55 research outputs found
Pembingkaian Isu Pembangunan Destinasi Wisata Premium Komodo Melalui Media Sosial Twitter
No full textThe issue of the development of the komodo premium tourist destination went viral because of a tweet on a social media, twitter. The tweet posted a photo of a Komodo dragon and a truck facing each other and there was a narrative questioning the sustainability of the Komodo ecosystem. These photos and narratives were then retweeted and mentioned by various other accounts and the hashtag #savekomodo appeared so that it became a trending topic and went viral. Twitter is a social media medium commonly used by Indonesian people to discuss various topics. Such topics can be framed based on perceptions and even certain account interests. This study uses a qualitative approach with framing analysis method Gamson-Modigliani model to examine how the viewpoints presented by four Twitter account posts frame the development issue of the Komodo National Park. More. The results of the study concluded that the first tweet on twitter actually attracted a response from the audience, who then reacted to the tweet while still carrying the initial tweet. The first tweet becomes the main frame which is then amplified by various reactive tweets that add a new layer of framing. The framing process grows organicly based on the audiences response on the social media network, but still carries the originall message (framing
Food and Fellowship in the Kingdom: Studies in the Eschatological Meal and Scenes of Nutritional Abundance in the New Testament
No full textPeter-Ben Smit undertakes the first encompassing study of New Testament eschatological meals and scenes of nutritional abundance. His study thus fillls a large gap in current research. In terms of its main contributions and emphases, the study challenges the widespread assumption that the origin of the imagery of eschatological meal fellowship and nutritional abundance can be found in Isa 25:6–8 by showing how the images of meal fellowship and nutritional abundance played a signicant role in the (utopian) thinking of the Ancient Near East as well as the Mediterranean world. Thus, the book helps to do away with widespread assumptions about these meals with its detailed studies of the individual texts. Furthermore, the typology of eschatological meals and scenes of nutritional abundance presented here will help to differentiate between different kinds of traditions and their various functions and emphases. Through the integration of the various texts in their socio-historical context, the author shows how these texts, particularly the eschatological meals, interact with
contemporary »symposiastic ideology.« At the same time, the book's synchronic backbone
facilitates a demonstration of how the various eschatological meals and scenes of nutritional
abundance interact with other meal scenes in the NT books discussed, and this leads to a better understanding of what kind of literary and theological interests the four canonical Gospels and the Apocalypse of John have in their use of these traditions and of banqueting scenes and scenes of nutritional abundance in general
Intoxication and self-defence : a comparative study of principles of English law and Shari'ah
No full textThe study is based upon an analysis of the general principles of criminal liability in English law and Shari 'ah. It is hoped that it may provide a valid basis for discussion of the future development of criminal law.
The relationship between law and society is an organic one and this relationship in Shari'ah is based on revelatory text of precepts, law, and admonitions. Shari'ah is an
essential part of faith of every Muslim; a sound knowledge of its principles not only gives him a sense of inner fulfilment but enables him to order his life according to the dictates of his religion. On the other hand, in English law, religious beliefs and private morality might be viewed as not a matter for law. Religion is in that context generally conceived as a spiritual sphere of supra-human connotation distinct from law, which is basically a secular concern.
Both the systems of law under consideration are different in their sources and nature. English law, being a positive law, finds its source in legislation and other recognised
sources. Shari 'ah is a divine ordinance imposed upon people without having a freedom of choice and it has its roots in its primary sources, the Holy Qur'an, and the Sunnah.
However, the revelatory nature of Shari'ah does not render it entirely inflexible and immutable. The finality of authoritative legal texts is confined only to a limited number of injunctions in the primary sources. The secondary sources provide flexibility to meet the changing requirements of society. A legal system should strike a fair balance between flexibility and inflexibility of legal rules. A very flexible system of law may lead to inconsistencies, illogicalities and at the same time may be subject to abuse by judges while a rigid system, which leaves no room for judicial discretion is likely to
lead to injustice in certain cases. It is submitted that the very flexible nature of English law has left it full of inconsistencies and illogicalities, despite the appropriate use of judicial discretion.
The research offers a general view of modern thinking about the theoretical foundations and methodology of Shari'ah Shari 'ah recognises a variety of sources and methods from which a rule of law might be derived. Part-I of the thesis discusses the evolving principles of Islamic jurisprudence from their rudimentary sources. The specific relationship between socio-religious reality and the production of theoretical legal discourse is illustrated in Part-11 and III while dealing with the problem of intoxication
and private defence in society. It suggests that Shari'ah provides a framework in which the complex and sometimes competing needs of an individual and society can be fairly
apportioned.
The research will demonstrate that there is a well developed system of criminal law in Shari'ah that can be compared with the most developed and civilised criminal law of the contemporary world, for example, English criminal law. In order to compare the compatibility of both the legal systems, the approaches of both towards the problems of intoxication and self-defence have been taken as a parameter. Though Shari 'ah provisions seem to be predominantly prescriptive as compared to English criminal law, the comparison will show that it can provide practical solutions to problems faced by human society of any age. Shari 'ah being a revealed law is proactive in its nature. It takes action to cause changes and not only react to a change when it happens. This particular feature can be felt while dealing with the problem of intoxication. English
criminal law, on the other hand, being a positive law bears the characteristics of a reactive law. It reacts to events or changes rather than acting first to cause change or
prevent something. Another major difference between the two legal systems might be that English criminal law has passed through many evolutionary phases and reached at the present stage through the efforts of the political power and the state; whereas, Muslim states and governments throughout the centuries neither had a hand in the development of Islamic jurisprudence nor in the training and certification of jurists or jurisconsults whose task it was to formulate the law.
History suggests that using the combined forces of religion, morality and law Shari'ah has effectively eradicated social evils and created a peaceful environment for human coexistence, where every one can enjoy his rights without a fear of infringement by the others. In cases of infringement of such rights, the offender shall be liable to severe punishments. The principles of criminal liability are on a par with the corresponding principles of the English criminal law. While protecting the rights of the victim of the crime, Shari'ah does not ignore the rights of the offender for fair trail, impartial justice and liability for punishment proportional to the offence committed by him. At the same time it recognises excuse and justification defences under appropriate circumstances, as
it will be evident while comparing the defences of intoxication and self-defence with the same in English criminal law.
The study reveals that there are similarities and differences between English law and Shari'ah when considering the issue of crime and criminal liability. However, this may be considered as normal phenomenon of comparing any two different legal systems. The differences can be attributed to their sources, origin, history and nature of the social values to be protected. Similarities can be ascribed to zeal for social justice and stability.
The study of differences and similarities will provide an opportunity to illuminate our understanding of law and the process of its development. As both the systems have their
own methodology to tackle legal issues, a different approach to the similar problem will provide a fresh insight leading to revitalised solutions. It will also be helpful to understand the methodology and the legal reasoning of both the systems leading towards a better understanding of law in general and at the same time providing efficient means for improvement
Makna Rebranding Logo Baru Kementerian BUMN Republik Indonesia
No full textTujuan penelitian ini adalah untuk mengetahui makna yang terkandung dalam visual logo baru Kementerian Badan Usaha Milik Negara (BUMN) Republik Indonesia dan bagaimana peran perubahan logo tersebut sebagai bagian dari corporate rebranding Kementerian BUMN. Tanda-tanda pada logo itu dianalisa dan dimaknai menggunakan semiotika Charles Sanders Peirce. Kesimpulan yang didapat adalah pemaknaan tanda pada logo baru Kementerian BUMN sesuai dengan nilai-nilai organisasi kementerian BUMN yang terangkum dalam akronim AKHLAK (Amanah, Kompeten, Harmonis, Loyal, Adaptif, Kolaboratif). Penggunaan warna biru pada monogram logo BUMN, adalah memberikan citra profesional terpercaya. Secara khusus warna biru tua mencerminkan sifat bijak dan biru muda mencerminkan sifat progresif. Penggunaan lambang negara sebagai simbol yang menegaskan bahwa organisasi ini merupakan instansi pemerintah milik Negara Kesatuan Republik Indonesia. Perubahan logo ini merupakan bentuk rebranding dalam tingkatan corporate rebranding yang revolusioner dan merepresentasikan transformasi nilai dari administrasi periode sebelumnya dan menjadi kunci dalam proses mengkomunikasikan transformasi tersebut ke internal dan eksternal organisasi.Tujuan penelitian ini adalah untuk mengetahui makna yang terkandung dalam visual logo baru Kementerian Badan Usaha Milik Negara (BUMN) Republik Indonesia dan bagaimana peran perubahan logo tersebut sebagai bagian dari corporate rebranding Kementerian BUMN. Tanda-tanda pada logo itu dianalisa dan dimaknai menggunakan semiotika Charles Sanders Peirce. Kesimpulan yang didapat adalah pemaknaan tanda pada logo baru Kementerian BUMN sesuai dengan nilai-nilai organisasi kementerian BUMN yang terangkum dalam akronim AKHLAK (Amanah, Kompeten, Harmonis, Loyal, Adaptif, Kolaboratif). Penggunaan warna biru pada monogram logo BUMN, adalah memberikan citra profesional terpercaya. Secara khusus warna biru tua mencerminkan sifat bijak dan biru muda mencerminkan sifat progresif. Penggunaan lambang negara sebagai simbol yang menegaskan bahwa organisasi ini merupakan instansi pemerintah milik Negara Kesatuan Republik Indonesia. Perubahan logo ini merupakan bentuk rebranding dalam tingkatan corporate rebranding yang revolusioner dan merepresentasikan transformasi nilai dari administrasi periode sebelumnya dan menjadi kunci dalam proses mengkomunikasikan transformasi tersebut ke internal dan eksternal organisasi
Constructing the Architectonics and Formulating the Articulation of Islamic Governance: A Discursive Attempt in Islamic Epistemology
No full textInternational institutions have promoted a ‘good governance’ agenda as an archetypal model to achieve development for underdeveloped and developing countries. However, closer scrutiny can trace the root of this agenda back to the hegemonic nature of modernity that proposes a specific meta-narrative upon others, as part of Eurocentrism. Many, however, have criticized this Eurocentric paradigm, since the non-Western communities with their own constructed version of ‘good’ in governance have also proven their ability to develop and prosper in the present or in the past. Thus, the cultural and value-laden nature of such vernacular concepts provides the rationale for the existence and practice of other paradigms. In line with this argument, Islam, with its long history of governance and richness of its values can be considered as another alternative, which should be thoroughly examined to disclose and depict its conceptualization and paradigm of ‘good governance’.
The aim of this research, thus, is to explore and analyze the Islamic axioms, foundation principles and values underpinning the field of governance in an attempt to construct the architectonics of a new systemic and dynamic theory and formulate the articulation of ‘Islamic governance’. This discursive and abstract, rather than being an empirical exercise, assumes to produce a ‘good governance’ framework within its own formulation through a value-shaped dynamic model according to maqÉÎid al-SharÊÑah (higher objective of SharÊÑah) by going beyond the narrow remit of classical and contemporary discussions produced on the topic, which propose a certain institutional model of governance based on the classical juristic (fiqh) method. In this new dynamic paradigm, a discourse-oriented approach is taken to establish the philosophical foundation of the model by deriving it from Islamic ontology, which is then articulated using the Islamic epistemological sources to develop and formulate the discursive foundations of this new theoretical framework. A deductive method is applied to the ontological sources and epistemological principles to explain the architectonics of this new theory, which are represented by the constructed axioms, which later help to articulate the working mechanism of the proposed ‘Islamic good governance’ framework through a specifically formulated typology to function as an alternative conceptualization of ‘good governance’.
This study, through an exclusive analytical discursive approach, finds that Islam as one of the major religions in the contemporary world with the claim of promising the underpinning principles and philosophical foundations of worldly affairs and institutions through a micro method of producing homoIslamicus could contribute towards development of societies by establishing a unique model of governance from its explicit ontological worldview through a directed descriptive epistemology. Thus, the research on governance in this study does not only focus on the positivistic materialist components such as institutions or mechanisms or growth per se, but it encompasses the value-laden holistic nature of human life in accordance with the Islamic worldview as an important contribution. In doing so, it formulates the ‘good governance’ in Islam in relation to the conceptualized ‘ihsani social capital’, which constitutes the main thrust of the constructed model. Nonetheless, this generative (non-cumulative) paradigm of looking into the governance issue should be viewed as an incomplete certainty as production of the continuous ijtihad (reasoning) progression will continue to reveal ways through which its working mechanism can be expanded along with potential developments in its philosophical formation
The book of Isaiah as Isaiah's book : the latest development in the research of the prophets
No full textThe aim of this article is to represent conclusions for scholarly
exegesis from recent developments in the field of the prophets,
especially those pertaining to the Book of Isaiah. In order to do this,
the author will pay attention in this article to the following aspects:
(1) The prophet’s book before the prophet’s word; (2) The prophet
as authority of the book; (3) Deutero-Isaiah: from hypothesis to
author personality; (4) An anonymous prophet? The critical
objections against the Deutero-Isaiah hypothesis; (5) The figure of
the prophet and the redaction-critical research of Isa 40-55; (6) The
temple-singer hypothesis as alternative: from the individual to the
collective; (7) The double tracked argumentation of a solution; (8)
The discursive continuation of the tradition around Isaiah ben Amoz
as Isaiah’s book
Transnationalisation and Institutional Transformations. Collected Working Papers from the TRANS-NET Project
No full textFaist T, Pitkänen P, Gerdes J, Reisenauer E, eds. Transnationalisation and Institutional Transformations. Collected Working Papers from the TRANS-NET Project. COMCAD Arbeitspapiere - working papers. Vol 87. Bielefeld: COMCAD - Center on Migration, Citizenship and Development; 2010
Structure and theme in Necip Tosun's stories
No full textNecip Tosun, 90 kuşağı öykücülerindendir. İlk öyküsü "Yangın" 1983'te Aylık Dergi'de yayımlanır. 30 yılı aşan bir edebî hayata sahiptir. Bu süre içerisinde dört öykü, üç inceleme-deneme, altı eleştiri, bir söyleşi türünde eser oluşturmuştur. Toplamda on dört eserle Türk edebiyatında yerini alır. Tosun'un hayatı, eserleri ve edebî kişiliği hakkında bilgi verilen bölüm, Tosun'un edebî kişiliğini ortaya koyar ve onun öykülerinin içeriği hakkında bilgi verir. Özellikle Tosun'un öykülerini yazarken çevresindeki kişi ve olaylardan etkilendiği görülür. Zorlu hayat koşulları öykülerinde anlatmak istediklerine yansımıştır. Edebî çevresinde Cahit Zarifoğlu, Nuri Pakdil, Rasim Özdenören vb. gibi yazarların olması onun öykü anlayışı üzerinde etkili olmuştur. Yazarın öykülerinde temanın ele alındığı bölümde incelenen öykü kitaplarında geçmişe özlem, intihar, ölüm, kaçış, yalnızlık, öncesi ve sonrasıyla 12 Eylül'de yaşananlar, pişmanlık, karamsar bir mekân: kasaba, varoluş, kendisiyle yüzleşme, dava adamlığı ve dostluk, ölüm korkusu, umut ve arayış temaları tespit edilmiştir. Karamsarlığı ele alan temaların çoğunlukta olduğu anlaşılmıştır. Yazarın bu tercihi kendisinin ve arkadaş çevresinin olumsuz yaşantısıyla ilgilidir. Öykülerin yapı bakımından incelendiği bölümde daha çok erkeklerin kahraman olarak seçildiği, öykü zamanının çoğunlukla bir gün olduğu ve sosyal zamanın ise yine belirsiz olduğu belirlenmiştir. Bunlarla birlikte yazar kapalı mekânları açık mekânlara göre daha fazla kullanmıştır. Bu durum öyküde anlatmak istediklerinden kaynaklanmaktadır. Bazı öykülerinde duyusal mekânlardan faydalandığı görülmektedir. Anlatıcı ve bakış açısı bakımından tahlil yaptığımız öykülerde yazar ben/biz anlatıcı ve bakış açısı, sen/siz anlatıcı ve bakış açısı, ilahî anlatıcı ve bakış açısı, gözlemci anlatıcı ve bakış açısı ve çoğul anlatıcı ve bakış açısından faydalanmıştır. İlahî anlatıcı ve bakış açısı ve ben/biz anlatıcı ve bakış açısı en çok kullandığı anlatıcı ve bakış açısı çeşitleridir. Öykülerdeki dil ve üslubun irdelendiği bölümde Tosun'un dilde ayrıntıcı, zengin bir kelime birikimine sahip olduğu, genelde kısa cümleler kurduğu ve sade dili benimsediği anlaşılmaktadır. Üslup bakımından öyküler ele alındığında Tosun'un psikolojiyi yansıtma noktasında başarılı olduğu, karşılıklı konuşmalarla duygu yansıtımı yaptığı ve sinematografik anlatımı yeğlediği görülmektedir. Yazar anlatım tekniklerinden mektup, laytmotif, iç konuşma, iç çözümleme, bilinç akımı, otobiyografi, özetleme, geriye dönüş, tasvir ve büyülü gerçekçiliği kullanmıştır.Necip Tosun is one of the storytellers from 90's. His first story "Yangın" was published in Aylık Dergi. He has a literary life for over 30 years from 1983 to present. He takes part in Turkish literature eith 14 works; four stories, three structure and essays, six criticism and literary discourse. On chapter, which has given information about N.Tosun's life, shows his literary personelity and also gives information about his stories themes. Especially its seems that N.Tosun has been effected from the people and events around him. While he was writing his stories. His stories reflects his hard life conditions. Having some authers like Cahit Zarifoğlu, nuri Pakdil, Rasim Özdenören around him became efective on his literaray comprehension. While analyzing his story books nostalgia, suicide, death, escape, loneliness pre and post experiences of 12th September regret a pessimistic village, existence, confrontation fear of death, hope and pursuit themes has been detected. It's been understood from the thesis that the theme of pessimism is predomincited. This prefer of author is related to himself and his social circles's negative lifes. On the chapter which stories grammatically analyzed the author chose man characters mostly and the time of stories formed only e day and social time time of it's related to the 12th September 1980 and part of that day. Also, he used indoors instead of outdoors. It's relates to a desire of narrating. It seems that he used sensual places in his stories. While analyzing from the point of view and narrator, the author used me/us narrator and point of view, and you narrator and point of view, observer narrator and point of view, divine narrator and point of view and plural narrator and point of views. Mostly he preferred divine narrator and point of view and me/us narrator and point of view in his stories. On the chapter which language and style of writing semtinized. It appears that he has detail oriented on language and also he has well repertoire of words. Generally, it appears that he makes short sentences and he uses simple language. When we deal with his style he is succesful with reflecting his psychology. He uses cinematogrraphic expression instead of reflecting senses on dialogues. He uses letters, leitmotiv, interior monologue, internal analyzing, stream of consciousness, autobiograpy, summerizing, flashback, description, magical realizm as a writing technique
Zechariah 9-14 as the substructure of 1 Peter’s eschatological program
No full textThe principal aim of this study is to discern what has shaped the author of 1 Peter to regard Christian suffering as a necessary (1.6) and to-be-expected (4.12) component of faithful allegiance to Jesus Christ. Most research regarding suffering in 1 Peter has limited the scope of inquiry to two particular aspects—its cause and nature, and the strategies that the author of 1 Peter employs in order to enable his addressees to respond in faithfulness. There remains, however, the need for a comprehensive explanation for the source that has generated 1 Peter’s theology of Christian suffering. If Jesus truly is the Christ, God’s chosen redemptive agent who has come to restore God’s people, then how can it be that Christian suffering is a necessary part of discipleship after his coming, death and resurrection? What led the author of 1 Peter to such a startling conclusion, which seems to runs against the grain of the eschatological hopes and expectations of Jewish restoration ideology?
This thesis analyzes the appropriation of shepherd and fiery trials imagery,
and argues that the author of 1 Peter is dependent upon Zechariah 9-14 for his
theology of Christian suffering. Said in another way, the eschatological program of
Zechariah 9-14, read through the lens of the Gospel, functions as the substructure
for 1 Peter’s eschatology and thus its theology of Christian suffering.
In support of this hypothesis, this study highlights the fact that Zechariah 9-
14 was available and appropriated in early Christianity, in particular in the Passion
Narrative tradition; that the shepherd imagery of 1 Pet 2.25 is best understood
within the milieu of the Passion Narrative tradition, and that it alludes to the
eschatological program of Zechariah 9-14; that the fiery trials imagery found in 1
Peter 1.6-7 and 1 Pet 4.12 is distinct from that which we find in Greco-Roman and OT
wisdom sources, and that it shares exclusive parallels with some unique features of
the eschatological program of Zechariah 9-14; that Zechariah 9-14 offers a more
satisfying explanation for the modification of Isa 11.2 in 1 Pet 4.14, the transition
from 4.12-19 to 5.1-4, why Peter has oriented his letter with the term διασπορά,
and why he has described his addresses as οἶκος τοῦ θεοῦ; and finally that 1 Peter
contains an implicit foundational narrative that shares distinct parallels with the
eschatological program of Zechariah 9-14.
We can conclude that 1 Peter offers a unique vista into the way in which at
least one early Christian witness came to understand and to communicate the fact
that Christian suffering was a necessary feature of faithful allegiance to Jesus Christ
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