should be taken in order to avoid committing any unlawful practices
The Dynamics of Al-Irsyad Al-Islamiyah Educational Institution (1914-2000)
No full textThis study aims to determine the background of the establishment of the Al-Irsyad Al-Islamiyyah Educational Institution and the education system at the Al-Irsyad Al-Islamiyyah Educational Institution. The type of research used in this study is library research. The point is to answer the problem formulation, the author collects data from books, journals, scientific papers, and so on. The study also used an induction and deduction approach where the collected data was drawn to generalizations to conclusions. The results of this research are the background for the establishment of the Al-Irsyad Al-Islamiyyah Educational Institute. The organization was founded in 1914 by Sheikh Ahmad Surkati Al-Anshori, a great cleric from Mecca who came from Sudan. Al-Irshad Al-Islamiyyah focuses on education, teaching, social, and da'wah at the national level. Al-Irshad Al-Islamiyyah is committed to purifying the teachings of Islam, expanding science, and developing a civilized and Islamic moral society. Al-Irshad Al-Islamiyyah aims to purify tawhid, worship and amaliyah Islam. Engaged in education and da'wah. To realize this goal, AI Irsyad has established hundreds of formal schools and non-formal educational institutions throughout Indonesia. And in its later development, Al-Irshad activities also penetrated the health sector, by establishing several hospitals. The largest are currently Al-Irsyad Hospital in Surabaya and RS. Siti Khadijah in Pekalongan
Exploring the Role of UX Influencing Factors in Virtual Reality for Natural Hazards Prepardness: A Disign-Based Approach
No full textClimate change is one of the major challenges of our time, and its complexity makes finding innovative solutions challenging. One of the ways that climate change poses a challenge is by reshaping the earth’s natural ecosystem and increasing the frequency and severity of Natural Hazards (NH), such as floods and landslides, that affect millions of people and cause substantial losses. One potential solution is to leverage digital transformation and explore the use of narratives and immersive media technologies, such as virtual reality (VR), to communicate scientific information about NH and enable change. However, traditional methods of communication, such as reports and maps, may not be sufficient or accessible to a broader audience. Therefore, there is a need to develop transformative and immersive experiences that can facilitate the comprehension and communication of scientific information about NH.
This research project created immersive and engaging Virtual Reality Environments (VRE) that communicated NH using digital transformation technology as part of an interdisciplinary project called World of Wild Waters (WoWW). VR offered a unique opportunity to create digital twins of NH by integrating numerical simulations of geophysical phenomena that users could explore and manipulate. However, to create engaging VR, it was crucial to explore the factors that influenced User Experience (UX) within VR.
To address this challenge, the work adopted a design-based research (DBR) approach, which consisted of three iterative cycles, each addressing a specific objective. DBR Cycle 1 explored the factors that could enhance user-perceived quality in Immersive Media Experiences (IME). A conceptual framework was formulated by integrating Interactive Digital Narratives (IDN) as an important dimension to be investigated in VR. Based on the proposed framework, a case study was designed to explore the role of IDN and its impact on UX in VR.
DBR Cycle 2 evaluated the impact of affordances on user-perceived experiences in VR. It developed a VR that integrated wayfinding cues as affordances for NH preparedness. The VR prototype implemented three VREs with several types of wayfinding cues: no cues, static cues, and dynamic cues, and it evaluated the psychological and psychometric effects of wayfinding cues on UX within the VR.
DBR Cycle 3 designed and evaluated a VR framework for visualizing numerical simulations of geophysical flows (i.e., floods) to enhance risk communication of NH in VR. We implemented a VR prototype that used the VR framework to visualize and interact with simulations of NH. Furthermore, DBR cycle 3 evaluated the influence of emotions and identity on UX in VR. The research demonstrated the novelty and originality of using VR to enhance the understanding and communication of NH and foster risk awareness and resilience among diverse audiences and stakeholders.
The results showed how UX influencing factors such as IDN, affordances, emotions, and identity enhanced the VR experience, thus contributing to the advancement of knowledge and practice in the fields of VR, UX, and NH. Moreover, this research provided insights and guidelines for creating effective and engaging VR for communicating complex and uncertain scientific information about NH
Al-Irshad Al-Jini: Ahammiyatuh- Atharuh- Mahadhiruh
No full textThis paper was submitted to the symposium held by the Islamic Organization for Medical Sciences (IOMS) in Kuwait during the period 13-15 October 1998 on genetics. The author argues that no decisive scriptural texts in Islam can give clear answers for the juristic questions raised by the techniques of genetic counseling. The paper showed that an Islamic juristic vision about the different types of genetic counseling should be based on specific Islamic legal maxims
Female Critics of Islamism: Liberal or Secular Islam?
No full text The author distinguishes between two types of criticism of Islamism: ‘liberal Islam’ and ‘secular Islam’. The meaning and consequences of this difference in approach is analyzed with reference to the work of Chadortt Djavann, Irshad Manji, Mina Ahadi and Taslima Nasreen. The difference of approach is especially relevant in the way one looks at ‘interpretation’. This will be illustrated by analyzing a discussion between Tariq Ramadan and Ayaan Hirsi Ali. </jats:p
Gender bias in word embeddings of different languages
No full textWord embeddings are useful for various applications, such as sentiment classification (Tang et al., 2014), word translation (Xing, Wang, Liu, & Lin, 2015) and résumé parsing (Nasser, Sreejith, & Irshad, 2018). Previous research has determined that word embeddings contain gender bias, which can be problematic in certain applications such as résumé parsing. This research has addressed the question whether gender bias is present in word embeddings of different languages. Gender bias has been measured on word embedding of 26 different lan- guages with the help of the Word Embedding Association Test by Caliskan, Bryson, and Narayanan (2017). The results show that most of the tested languages seem to have bias towards male, while a few languages seem to have a bias towards female. This result is in line with previous literature.CSE3000 Research ProjectComputer Science and Engineerin
Minimally Invasive Esophagectomy: Tips and Pitfalls
No full textIn this video and article, the author details tips and tricks to help practicing surgeons complete a minimally invasive esophagectomy.Position of the PatientThe patient lies supine on the bed with a foot rest. This will secure the patient well, especially when a steep reverse Trendelenburg position is required. The patient is placed flush to the right side of the bed. This position adds to the comfort of the operating surgeon and makes the liver retractor more mobile.Port Placement Pearl: The Rule of ThirdsMark the patient:Subcostal margin, xiphoid, falciformLine from xiphoid process to umbilicus, divided in threeCamera port: two fingerbreadths below mark 2Working port right of surgeon: at mark 2Rest, same as NissenRight lower quadrant (RLQ) port: The author calls this the feeding tube and conduit port. It will allow one to suture the feeding tube to the abdominal wall and also helps maintain a straight conduit.The advantage of a minimally invasive approach is the ability to carefully assess the peritoneal cavity prior to resection, with minimal trauma to the body. The author will spend a few minutes examining the liver, omentum, and abdominal wall prior to resection. Any suspicious lesions are biopsied and sent for frozen section evaluation. This prevents futile resections in those with unsuspected metastatic disease.Step 1: Hiatal DissectionPearl: Reduce the Hiatus HerniaThe author begins this dissection like they do in patients with a hiatus hernia. As the most common cause of esophageal cancer is chronic gastroesophageal reflux disease, it is not surprising that many patients have hiatal hernias. Using the “anterior sac approach,” the author reduces the stomach. This will allow for using more of the stomach to create the conduit.Tip: After the hiatus is reduced, the author mobilizes the fibers at the angle of His. Like in all foregut procedures, this makes short gastric mobilization easier as it allows for more mobility of the stomach and improved exposure of the vessels.Tip: The author performs minimal esophageal dissection at this time. As many patients have had radiation treatment, the dissection planes between the periesophageal tissue and the pleura are often obliterated. Inadvertent pleurotomies will result in a floppy diaphragm, which can be very bothersome for the rest of the procedure.Step 2: Mobilization of the StomachPearl: Mobilization With Minimal Grasping of the StomachGrasping trauma to the stomach is a common criticism of the minimally invasive esophagectomy (MIE). During an open esophagectomy, the stomach is frequently manipulated by the hand, which minimizes iatrogenic trauma. Without this luxury, overly aggressive grasper manipulation can lead to a beaten-up conduit with significant microvascular trauma. This may lead to leak and/or vascular ischemia. To avoid this, the author prefers to use a minimal touch technique to completely mobilize the stomach.Pearl: Creation of the Omental FlapThe omental flap extends from the halfway point of the gastrocolic omentum to the short gastrics. It allows the surgeon to cover the conduit staple line and the anastomosis. Obviously, it is critical to avoid the colon wall during this dissection. The Left Gastric ArteryPearl: The Left Gastric Artery PostPrior to dissecting the left gastric artery (LGA), it is important to clear the right crus off the esophagus. This will allow one to encircle the artery more easily.Once this is done, use the left hand to lift the lesser curve of the stomach anteriorly, 2 - 3 cm distal to the gastroesophageal junction. This always demonstrates the contour of the LGA. The actual vessels may not be visible. However, the peritoneum, nodes, and fatty tissue around the artery will be appreciable.Once the LGA lymphovascular bundle has been posted, the author scores the peritoneum at the base and sweeps all the tissue anteriorly.This will create a nice tunnel for the vascular stapler, along the base of the vessel, below the lymph nodes, and underneath the esophagus. This avoids individual dissection of the nodes and allows for a nice en-block resection.Step 3: The ConduitPearl: The RLQ port. The RLQ is needed for the feeding tube. However, it is of critical importance for the creation of the gastric conduit because of the downward traction that it provides. The port is placed at McBurney’s point, making sure to avoid the inferior epigastric artery.Pearl: Consider using a green (Ethicon-Thick Tissue) staple load for the first staple firing along the lesser curve. This may prevent dehiscence in a typically thick area of the stomach.Run the staple line parallel to the lesser curvature, maintaining a conduit between 3 - 4 cm in maximal diameter.Pearl: The Conduit StretchAfter the second gastric firing for the conduit, it is common for the stomach to start folding in on itself and for the stapling angles to be challenging. Creating a nice straight staple line is important for its integrity and length.The assistant is handed the apex of the stomach and pulls toward the left upper quadrant.The scrub nurse or second assistant gently grasps the staple line and pulls toward the RLQ (using the RLQ port).As one staples, they should reposition the stomach to ensure the stomach is not folding within the stapler.Step 4: The Feeding TubeThe author always places a feeding tube. Feedings are slowly begun 24 hours after surgery. The author uses the percutaneous Barone feeding jejunostomy set and the Endo-Stitch to place the feeding tube 25 cm distal to the ligament of Treitz.Pearl: Feeding tube saline push. It can be occasionally challenging to thread the feeding tube distally. Once the feeding tube in inserted into the lumen, it is only advanced 4 - 5 cm. The guidewire and inner cannula are then removed. A 60 cc syringe filled with saline is attached to the feeding tube. The assistant pushes the saline through the feeding tube as they advance it. This creates a stream of saline that helps the tip of the feeding tube travel as distally as possible.Pearl: Perform Extensive Mediastinal Esophageal Dissection Prior to Turning the PatientPrior to turning the patient and tacking the conduit, the author strongly recommends extensive mediastinal dissection. The exposure through the hiatus is usually excellent, and the distal esophagus can often be mobilized safely to the inferior pulmonary vein.Pearl: Two-Point Tacking, Recreating Normal AnatomyIn order to prevent a twisting of the conduit as it is pulled up into the right hemithorax, the author sutures the conduit to the specimen at two spots, 1 cm apart.Learn more: https://www.ctsnet.org/article/minimally-invasive-esophagectomy-tips-and-pitfalls</div
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