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Raval, Krutarth, Mansi Dimri, Maharshi Pandy und Sasikumar K. „A Preliminary Study on the Avifauna of Aranya Udhyan, Gandhinagar, Gujarat, India“. International Journal of Zoological Investigations 08, Nr. 02 (2022): 337–50. http://dx.doi.org/10.33745/ijzi.2022.v08i02.042.
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The major focus of the current research was to identify and prepare the checklist of the diverse avifauna population present in the Aranya Udhyan in Gandhinagar, Gujarat, India during the time period of April 2021 to April 2022. Aranya Udhyan is a densely forested area governed by the government body, Gujarat Ecological Education and Research Foundation (GEER). The most avifaunal-friendly habitats can be found here, where there are many trees, less human activity, and dense forests. In this study, a total of 197 species of avifauna belonging to 64 families and 20 orders have been recorded from Aranya Udhyan. A total of 186 species were classified as least concern, 8 as nearly threatened, and 2 as vulnerable. This research provides the Aranya Udhyan with checklist data of avifauna diversity
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Zhang, Yuxin, Jiayi Qu, Zilin Chen und Zihan Xiao. „Reexamining the Cultural Significance of Aranya City Space- A Critical Analysis Based on Bourdieu's Capital Theory“. Journal of Education, Humanities and Social Sciences 24 (31.12.2023): 833–40. http://dx.doi.org/10.54097/7qcdst58.
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The spatial and cultural significance of a city can be re-created and re-constructed in the current context of commercialization. The so-called spiritual and cultural values, when examined critically, may even be the result of the commodification of capital. In this paper, we focus on Aranya, a newly developed tourism and art city in China, and adopt Bourdieu's theory of capital as the basis for our critique. Firstly, the background of Aranya's construction - the developer's branding of the architectural space - is described. It then takes the developer's pre-construction perspective to analyze how Aranya is constructed as a class-symbolizing commodity in the pre-construction period. The remaining two subjects, the owners and the tourists, continue to use the symbolic meaning of capital implicitly after the formation of the Aranya community, which reconsolidates and constructs the cultural meaning of capital behind Aranya. Ultimately, the conclusion is reached that Aranya's cultural value is nothing more than essentially the sale and purchase of economic, cultural, and social capital by developers and consumers.
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Ray, Rita Ghosh. „The Attitude of Kautilya to Aranya“. Environment and History 2, Nr. 2 (01.06.1996): 221–29. http://dx.doi.org/10.3197/096734096779522356.
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Kaza, Krystina. „Shrines and Satellites: Doshi's Aranya District, India“. Architectural Design 75, Nr. 6 (November 2005): 70–71. http://dx.doi.org/10.1002/ad.176.
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SASAKI, Shizuka. „The Life of Indian Buddhist Monks in Aranya“. JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, Nr. 2 (2003): 812–06. http://dx.doi.org/10.4259/ibk.51.812.
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KAGAWA, Shinji. „Monastic Bodhisattva as Aranya Dweller in the Ugrapariprccha“. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, Nr. 1 (2007): 223–28. http://dx.doi.org/10.4259/ibk.56.1_223.
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Barbi, Simone. „Atelier Deshaus. Chiostro Superiore in Aranya, Jinshanling, Cina“. Firenze Architettura 27, Nr. 1-2 (30.01.2024): 116–27. http://dx.doi.org/10.36253/fia-15076.
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Questo Alto chiostro, un complesso architettonico di ispirazione Zen inserito tra le rocce e i boschi delle ‘montagne dorate’ del Luanping, offre ad Atelier Deshaus l’occasione per operare una ‘riflessione’ della tradizione architettonica cinese nel modus-hodiernus occidentale, attraverso una profonda e radicale riscrittura dell’esemplare monastero buddista Foguang Si, d’epoca Tang.
This Upper-Cloister, a Zen-inspired architectural complex set among the rocks and forests of the Golden Mountain in Luanping, offers Atelier Deshaus an opportunity to 'reflect' on the Chinese architectural tradition in the Western modus-hodiernus, through a profound and radical re-interpretation of the emblematic Buddhist Foguang Si monastery, from the Tang dynasty era.
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Yanuar, Rahmat, Emilia Anugerah und Wahyu Budi Priatna. „Pengaruh Bauran Pemasaran Terhadap Kepuasan Konsumen Aranya Coffee And Forest“. Paradigma Agribisnis 6, Nr. 1 (04.09.2023): 44. http://dx.doi.org/10.33603/jpa.v6i1.8428.
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Perkembangan industri kedai kopi di Kabupaten Bogor yang sangat pesat mengakibatkan persaingan antar kedai kopinya semakin ketat. Aranya Coffee and Forest merupakan pendatang baru dalam industri kedai kopi yang berada pada lokasi dengan tingkat persaingan yang tinggi tersebut. Tujuan penelitian ini adalah menganalisis karakteristik konsumen, tingkat kepuasan konsumen serta pengaruh bauran pemasaran terhadap kepuasan konsumen Aranya Coffee and Forest. Metode analisis yang digunakan dalam penelitian ini yaitu analisis deskriptif, perhitungan Customer Satisfaction Index (CSI), dan Structural Equation Modeling (SEM) dengan pendekatan Partial Least Square (PLS). Hasil penelitian ini menunjukkan bahwa mayoritas konsumen berusia antara 17-25 tahun, berjenis kelamin perempuan, berdomisili di daerah luar Bogor, latar belakang pendidikan akademik (S1/S2/S3) dan berstatus sebagai pelajar/mahasiswa dengan pendapatan kurang dari Rp.1,900,000. Berdasarkan analisis CSI diperoleh tingkat kepuasan sebesar 88.12 % atau “sangat puas†dan dari analisis SEM PLS diperoleh bahwa variabel bauran pemasaran yang berpengaruh positif dan signifikan terhadap kepuasan konsumen adalah variabel produk dan bukti fisik.
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Anindita Ghosal und Arindam Modak. „Unearthing Ecological Identities: An Exploration of Place/Self in Bibhutibhushan Bandyopadhyay's <i>Aranyak</i>“. Asiatic: IIUM Journal of English Language and Literature 17, Nr. 2 (20.12.2023): 140–52. http://dx.doi.org/10.31436/asiatic.v17i2.3002.
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The notion of place-attachment establishes a place-based identity, forging connectivity between place, psychology, and ecology. Exploring this tripartite connection, the paper conducts a comprehensive analysis of the novel Aranyak (1939) by acclaimed Bengali writer Bibhutibhushan Bandyopadhyay. The paper demonstrates how an individual manifests place attachment, sense of self, and identity in relation to the forestscape of Purnia, Bhagalpur, and Labtulia. Therefore, incorporating Lawrence Buell’s idea of place attachment and Arne Naess’s concept of ecological self, the paper attempts to unveil a sense of self-embeddedness shaped by an individual’s lived experiences and attachments with the ecology of the forest. The essence of a place ecology retains its impression upon the subconscious of the central character, Satyacharan. His comprehension of Aranya or the forest stems from the mycelial attachment of his psyche with the psyche of the place. This cultivates a profound sense of belongingness, echoing the notion of Dasein or being in the world in relation to forest ecology, central to our ecocritical exploration.
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Sharma, Utpal, und Bhavesh Metha. „ARANYA TOWNSHIP, INDORE: INDIA-AN EXPERIMENT ON SUSTAINABLE HUMAN HABITAT“. Journal of Research in Architecture & Planning 06, Nr. 01 (30.12.2007): 15–32. http://dx.doi.org/10.53700/jrap0612007_2.
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Urbanization in India and south Asia has generated one of the horrifying pictures of poverty in the form of Slum. It has been a very difficult task of dealing with this settlement form which has been the part of many of the growing urban centres of the country with almost 47% population of cities as slums. Aranya project represent a new paradigm in urban planning to resolve the growing issue and discuss one of the critical aspect of urban design and town planning approach with the economically weaker section of the urban population. What makes it special is – the idea of ‘Planning and Urban Design framework of the settlement where people build themselves’. The framework was evolved through understanding the needs of the people. An attempt was made to address the issues of identity and sense of community which is often missing in conventional projects. The site and services approach to planning and design for the 65,000 population in the Indore city is a new philosophy for handling the urban crisis of slum settlements. The project is the synthesis of the cultural, social and economic needs of the slum population and the more mundane aspect of cost effective site and services, creating one of the richest fabric for ideal habitation of the poor people. The concept for the project is defined by the broad goals of a good habitat – vitality, imageability, equity, efficiency, flexibility and feasibility. The Aranya project demonstrates the vital aspects of urban design in its design of appropriate typology, hierarchy of streets and open space, housing cluster with human scale, flexibility in addition and growth of built form and an efficient sites and services layout integrated with the architecture of the township. The indigenous character of built form provides a setting for the continuation of fundamental values of society. As per the traditional Indian towns, the level of publicness and the degree of privacy is maintained through a spatial order. The clarity of spatial hierarchy enhances the imageability of the settlement. This was arrived at through a rigorous research of the Indian traditional settlement forms. The Aranya plan uses these universal principles of hierarchy in urban design by creating the centre with public amenities and major urban space moving outwards with series of streets and clusters of houses in hierarchy creating more private residential public realms. The street is also seen as an urban space with human activities and multiplicity. The emphasis on developing a cost efficient layout for services has brought down the cost of the project significantly and hence an important ingredient of the design of the settlement. Aranya has become the model not only in the professional and the academic world, but also with administration and the implementing agencies. It has been the case study for many of the similar projects. The project has looked at the implementation process as a vital aspect in such a project for the poor. It defines construction of the minimum, so as to allow people to add and develop the house as per their requirements and affordability in the future. This inbuilt into the project, the aspect of sense of belonging and identity, which is a strong social issue for the habitation of the poor. The efficient site planning, a fresh approach to infrastructure and using the strong traditional urban design principles of the country with a hope to provide the most ideal environment for living to the poor has produced the example of great urban design in the context of rapid urbanization. It has not only been accepted by the people but been a case study for further research in the field. Keywords: Low-cost housing, Innovative sites and services projects, land-use efficiency, affordability, socio-cultural responsive architecture, innovative infrastructure.
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Sun, Jiadai. „An Analysis of the Artistic Marketing Strategies of the Aranya Community in Qinhuangdao, China“. Highlights in Science, Engineering and Technology 75 (28.12.2023): 198–202. http://dx.doi.org/10.54097/9v5phc39.
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In recent years, consumer scenarios have been continuously evolving and iterating. Along with the changes in historical and cultural contexts, people's consumption behaviors and psychology have also been constantly transformed. This article comprehensively analyzes the historical changes and developments in consumer society and explores the challenges of urban consumption spaces in the post-pandemic era. The successful creation of the aranya community, and its activation pathway, will be the primary focus of this article. By combining with other typical brand cases, delve into changes in consumer psychology and behaviors, seeking to understand the emotional expectations consumers place on post-pandemic-era consumption spaces. Architectural spaces and consumption scenes are not merely physical structures but also places consumers rely on to release their spiritual and emotional needs. This article will explore and summarize the aranya brand's construction methods, as well as the significance of creating atmospheric experiential feelings for consumers. It will analyze the cultural dissemination of art education in situational consumer spaces and underline the necessity of constructing situational experiential feelings in consumption spaces. This will enable designers and space creators to conduct more in-depth research on the design and cultural dissemination of consumption spaces, providing a more solid theoretical foundation for future urban consumption space development.
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Cestarić, Marija. „Ikonografska građa u Hemeroteci Dragutina Aranya od 1912. do 1929. godine“. Arti musices 49, Nr. 1 (2018): 109–48. http://dx.doi.org/10.21857/m16wjc6gl9.
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Ramesha, M. N., M. Jhenkhar, D. Holscher, S. L. Patil und H. C. Hombe Gowda. „Essentiality of Fast-Growing Tree Species in Krushi Aranya Prothsaha Yojane“. Current Science 114, Nr. 08 (25.04.2018): 1595. http://dx.doi.org/10.18520/cs/v114/i08/1595-1595.
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Chen, Jinwen. „Analysis of Micro-vacation Customer Positioning in China: A Case Study of Aranya“. SHS Web of Conferences 165 (2023): 01003. http://dx.doi.org/10.1051/shsconf/202316501003.
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Tourism is a beautiful thing, tourism can bring tourists a variety of enjoyment and experience, let tourists harvest instant joy and happiness, leave them with good impressions and memories, so that tourists are relaxed and soothed, so tourism is actually a good way of life. As a tourism industry that has developed rapidly after the epidemic in China, “micro-vacation” has increasingly become the first choice for people’s daily travel. This paper combines the customer positioning case of Aranya Tourism Resort in China, analyzes the characteristics of micro-vacation customers through the professional knowledge of marketing management such as market positioning and market segmentation, and explains how to do the micro-vacation customer group positioning analysis of tourism projects.
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CABALLERO, Marta, Melina APARICI, Mònica SANZ-TORRENT, Ros HERMAN, Anna JONES und Gary MORGAN. „“El nen s'ha menjat una aranya”: The development of narratives in Catalan speaking children“. Journal of Child Language 47, Nr. 5 (01.05.2020): 1030–51. http://dx.doi.org/10.1017/s0305000920000057.
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AbstractThe production of a well-constructed narrative is the culmination of several years of language acquisition and is an important milestone in children's development. There is no current description of narrative development for Catalan speaking children. This study collected elicited narratives in Catalan from 118 children aged 4;0–10;11. Narratives were scored for macrostructure and microstructure. Narrative scores improved with age with maximum performance for macrostructure by 9 years. Children's ability to use micro-structural components of Catalan is variable with some developments continuing beyond 9 years. The results are discussed in relation to theoretical arguments about universal and specific features of narrative development. We conclude by highlighting the usefulness of the new test for future language assessment of children acquiring Catalan.
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Kaza, Krystina. „The Design of Urban Open Spaces for Sustainability: A Case Study of Balkrishna Doshi's Aranya Housing“. International Journal of Environmental, Cultural, Economic, and Social Sustainability: Annual Review 3, Nr. 6 (2007): 103–22. http://dx.doi.org/10.18848/1832-2077/cgp/v03i06/54432.
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UTASI, Csilla. „HUNNIA ÉS PANNÓNIA KÖZÖTT“. Hungarológiai Közlemények 21, Nr. 2 (26.10.2020): 30–39. http://dx.doi.org/10.19090/hk.2020.2.30-39.
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A 2010-es évek második felének szerb irodalomtudományában a Miroslav Krleža életműve iránti érdeklődést a Gradac című folyóirat tematikus száma mellett a Krležát több évtizede kutató horvát tudós és lexikográfus, Vlaho Bogišić 2016-ban Újvidéken megvédett doktori értekezése jelzi. Bogišić disszertációjában kifejti, Krleža szerb írónak is tekinthető, hiszen műveivel, pozíciójával és kapcsolataival olyan befolyást gyakorolt a szerb irodalomra, melyet lehetetlen figyelmen kívül hagyni. Bori Imre 1976-os Krleža-monográfiájában pontosan meghatározza az életmű magyar vonatkozásait: a Krleža eszmei fordulatát elbeszélő Hodorlahomor, a nagy című novellát Ady Ős-Kaján-képzetével hozza összefüggésbe; az 1930-as Ady-esszét pedig azok közé az egykorú írások közé sorolja be, melyekben Krleža irodalomszemléletét fogalmazta meg. A dolgozat egyfelől Bori Imre monográfiájának gondolatmenetét mutatja be és értékeli, másfelől azt bizonyítja, hogy a horvát író művének magyar elemei nem tárgyalhatók kizárólag a Monarchia-irodalom keretében, a Zára aranya és ezüstje című esszében a mediterrán térség harmadik komponenséről megfogalmazott elképzelés ugyanis a múlt század hatvanas éveinek fiatal vajdasági irodalmában közvetlen visszhangra talált.
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Bawa, Seema. „Visualising the Rāmayāṇa: Power, Redemption and Emotion in Early Narrative Sculptures (c. Fifth to Sixth Centuries CE)“. Indian Historical Review 45, Nr. 1 (Juni 2018): 92–123. http://dx.doi.org/10.1177/0376983617748000.
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This article seeks to explore the images based on the Rāmayāna tradition within archaeological, cultural and literary contexts in late fifth and early sixth century ce. It uncovers elements of politico-religious agency, art and historical knowledge. Narrative panels, spatially located largely in central and north India, narrativise the episodes set in the forest represented in the Aranya and Kiskindhākānda. Evolution of narrative complexities through placement, composition and representational devices in terracotta and stone relief sculptures at sites such as Nachna Kuthara and Deogarh is traced. Rāma’s idealised character, expressed through renunciation, benevolence, ameliorative power, authority and dharma, emerges within the physical and emotional landscape of Rāmayāna imagery. Ideal and deviant behaviour is represented through narratives based on Ahalya, Anusuyā, Śūrpanakhā, Vālin and such characters. The construction of the ‘other’ in form of monkeys and demons, vānaras and rāksasas, in the visual discourse, and the fascination with devotion, romance and heroism that is projected through these is seen as a thread that runs through the Rāmayāna narratives.
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Csikó, Szilvia. „Follow the flow 21!“ Pannon Digitális Pedagógia (E-Tanulás – Távoktatás – Oktatás-informatika) 3, Nr. 1 (2023): 48–57. http://dx.doi.org/10.56665/padipe.2023.4.
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A módszertani ötlet központi témája a korszerű pénzkezelés, fókuszban a digitális pénzügyek legújabb generációjával, a Fin Tech megoldásokkal. A projekt megvalósítása során a játékosítás módszerét alkalmaztam, a MotiMore nevű, iskolai környezetben használható szoftver felhasználásával. Azért döntöttem így, mert alsótól egyetemig a játékosított értékelési módszerével támogatja a diákok motivációjának erősítését. A címben szereplő szám arra is utal, hogy a diákok csak akkor teljesíthették a feladatukat, ha a 21. században oly fontostanulási képességeiket használták, mint az együttműködés, tudásépítés, IKT eszközök magabiztos használata, önszabályozás és problémamegoldás. Valójában a diákok egy tanulási ösvényt jártak végig, melynek során feltérképezhettek egy számukra új területet.A digitális technológia alkalmazása meghatározó eleme volt a fejlesztéseknek, változatos projektmunkák készültek, így lehetőség nyílt a tartalomba ágyazott komplex kompetenciafejlesztésre. Az utolsó szakaszban egy esszét vagy prezentációt készítettek arról, hogy szerintük mi lehet a 21. század aranya, vagyis mi az értékálló befektetés.Végül szó esett arról is, hogy a mesterséges intelligencia hogyan állítható a korszerű pénzkezelés szolgálatába. Ennek jegyében egy robot megtervezése a feladat, amelynél szempont a fenntartható fejlődés is.
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Mukherjee, Madhuja. „Speaking with Suhasini Mulay: A short story about a long strife“. Studies in South Asian Film & Media 11, Nr. 2 (01.12.2020): 225–43. http://dx.doi.org/10.1386/safm_00030_7.
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This article is connected to my project concerning the Indian film industry, questions of work and women’s labour; and, this interview-based article grows from my ongoing audio-visual documentary work tentatively titled The Shadow and The Arc Light. It enables me to reflect upon my previous book project, and takes shape in the light of contemporary feminist historiography. Suhasini Mulay began her career as an actor with Bhuvan Shome (Mrinal Sen 1969), and thereafter, shifted to filmmaking and obtained technical training from McGill University, Montreal. Upon her homecoming she initially worked with the International Film Festival of India, and later assisted Satyajit Ray (for Jana Aranya [1975]) and Mrinal Sen (for Mrigayaa [1976]). While Mulay has made documentaries, and also acted in Bhavni Bhavai (Ketan Mehta 1980), she eventually resumed full-time acting in 1999. As narrated by her, she endured hierarchical, gendered and precarious work conditions, which inform us about the arduous production milieu. Through such conversations, I propose gender as a lens for studying film history, and underscore filmmaking as labour; as well, analyse the nature of filmic work. I aspire to demonstrate how women involved in various capacities, negotiate networks of media forms and capital, and persist perilously.
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Kusumawati, Andi, und Syamsuddin Syamsuddin. „The effect of auditor quality to professional skepticsm and its relationship to audit quality“. International Journal of Law and Management 60, Nr. 4 (09.07.2018): 998–1008. http://dx.doi.org/10.1108/ijlma-03-2017-0062.
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Purpose The purpose of this paper is to investigate the relationships between auditor quality to professional skepticism and between auditor quality and professional skepticism to audit quality. Design/methodology/approach The analysis method to test the causal effect of auditor quality to profesional skepticism and audit quality. The respondent in this research is the auditor in the Audit Board of the Republic of Indonesia in South Sulawesi province using questionnaire. The analysis tool used in this research is partial least square. Findings The auditor quality has direct effect on the professional skepticism. Professional skepticism has direct effect on the audit quality. The auditor quality has no direct effect on audit quality, but auditor quality has indirect effect on audit quality with mediation of professional skepticism. Originality/value This paper shows a research was conducted about professional skepticism public sector in governmental sector for producing the audit quality, especially in South Sulawesi province in Indonesia. This research retests the research result from Aranya and Amernic (1981); Carcello et al. (1992); Behn et al. (1997); Copley (1998); Brown and Raghunandan (1995); Beasley et al. (2001); Chiu (2003); Suraida (2005); Lewinsohn et al. (1997); Novianti (2008); Varelius (2009). The researcher uses model combination (design) method of sequential explanatory based on evidentiary sequence from Creswell 2009, quantitative research (by instrument using questionnaire).
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Ponpornpisit, Aranya, Nopadon Pirarat, Wanwipa Suthikrai und Anong Binwihok. „Toxicity Test of Kameng (Eclipta prostrate Linn.) and Kradhuawean (Spilanthes acmella (Linn.) Murr.) to Early Life Stage of Zebrafish (Danio rerio) Aranya“. Thai Journal of Veterinary Medicine 41, Nr. 4 (01.12.2011): 523–28. http://dx.doi.org/10.56808/2985-1130.2346.
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Sarkar, Somasree, und Goutam Karmakar. „Multi-modal engagement with Aranya: appropriating ecological awareness in Amruta Patil and Devdutt Pattanaik’s graphic tale Aranyaka: Book of the Forest“. Journal of Graphic Novels and Comics 12, Nr. 6 (02.11.2021): 1307–27. http://dx.doi.org/10.1080/21504857.2021.2017311.
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Ghom, Pashmeena Vikramjit, und Abraham George. „Decolonizing South Asian architecture: Sustainable and community-criented cocial housing in India“. VITRUVIO - International Journal of Architectural Technology and Sustainability 8, Nr. 1 (30.06.2023): 46–57. http://dx.doi.org/10.4995/vitruvio-ijats.2023.19499.
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Decolonization process in India involved a range of political, economic, and social changes aimed at dismantling the colonial system and building a new, independent nation. One of the most significant challenges India faced during the decolonization process was the issue of partition. The partition of India in 1947 led to the creation of two separate countries—India and Pakistan—and resulted in widespread violence and displacement. Millions of people were forced to migrate across the newly formed borders, resulting in one of the largest mass migrations in human history which created huge demand for housing. The methodology adopted for this research is based on qualitative analysis and the data source for this study are government reports, research articles, books and newspaper. Further, it examines four case studies of social housing projects designed to provide sustainable and livable solutions for low-income families in different regions of India, including Aranya Community Housing, Incremental Housing in Belapur, ATIRA Staff Housing in Ahmadabad, and CIDCO Housing in Parsik Hill in Navi Mumbai. At the core of the article lies an investigation into the dynamic nature of architecture in the aftermath of independence, coupled with a detailed examination of four distinct social housing ventures. The social housing studies demonstrate innovative and flexible approaches to social housing, with a focus on community building, energy efficiency, and social amenities. The projects have been successful in providing access to affordable and sustainable housing for low-income families in different regions of India. The case studies highlight the importance of a community-centered approach to social housing, emphasizing the need for shared spaces and amenities. The article discusses the challenges and opportunities of implementing sustainable and livable social housing solutions in India.
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Durán Fernández, José, Ana Lozano Portillo und José María Lozano Velasco. „Conversando con... Balkrishna Doshi“. EGA Revista de Expresión Gráfica Arquitectónica 26, Nr. 43 (19.11.2021): 16–37. http://dx.doi.org/10.4995/ega.2021.16607.
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El arquitecto indio Balkrishna Doshi, Premio Pritzker 2018, ha cumplido recientemente noventa y dos años en plena y entusiasta dedicación a su vocación arquitectónica y a su familia. El catedrático de proyectos arquitectónicos de la UPV, José María Lozano Velasco, ha tenido la oportunidad de encontrarse con él en Sangath -su estudio en Ahmedabad- el pasado mes de agosto, para compartir preocupaciones comunes y aprender de este maestro de la arquitectura que no desea ser llamado así.Cuando apenas acaba de clausurarse la segunda oportunidad –esta vez en el Architekmuseum der TUM de la Pinacoteca Moderna de Munich- para conocer de manera cuidadosa su obra, a través de la espléndida exposición denominada Architecture for the people que produjera el VITRA museum de Weil an Rhein, las reflexiones de primera mano y de viva -muy viva- voz de su autor resultan esclarecedoras para su mejor compresión.Es conocida la inestimable colaboración que Doshi prestó al gran maestro Le Corbusier en la concepción y ejecución de Chandigarh. También la imprescindible participación de nuestro arquitecto en el Campus del Indian Institute of Management de Ahmedabad de Louis Khan. E interesante estudiar la influencia de uno y otro en su obra primera. Como observar su evolución hacia la magia de Amdavad ni Gufa o su profunda atención por el Low cost housing, que en el distrito construido de Aranya, Indore, cobra realidad.No han faltado los estudios de colegas y amigos como William Curtis o Kenneth Frampton que, con más autoridad que nosotros, se han pronunciado al respecto.Este artículo es el resultado del conocimiento de todo ello y de las visitas realizadas a gran parte de la obra, más la enriquecedora conversación sostenida con su autor. Y su enfoque es otro. Hemos querido indagar en aquellas razones que hicieron denominar la primera época de Doshi como “Tradition and modernity”, en las más mágicas (o míticas, como él mismo las denomina) y en la principal herramienta para transmitirlas: el dibujo (y el dibujo de color).El artículo incluye transcripciones literales o adaptadas de algunos pasajes del encuentro, contextualizadas oportunamente.
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Tartory, Raeda. „Critical Discourse Analysis of Online Publications Ideology: A Case of Middle Eastern Online Publications“. SAGE Open 10, Nr. 3 (Juli 2020): 215824402094147. http://dx.doi.org/10.1177/2158244020941471.
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This study assesses the reflection of Middle Eastern media networks on the states and the news concerning the oil crisis and Organization of the Petroleum Exporting Countries (OPEC) conditions. A critical discourse analysis approach is adopted to analyze 22 articles from Al Jazeera and Al Arabiya regarding the Qatar withdrawal from OPEC. The ideological choices vary as Al Jazeera is focused on the Qatar economy, while Al Arabiya on Saudi Arabia. These online publications have presented a positive self-presentation of their funded country while the negative representation of the other. Al Jazeera has pointed that the exit of Qatar from the OPEC is to focus on its other non–oil production sector, while Al Arabiya has pointed that this exit is due to the primary role of Saudi Arabia, with which Qatar has an on-going conflict. Qatar is symbolic to broaden regional division, which may later diffuse to other OPEC members and will leave no mark on the decision-making process of the alliance.
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Niglas, Mihkel. „Aranda usundilistest kujutelmadest“. Mäetagused 19 (2001): 56–80. http://dx.doi.org/10.7592/mt2001.19.aranda.
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de Luna, Manuel, Carlos Solís-Rojas und Roberto García-Barrios. „New state records of the humped spider Zosis geniculata (Olivier, 1789) (Araneae: Uloboridae) in Mexico“. REVISTA CHILENA DE ENTOMOLOGÍA 49, Nr. 4 (31.10.2023): 693–99. http://dx.doi.org/10.35249/rche.49.4.23.03.
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The humped spider Zosis geniculata (Olivier, 1789) is a tropicopolitan spider of the venomless family Uloboridae (Araneae). This species has been recorded for Mexico without a specific locality or state being mentioned, hereby being recorded for the states of Chiapas, Coahuila, Jalisco, Nuevo León, Tamaulipas and Yucatán either via the study of vouchered specimens, the revision of photographic records from the citizen science platform iNaturalist or digital records of scientific collections. A brief diagnosis is provided for the family and the species.
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Rasyid, Nurfadila, Uswatul Amna und Laily Fitriani. „IMPLEMENTASI BUKU AL-ARABIYATU BAINA YADAIK DALAM PEMBELAJARAN BAHASA ARAB PADA PROGRAM KURSUS BAHASA ARAB BAITUL ARABI ACEH“. Al-Mashadir 2, Nr. 01 (30.06.2022): 57–70. http://dx.doi.org/10.30984/almashadir.v2i01.252.
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ABSTRAK
Fokus tulisan ini adalah untuk mengetahui gambaran implementasi buku Al-Arabiyatu Baina Yadaik dalam pembelajaran bahasa Arab pada program kursus bahasa Arab di Baitul Arabi Aceh. Subjek dalam penelitian ini adalah murid program kursus bahasa Arab di Baitul Arabi dengan menggunakan buku Al-Arabiyatu Baina Yadaik dalam pembelajaran. Penelitian yang digunakan dalam tulisan ini adalah penelitian kualitatif dimana data dikumpulkan melalui observasi, wawancara dan dokumentasi. Kemudian dalam menganalisis data terdiri dari pengumpulan data sekaligus reduksi data dan penarikan kesimpulan. Hasil penelitian disimpulkan bahwa dari hasil pembelajaran siswa baitul arabi menggunakan kitab Al arabiya baina yadaik menunjukkan bahwa kitab ini dapat meningkatkan kemampuan siswa dalam penguasaan mufradat dibuktikan dengan hasil evaluasi yang di dapatkan oleh siswa baitul arabi mayoritas latihan siswa bisa mengerjakan dengam baik dan siswa yang diteliti adalah siswa yang belajar bahasa arab mulai dari dasar namun setelah dia belajar menggunakan bahasa arab menggunakan Al arabiya baina yadaik banyak mengalami peningkatan dalam hal kemampuan bahasa arabnya terutama mufradat.
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de Luna, Manuel, Roberto García-Barrios und Roberto García-Barrios. „New state records of the woodlouse spider Dysdera crocata C. L. Koch, 1838 (Araneae: Dysderidae) in Mexico“. REVISTA CHILENA DE ENTOMOLOGÍA 48, Nr. 2 (27.05.2022): 329–34. http://dx.doi.org/10.35249/rche.48.2.22.15.
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The woodlouse spider Dysdera crocata C. L. Koch, native to the Old World, is recorded for the Mexican state of Nuevo León via the revision of vouchered specimens; it is also recorded for the states of Baja California, Guanajuato, Hidalgo, San Luis Potosí, and Zacatecas via the revision of photographic records from the citizen science platform iNaturalist; these represent the first records of the species for said states. A brief diagnosis is provided for the family and the species.
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Trindade-Santos, Matheus Eduardo, Ramon Lima Ramos, Tércio Silva Melo, Antônio Domingos Brescovit und Favízia Freitas de Oliveira. „Exotic and predatory: a spider (Araneae: Salticidae) that preys on native stingless bees (Hymenoptera: Meliponini) in Brazil“. REVISTA CHILENA DE ENTOMOLOGÍA 49, Nr. 4 (31.10.2023): 701–6. http://dx.doi.org/10.35249/rche.49.4.23.04.
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Pollination is a fundamental ecosystem service for the natural balance. Bees are the main biological agents for carrying out this service. It is known that the excessive simplification process of the landscape through anthropic action hinders the establishment of more sensitive species and favors generalist, exotic and invasive species. Thus, urbanization is a process that threatens native species. Thus, it is essential to understand the impact of this relationship, since it can foster tools that make cities more pleasant environments for pollinators. The aim of this study was to record the predation of a eusocial stingless bee species by an invasive exotic spider. Understanding this relationship is important from an environmental and economic point of view, since the preyed species is a potential pollinator of agricultural crops, and its rational breeding is widespread in Brazil.
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Barus, Daniel Opristanta. „Penyelamat yang Berbalutkan Kekerasan: Dialog Film Bertema Kepahlawanan dan Tradisi Kekristenan“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 55. http://dx.doi.org/10.21460/aradha.2021.11.532.
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Abstract
Superhero movies, filled with violence, are one of the products of popular culture which many people like nowadays. Its popularity shows that those movies refl ect what is going on in society. In the time when young people are exposed more to popular movies than Biblical stories, those movies play a great role in the formation of meaning among Christian youth. When a movie is presented in a more understandable language, the experience of watching the movie becomes a religious experience that is important for the formation of theology in the lives of Christians. Putting aside such experience will only make the church moving away from the life and need of Christians. Therefore a critical dialogue based on a revised correlational approach between what is experienced by Christians when watching superhero movies and what is taught by Christian tradition related to violence is very much needed. This writtng is intended to provide such a proposal.
Abstrak
Film superhero yang sarat akan kekerasan merupakan salah satu produk budaya populer yang sangat disukai oleh masyarakat pada saat ini. Kepopulerannya menunjukkan bahwa film-film tersebut sesungguhnya mencerminkan apa yang terjadi dalam diri masyarakat. Pada masa di saat kaum muda lebih banyak terpapar oleh film populer dibandingkan kisah-kisah dalam teks Alkitab, maka film-film populer ini memiliki peran yang besar dalam pembentukan makna bagi kaum muda Kristen. Ketika kisah dalam fi lm disajikan dalam bahasa yang lebih mudah dipahami, pengalaman menonton telah menjadi pengalaman religius yang memberi peran penting dalam pembentukan teologi yang hidup dalam diri umat. Mengesampingkan realita ini akan membawa Gereja semakin menjauh dari kehidupan dan kebutuhan umat. Karena itu diperlukan suatu dialog yang kritis melalui pendekatan revised correlational antara apa yang dialami umat lewat pengalaman menonton film superhero dengan apa yang diajarkan oleh tradisi Kekristenan terkait kekerasan. Tulisan ini bertujuan untuk menawarkan proposal tentang hal tersebut.
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Putra, Darius Ade. „Merengkuh Bumi Merawat Semesta: Mengupayakan Hermeneutik Ekologis dalam Rangka Menanggapi Kerusakan Lingkungan Dewasa Ini“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 71. http://dx.doi.org/10.21460/aradha.2021.11.537.
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Abstract
Since the 1960s, started by Lynn White, Christianity has begun to get attacks because it is considered to have triggered ecological damage. Christianity through the teachings of the Bible is accused of legitimizing absolute anthropocentric ideas which then give rise to expansive actions to the environment and nature. In the midst of the massive damage to the environment and in order to fi nd a possible solution to this problem, it is felt necessary to resonance the new approach to the Scriptures that further explores the sound of the earth. One approach that can be developed is ecological hermeneutics. Based on several principles it is possible to see and understand the biblical text from the perspective of the earth. In addittion, this approach will be elaborated with local wisdom so that it can help the text contextualization process. In the end, a new paradigm is expected to encourage awareness of the importance to tend the universe.
Abstrak
Sejak tahun 1960an, dimulai oleh Lynn White, Kekristenan mulai mendapat serangan karena dinilai telah menjadi pemicu kerusakan ekologi. Kekristenan melalui ajaran Alkitab dituduh melegitimasi gagasan-gagasan antroposentris absolut yang kemudian melahirkan tinndakan- tindakan ekspansif terhadap lingkungan dan alam. Di tengah masifnya kerusakan lingkungan dan dalam rangka mencari kemungkinan jalan keluar dari persoalan ini, dirasa perlu untuk menggemakan pendekatan baru pada Kitab Suci yang lebih mengeksplorasi suara bumi. Salah satu pendekatan yang bisa dikembangkan adalah hermeneutik ekologi. Berdasarkan beberapa prinsip-prinsipnya memungkinkan untuk melihat dan memahami teks Alkitab dari perspektif bumi. Selain itu, pendekatan ini akan dielaborasi dengan local widom agar membantu proses kontekstualisasi teks. Pada akhirnya diharapkan sebuah paradigma baru yang mendorong kesadaran akan pentingnya merawat alam semesta.
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Siagian, Yehezkiel Richard. „Beyond Pluralism: Pendekatan Open Integrity Gerardette Philips sebagai Sebuah Upaya Dialog Pluri-Religius dalam Berteologi Interreligius di Indonesia (Yehezkiel Richard Siagian)“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 1. http://dx.doi.org/10.21460/aradha.2021.11.548.
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Abstract
An openness to claims of truth, a response to relativism, and maintaining the uniqueness of each religion are the issues that the authors will discuss in this paper. In this paper, the approach of pluralism will be looked at again to build the integrity of each religion that is considered typical to be maintained. This study intends to build open integrity through Gerardette Philips’s writings on dialogue in interreligious relationships that each adherent hopes can be rooted in his religion but go to the heart of another religion. There is no way to deny the truth of the religion itself to understand the truth of another religion in a dialogue, but there is also no valuable value in other religions to be denied. The open integrity approach moves beyond pluralism and relativism.
Abstrak
Keterbukaan terhadap klaim kebenaran, respon pada relativisme, dan mempertahankan keunikan masing-masing agama adalah isu yang akan dibahas oleh penulis pada tulisan ini. Dalam tulisan ini, pendekatan pluralisme akan dilihat kembali dalam upaya membangun integritas masing-masing agama yang dianggap sebagai khas untuk dipertahankan. Studi ini berniat untuk membangun sebuah integritas yang terbuka melalui tulisan Gerardette Philips mengenai dialog dalam relasi interreligius yang diharapkan setiap penganut dapat berakar pada agamanya sendiri namun masuk ke jantung agama lain. Tidak ada cara untuk menolak kebenaran agama sendiri untuk mengerti kebenaran dari agama lain dalam sebuah dialog yang dilakukan, namun juga tidak ada nilai yang berharga dalam agama-agama lain yang harus disangkal. Pendekatan open integrity bergerak melampaui pluralisme dan relativisme.
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Suwarno, Sri. „Pembebas di Antara Mereka yang Terancam: Mendialogkan Filosofi Ruwatan dengan Teologi Pendamaian dalam 1 Yohanes 2:2 dan 1 Yohanes 4:10“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 39. http://dx.doi.org/10.21460/aradha.2021.11.648.
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Abstract
The "ruwatan" ritual is a Javanese tradition that is still widely practiced in various regions. Many studies have been carried out by academics to examine the aspects contained in this tradition. This paper presents the analysis of the transcription of the "ruwatan" text performed by the puppeteer Ki Timbul Hadiprayitno to find the messages contained in it and then compared to 1 John 2: 2 and 1 John 4:10. The transcription of "ruwatan" by Ki Timbul Hadiprayitno was chosen because the script is complete and has been published. Meanwhile, the verses of 1 John 2: 2 and 1 John 4:10 were chosen because only these two verses in the New Testament contain the word "ruwat". The analysis was carried out on both sides, namely the whole transcription of "ruwatan" with its incantations and those verses by exploring the theological background that underlies these two verses' emergence. The word "ruwat" found in both verses is the equivalent of the word ἱλασμός ("hilasmos") in Greek. Based on the analysis on both sides of the text, then the church's contextualization was determined. From the results of this study, it can be concluded that the word "ruwat" and the word ἱλασμός ("hilasmos") do not adequately describe the work of Jesus as described in the text of 1 John. There is even a contradiction related to the violence that Batara Guru inflicts on humans compared to God's love for humans. Furthermore, it was found that the word "ruwat" for the equivalent of the word "hilasmos" was not entirely appropriate. However, there is an opportunity to use the "ruwatan" philosophy in introducing the redemptive work of Jesus based on the meaning of "hilasmos" in the text of 1 John.
Abstrak
Ritual ruwatan merupakan tradisi masyarakat Jawa yang masih banyak dilakukan di berbagai daerah. Banyak penelitian telah dilakukan oleh para akademisi untuk mengaji aspek-aspek yang terkandung dalam tradisi ini. Tulisan ini menyajikan analisis terhadap transkripsi teks ruwatan yang dipentaskan oleh dalang Ki Timbul Hadiprayitno untuk mencari pesan yang terkadung didalamnya, kemudian diperjumpakan dengan ayat 1 Yohanes 2:2 dan 1 Yohanes 4:10. Transkripsi dari pentas ruwatan Ki Timbul Hadiprayitno dipilih karena naskahnya lengkap dan sudah dibukukan. Sementara itu ayat-ayat 1 Yohanes 2:2 dan 1 Yohanes 4:10 dipilih karena hanya dua ayat inilah dalam Perjanjian Baru memuat kata ruwat. Analisis dilakukan pada kedua sisi, yaitu transkripsi ruwatan lengkap dengan mantra-mantranya dan ayat-ayat tersebut dengan menggali latar belakang teologi yang mendasari munculnya kedua ayat tersebut. Kata ruwat yang terdapat pada kedua ayat tersebut merupakan padanan kata ἱλασμός (hilasmos) dalam bahasa Yunani. Berdasarkan analisis pada kedua sisi teks tersebut, selanjutnya diperjumpakan untuk mencari kontekstualisasinya dalam gereja pada jaman sekarang. Dari hasil penelitian ini dapat disimpulkan bahwa kata ruwat maupun kata ἱλασμός (hilasmos) tidak sepenuhnya mengambarkan karya Yesus bagi manusia yang dijabarkan dalam teks 1 Yohanes. Bahkan ada kontradiksi terkait kekerasan yang dilakukan Batara Guru kepada manusia apabila dibandingkan dengan kasih yang diberikan Allah kepada manusia. Dari hasil analisis ini ditemukan bahwa pemilihan kata “ruwat” untuk padanan kata hilasmos sebenarnya kurang tepat. Namun demikian ada peluang untuk memakai filosofi ruwatan dalam memperkenalkan karya penebusan Yesus berdasarkan makna hilasmos dalam teks 1 Yohanes.
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Banoet, Fiktor Jekson. „Shamanisme dan Kesurupan: Teologi Demonik—Eksplorasi Demonologi Sosial dengan Demonologi Spiritis dalam Perspektif Non-Barat dan Implikasi Pastoral Lintas Budaya dan Agama“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 19. http://dx.doi.org/10.21460/aradha.2021.11.534.
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Abstract
As a social and cultural phenomenon, shamanism and possession are often mistakenly understood. The point of view at issue in these two forms of demonology is how we monitor the beginning of its proposition, not just the preposition that departs from the practice of pastoral, but its context-based epistemology. This is due to the difference in the peculiarities of the counseling model in the West and the East, especially Asia. Second, from theological heritage, we rarely understand both phenomena from demonology theology. Third, this paper aims to clarify the pathology of understanding of shamanism and bleakness that is always chaotic, namely sharpening the diff erence between spiritist and social demonology, by using the cross-cultural dan religion-based pastoral.
Abstrak
Sebagai fenomena sosial dan kultural, shamanisme dan kesurupan sering dipahami secara keliru. Titik pandang yang menjadi persoalan pada dua bentuk demonologis tersebut ialah bagaimana kita memantau awal preposisinya, bukan hanya sekadar preposisi yang bertolak dari praktek pastoralia, tetapi dari epistemologinya yang berbasis konteks. Hal ini disebabkan ada perbedaan kekhasan model konseling di Barat dan di Timur, khususnya Asia. Kedua, dari sudut warisan teologi, kita jarang memahami kedua fenomena tersebut dari titik pandang teologi demonology. Ketiga, tulisan ini bertujuan untuk memperjelas patologi pemahaman atas shamanisme dan kesurupan yang selalu kaotik, yaitu menajamkan perbedaan antara demonologi spiritis dan sosial, dengan menggunakan bingai pastoral lintas budaya dan agama.
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Putranti, Christiana Welda. „“Bergerak” dan “Berhenti”: Pertobatan Ekologi sebagai Respon Darurat Ekologi di Asia“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 89. http://dx.doi.org/10.21460/aradha.2021.11.533.
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Abstract
The ecological crisis has become a central issue of the world that increasingly concern today. Catastrophe because of natural destruction has become a alarming threat. Seven of the world's highest polluted countries are in Asia, and even the first ranks are one of the countries in Asia. This fact is surprising, because in fact some Asian religious traditions are friendly to nature because they puts people not masters over nature, but part of nature, which is the case and is supported by it. Therefore, it is important to lift back the various natural-friendly religious traditions of Asia as a joint effort to respond to the worsening ecological damage. This paper seeks to show the reality of ecological damage in Asia and Bali, and exposes the thought of Vandana Shiva which believes that ecological damage occurs because of the dominance of Purusha and the pre-departure of Prakriti that in Hindu cosmology is a Unity, then lifted the importance of the concept of ' stopping ' in two religious traditions, namely the concept of Nyepi in Hinduism in Bali and the Sabbath in the Bible. Ecological repentance is not just "moving" to fight for the friendliness of nature, but also remember to "stop" doing the actions that have worsened the damage.
Abstrak
Krisis ekologi dewasa ini telah menjadi isu sentral dunia yang semakin hari semakin memprihatinkan. Bencana akibat kerusakan alam telah menjadi ancaman yang sangat mengkhawatirkan. Tujuh dari sepuluh negara dengan polusi tertinggi di dunia terdapat di Asia, bahkan yang menduduki peringkat pertama adalah salah satu negara di Asia. Hal ini mengejutkan, sebab sebenarnya beberapa tradisi religius Asia sangat ramah terhadap alam karena menempatkan manusia bukan tuan atas alam, tetapi bagian dari alam, yang menopang dan ditopang olehnya. Oleh karena itu, penting untuk mengangkat kembali berbagai tradisi religius Asia yang ramah terhadap alam sebagai upaya bersama untuk menyikapi kerusakan ekologi yang semakin parah. Tulisan ini berupaya memperlihatkan realita kerusakan ekologi di Asia dan Bali, serta memaparkan pemikiran Vandana Shiva yang meyakini bahwa kerusakan ekologi terjadi karena dominasi purusha dan pengabaian prakriti yang dalam kosmologi Hindu merupakan satu kesatuan, kemudian mengangkat pentingnya konsep ‘berhenti’ dalam dua tradisi religius, yaitu konsep Nyepi dalam Hindu di Bali dan Sabat dalam Alkitab. Pertobatan ekologis bukan hanya dengan “bergerak” memperjuangkan keramahan terhadap alam, tetapi juga ingat untuk “berhenti” melakukan tindakan yang memperparah kerusakannya.
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Wibowo, Wahju Satria. „Tinjauan Buku: Emanuel Gerrit Singgih (2019), Menafsir LGBT dengan Alkitab-Tanggapan terhadap Pernyataan Pastoral Persekutuan Gereja-gereja di Indonesia (PGI) Mengenai LGBT“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 1 (17.02.2021): 105. http://dx.doi.org/10.21460/aradha.2021.11.665.
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Danggalimu, Novice Umbu Kamoza. „From Holy Fool to The Holy Christ: Menguak Makna Teologis Spiritualitas di Balik Lagu “Judas” oleh Lady Gaga“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 125. http://dx.doi.org/10.21460/aradha.2021.12.616.
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AbstractThe emergence and development of Popular Culture tend to be misunderstood and disregard as a shallow culture. Due to its sensational and eccentric display, the product of Popular Culture is always considered wrong morality of what people believe as a high morality. The song, “Judas”, sung by Lady Gaga, is one of products of Popular Culture which now becomes controversy. The controversy, then, becomes wider because Gaga brings forward to show to the public Judas who in the Bible both Protestant and Catholic was the traitor and symbol of sins. The video clip of this song is also regarded as a harassment of Jesus in which full of expression of sex, violence, hedonism, and even vulgar. Now, the question is that is it true that the meaning of Judas shown by the lyrics is to blaspheme Christianity and to mislead people by using Judas as a shield? Then, what is truly the conception of sins in this song so that it becomes controversy? To find out the answer, in this paper, I will use semiotic analysis method. The method is to analyze to read the text from social perspective by using code or message (containing symbols and meaning) as the starting point, without ignoring the context and reader. Afterwards, the text of this song will be dialogued in Christi an theology, so it can be found like what the theological response to this song is. I also hope the result can show us that popular culture shown by popular music is not always shallow and vicious. However, there is ethical message and moral value which should be consideration or reflection of how the people undergo either their private live or their religion.
AbstrakKemunculan dan perkembangan budaya populer di dunia cenderung disalahpahami, diabaikan bahkan dicemooh sebagai budaya yang dangkal dan murahan. Produk hiburan budaya populer sering kali disertai dengan penampilan yang sensasional dan eksentrik sehingga dianggap melenceng dari norma-norma atau moralitas hidup yang selama ini dijunjung tinggi nilainya. Lagu “Judas” yang dibawakan oleh Lady Gaga menjadi salah satu contoh produk budaya populer yang dianggap sensasional, eksentrik dan akhirnya menimbulkan kontroversi. Kontroversi tersebut semakin merebak karena Gaga menampilkan seorang tokoh Judas yang dalam Alkitab dan dalam ajaran agama baik Protestan maupun Katolik merupakan tokoh pengkhianat dan simbol dosa. Video klip dalam lagu Judas juga dinilai telah melecehkan Yesus bahkan saratdengan ungkapan seks, kekerasan dan hedonisme yang juga bebas dan vulgar. Pertanyaan yang kemudian muncul adalah apakah benar makna yang terkandung dalam lirik lagu Judas bertujuan untuk menghina agama Kristen dan bertujuan untuk menyesatkan manusia dengan menggunakan Judas sebagai tamengnya? Lalu apa sesungguhnya konsep dosa dalam lagu Judas yang sampai menimbul kontroversi di mata dunia? Untuk menemukan jawaban atas hal tersebut maka dalam tulisan ini penulis akan menggunakan metode analisis semiotika, yakni analisis yang berperan untuk membaca teks dari perspektif sosial dengan menggunakan kode dan pesan (yang mengadung simbol dan makna) sebagai titik berangkatnya, tanpa mengabaikan pengaruh konteks dan pembaca. Kemudian teks lagu Judas akan didialogkan dalam teologi Kristen sehingga dapat ditemukan seperti apa respon etis teologis atas kehadiran lagu Judas. Penulis berharap hasil yang ditemukan dapat menunjukkan bahwa budaya populer melalui musik pop ini tidak selalu menunjukkan kesesatan dan kedangkalan seperti yang dipahami kebanyakan orang, melainkan juga memuat pesan dan nilai-nilai moral etis yang seharusnya menjadi bahan perti mbangan atau refleksi manusia atas kehidupan pribadi dan agamanya.
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Sintauli, Susanna Erika. „Mendidik Generasi Z Gereja: Peran Media Sosial di Tengah Bahaya Always-On Attention Deficit Disorder“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 107. http://dx.doi.org/10.21460/aradha.2021.12.701.
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AbstractGeneration Z, presumbably has a very big influence in the world, and also lives in the use of internet. Churches are facing opposite and side by side with this generation need to do shifting-ups with the use of the internet in Christian education, one of which is through social media. However, it cannot be denied that social media also has an impact that needs to be examined, one of which is the danger of Always-On Attenton Deficit Disorder. Information and relations can instantly be transformed into distractions. Therefore, incarnational Christian education can be an important thing to pay attenton to. The incarnational educator will not refuse to enter into the world that Generation Z lives in, but rather create and seek opportunities for face-toface connections but also pay attenton to virtual meeting. Incarnational educators will entersocial media, but do not fall into the dangers of distraction, but rather influence the exemplary life of Jesus who embraces those who are forgo en. This is done by presenting relevant faith formation to generation Z. Some important things become guide for educators summarized in several terms, namely Double Content, Share and Comment and Log in-Log out.
AbstrakGenerasi Z yang terbilang memiliki pengaruh sangat besar di dunia, dan juga hidup dalam penggunaan internet. Gereja yang hadir berhadapan dan berdampingan dengan generasi ini perlu melakukan shift ing-up dalam hal penggunaan internet khususnya di bidang pendidikan Kristen, salah satunya adalah melalui media sosial. Namun demikian, tidak dapat dipungkiri bahwa media sosial pun memberi dampak yang perlu diwaspadai, salah satunya adalah bahaya Always-On Attention Deficit Disorder. Informasi dan relasi dapat sekejap bertransformasi menjadi distraksi. Maka dari itu, pendidikan Kristen yang inkarnasional dapat menjadi hal yang penting untuk diperhatikan. Pendidik yang inkarnasional tidak akan menolak masuk ke dalam dunia yang generasi Z hidupi, melainkan mencipta dan mencari kesempatan untuk koneksi tatap muka namun juga memperhatikan perjumpaan virtual. Pendidik yang inkarnasional akan masuk ke media sosial, namun tidak terjerembab ke dalam bahaya distraksi, melainkan memberikan pengaruh teladan hidup Yesus yang merangkul mereka yang terlupakan. Hal ini dilakukan salah satunya dengan menghadirkan pembentukan iman yang relevan kepada generasi Z. Beberapa hal penting yang dapat menjadi pegangan pendidik terangkum dalam beberapa istilah, yakni Double Content, Share and Comment, dan Log in-Log out.
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Sendjaja, Hendri Mulyana. „Tinjauan Buku: Adam Neder, Theology as A Way of Life: On Teaching and Learning The Christian Faith, Grand Rapids-MI, 2019“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 217. http://dx.doi.org/10.21460/aradha.2021.12.771.
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Dalihade, Ryan Danny. „Eko-Spiritualitas Trinitaris: Sebuah Upaya Membangun Spiritualitas Lingkungan terhadap Krisis Lingkungan (Reklamasi Pantai) di Manado“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 199. http://dx.doi.org/10.21460/aradha.2021.12.625.
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AbstractThe environmental crisis has always been an endless issue to discuss. Especially in reality, the ecological crisis is already on an alarming level. One of the ecological crises is the beach reclamation that occurred in Manado. Beach reclamation causes damage to marine ecosystems, for example, the destruction of coral reefs on the coastal area. In addition, it also caused flash floods in Manado. The society in Manado then begins to blame nature without wanting to examine it first. The question that arises is why does exploitation of nature, such as beach reclamation, continue to occur? My guess is that there was a theological crisis which later led to an ecological crisis. The theological crisis is related to the concept that God is understood to be distanced from creation. This is exactly what William Johnston and Leonardo Boff, a philosopher and liberation theologian, conducted through the theory of the Communion of God. This concerns the wrong understanding of the trinity of God and assumes that there is power over the others, so what occurs is oppression, deprivation of rights, and exclusion. For this reason, using the theories of Boff and Johnston, we will both see in this paper how the Minahasa trinitarian faith is connected with the concept of the Minahasan God of the ecological crisis, in this case coastal reclamation. However, if we trace back, the relationship between Minahasan and the nature was relatively close. This is based on the concept of a Trinitarian of God whose duty is to protect humans and nature. For this reason, I hope that the results of this paper will be able to build a trinitarian eco-spirituality in the lives of people in Manado to continue to strive to preserve nature, not to damage it.
AbstrakKrisis lingkungan (ekologi) selalu menjadi isu yang tidak pernah habis untuk didiskusikan karena krisis ekologi sudah dalam taraf yang memprihatinkan. Salah satu krisis ekologi yaitu reklamasi pantai yang terjadi di Manado. Reklamasi pantai menyebabkan rusaknya ekosistem laut, misalnya, hancurnya terumbu karang yang ada di pesisir pantai. Selain itu, reklamasi pantai menyebabkan terjadinya banjir bandang di Manado. Masyarakat mulai menyalahkan alam tanpa mau mengkajinya terlebih dahulu. Pertanyaan yang kemudian muncul adalah mengapa exploitasi terhadap alam, misalnya reklamasi pantai, masih terus terjadi? Dugaan penulis bahwa terdapat krisis teologi yang kemudian menyebabkan krisis ekologi. Krisis teologi yang dimaksudkan yaitu konsep bahwa Allah yang dipahami berjarak dari ciptaan. Krisis teologi tersebut senada dengan apa yang dikeluhkan oleh William Johnston dan Leonardo Boff, seorang filsuf dan teolog pembebasan melalui teorinya communion of God. Hal tersebut terkait dengan paham yang keliru tentang ketritunggalan Allah dan menganggap bahwa ada yang berkuasa terhadap yang lain, sehingga yang terjadi adalah penindasan, perampasan hak, penyingkiran, dan lain-lain. Untuk itu, dengan menggunakan teori Boff dan Johnston, penulis akan melihat bagaimana penghayatan iman trinitaris orang Minahasa yang dihubungkan dengan konsep Allah orang Minahasa terhadap krisis ekologi dalam hal ini reklamasi pantai. Karena jika merunut ke belakang, hubungan orang Minahasa dulu dengan alam tergolong akrab. Hal ini didasari pada konsep tentang Allah trinitaris yang bertugas untuk menjaga manusia dan alam. Untuk itu penulis berharap hasil yang ditemukan dapat membangun eko-spiritualitas trinitaris di dalam kehidupan masyarakat di Manado untuk terus berupaya menjaga dan memelihara alam, bukan merusak.
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Purwanto, Heri. „Misi Ekologis: Memaknai Ulang Misi Gereja Kristen Muria Indonesia di Tengah Bencana Alam dan Krisis Ekologi“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 181. http://dx.doi.org/10.21460/aradha.2021.12.705.
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AbstractThe mission will always change. This change occurs because of a shift in the mission paradigm in line with the context. The mission is not anymore understood and defined in a traditional, exclusive, and singular way, otherwise the mission needs to be modified to be more open, inclusive, and have multiple meanings. In fact, the mission will always follow its context and locality. The mission of the ecological vocation of the church is needed by the world amid the global ecological crisis and various natural disasters that occured at this time. One of factors that causes ecology crises and natural disasters is natural damaged. It is caused by human who does exploitation to the nature massively. Theologically, the church is called to work on God’s kingdom mission as a work of salvation for the world. The mission of salvation is not only for humans but also for whole of creation as a universal union with God. In implementing this ecological mission, Gereja Kristen Muria Indonesia through the Mennonite Diakonia Service (MDS) have participated in carrying out various forms of the church’s mission, including ecological, as a church integral mission to overcome crisis and natural disasters in Indonesia.
AbstrakMisi akan selalu mengalami perubahan. Perubahan ini terjadi karena adanya pergeseran paradigma misi seiring dengan konteksnya. Misi tidak lagi dipahami dan didefinisikan secara tradisional, eksklusif, dan tunggal. Sebaliknya, misi perlu dimodifikasi agar lebih terbuka, inklusif, dan memiliki banyak arti. Faktanya, misi itu akan selalu mengikuti konteks dan lokalitasnya. Misi panggilan ekologi gereja sangat dibutuhkan oleh dunia di tengah krisis ekologi global dan beragam bencana alam yang terjadi saat ini. Salah satu faktor yang menyebabkan krisis ekologi dan bencana alam adalah kerusakan alam yang terjadi berbagai tempat. Ini disebabkan oleh manusia yang melakukan eksploitasi terhadap alam secara besar-besaran. Secara teologis, gereja dipanggil untuk mengerjakan misi kerajaan Allah sebagai karya keselamatan bagi dunia. Maka, misi keselamatan itu bukan hanya bagi manusia tetapi juga bagi seluruh ciptaan sebagai kesatuan universal dengan Tuhan. Dalam menjalankan misi ekologis, Gereja Kristen Muria Indonesia melalui Mennonite Diakonia Service (MDS) turut serta menjalankan berbagai bentuk misi gereja, termasuk ekologis, sebagai misi integral gereja untuk mengatasi krisis ekologi dan bencana alam di Indonesia.
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Subowo, Adhika Tri. „Gembala bagi Semua Domba: Memaknai Domba dari Kandang yang Lain dalam Yohanes 10:16 dalam Upaya Merangkul “Sang Liyan”“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 165. http://dx.doi.org/10.21460/aradha.2021.12.651.
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AbstractLiving a amid of diversity is not always easy. Sometimes the temptation to be exclusive occurs, to think of ourselves as better and right while others are wrong. As a result the other groups were excluded. Through the effort to interpret the sheep from another cage as contained in John 10:16 we will see that it turns out the Shepherd takes care of all the sheep, including sheep from another cage. To elaborate on this theme, the author will begin by describing the meaning of the shepherd’s metaphor and then raising the reinterpretation of John 10:16 so that the text can be used as a basis to embrace ‘the other’.
AbstrakMenjalani kehidupan ditengah keberagaman tidak selalu mudah. Terkadang godaan untuk menjadi ekslusif terjadi, mengganggap diri kita lebih baik dan benar sedangkan yang lain salah. Alhasil kelompok yang lain tersisih dan bahkan disisihkan. Melalui upaya memaknai domba dari kandang yang lain sebagaimana terdapat dalam Yohanes 10:16 kita akan melihat bahwa ternyata Sang Gembala memelihara semua domba, termasuk domba dari kandang yang lain. Untuk mengelaborasi tema ini, penulis akan memulai dengan menjabarkan makna dari metafor gembala dan kemudian mengangkat reinterpretasi terhadap Yohanes 10:16 sehinggateks dapat dijadikan dasar dalam upaya merangkul ‘sang liyan’.
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Lumban Gaol, Rumondang. „Kebebasan yang Memerdekakan: Sumbangsih Pemikiran Filsafat Anarkisme Epistemologis Paul K. Feyerabend Terhadap Pemahaman Radikalisme Agama“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 2 (31.08.2021): 145. http://dx.doi.org/10.21460/aradha.2021.12.703.
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AbstractThis article discusses whether it is true that the biblical texts legitimize religious radicalism. Religious radical movements are present and carry out very violent actions, this is due to religious beliefs that are held as absolute, imposing their beliefs without seeing the beliefs of other parties so as to deny the freedom of others. The purpose of this study is to explore the philosophical thought of Paul Feyerabend’s epistemological anarchism and then see its relevance to the understanding of religious radicalism. The research method used in this paper is a literature study (library). Through this research study, it can be concluded that there is no single truth that can control and regulate human knowledge (Against Method); man must Anything Goes; knowledge cannot be measured by the same standard; and lastly is the concept of individual freedom, individual human beings must be free.
AbstrakArtikel ini membahas tentang benarkah teks-teks Kitab Suci melegitimasi radikalisme agama. Munculnya berbagai gerakan-gerakan radikal agama dan melakukan aksi-aksi yang tergolong sangat kasar disebabkan pemahaman kebenaran yang dianut sebagai kebenaran mutlak, memaksakan kebenarannya tanpa melihat kebenaran pihak lain sehingga mengkungkung kebebasan orang lain. Tujuan penelitian ini adalah mengeksplorasi pemikiran filsafat anarkisme epistimologis Paul Feyerabend kemudian melihat titik relevansinya terhadap pemahaman radikalisme agama. Metode penelitian yang digunakan dalam tulisan ini adalah studi literatur (kepustakaan). Melalui kajian penelitian ini dapat disimpulkan bahwa tidak ada kebenaran yang tunggal yang dapat menguasai dan mengatur pengetahuan manusia (Against Method); manusia harus Anything Goes; pengetahuan tidak bisa diukur dengan standar yang sama; dan terakhir adalah konsep kebebasan individu, manusia individual harus bebas.
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Subowo, Adhika Tri. „Rumah-Ku, Rumah Doa Segala Bangsa: Telaah terhadap Yesaya 56:1-8 sebagai Hasil Interkultural Israel Paska Pembuangan“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 3 (31.12.2021): 275. http://dx.doi.org/10.21460/aradha.2021.13.639.
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AbstractIntercultural is a necessity when we meet other people or other communities. Awareness of building relationships in a spirit of equality. In intercultural encounters, the horizon for culture will experience renewal. Text is also a product of culture, which can also experience intercultural encounters. One of the intercultural texts is Isaiah 56: 1-8. This text is important in intercultural theology because it’s contains a theology that is different from ancient Israel. This research was conducted in order to investigate the intercultural processes that occur in the text of Isaiah 56: 1-8. In order to elaborate on the theme, i will present of the pre-exilic community, the exile community and the post-exil community. The description of the three communities is important in the context of detecting intercultural texts. After becoming clear the intercultural process of the text, the text will be used as a foothold in formulating intercultural missions that are relevant to the church in Indonesia.
AbstrakDalam sebuah perjumpaan dengan individu atau komunitas lain, interkultural adalah sebuah keniscayaan. Kesadaran akan teologi interkultural menjadi penting, dalam rangka membangun kesadaran membangun relasi dalam semangat kesetaraan. Dalam perjumpaan interkultural, horizon terhadap budaya akan mengalami kebaharuan. Teks sesungguhnya juga adalah produk budaya, yang juga bisa mengalami perjumpaan interkultural. Salah satu teks yang mengalami interkultural adalah Yesaya 56:1-8. Teks ini amat menarik karena mengandung teologi yang berbeda dengan Israel kuno. Penelitian ini dilakukan dalam rangka menelisikproses interkultural yang terjadi pada teks Yesaya 56:1-8. Dalam rangka mengelaborasi tema tersebut, maka penulis akan menyajikan gambaran komunitas pra-pembuangan, komunitas pada masa pembuangan dan komunitas paska pembuangan. Gambaran ketiga komunitas tersebut menjadi penting dalam rangka mendeteksi interkultural pada teks. Setelah menjadi terang proses interkultural pada teks, teks tersebut akan dijadikan pijakan dalam merumuskan misi interkultural yang relevan bagi gereja di Indonesia.
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Nainggolan, Dina Maria. „Larangan Intermarriage dalam Nehemia 13: 23-27: Suatu Upaya Hermeneutis Post-Modern melalui Pendekatan Sosial-Antropologis“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 3 (31.12.2021): 223. http://dx.doi.org/10.21460/aradha.2021.13.704.
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AbstractThis article is a post-modern hermeneutic study of Nehemiah 13: 23-27 with a socio anthropologicalapproach. This text talks about the prohibition of intermarriage between the Jewish community and foreign nations in the post-exilic era. This prohibition still alive now, not only in the Jewish community but also in other Abrahamic religions. Liquidity of cultural and religious identities today does not mean denying those people who still keep their tradition, culture, and group identities. The latest socio-anthropological and archeologicalstudies of the Bible show the text as Nehemiah and text editor effort to bequeath cultural memories to build the purity of Jewish identity. With intertextual studies, I will show that Old Testament Books is not ‘one voice’ about intermarriages. This ambiguity challenges us to rethink the prohibition on intermarriage without discrimination and segregation to the Other.
Abstrak Artikel ini adalah upaya hermeneu s post-modern terhadap teks Nehemia 13:23-27 dengan pendekatan sosio-antropologis. Teks ini berbicara tentang larangan kawin campur (intermarriage) antara komunitas Yahudi pasca-pembuangan dengan bangsa-bangsa asing. Larangan ini nyatanya masih terjadi hingga saat ini, bukan hanya di tengah-tengah komunitas Yahudi masa kini, namun juga agama-agama Abrahamik lainnya. Cairnyaidentitas budaya dan agama saat ini tidak berarti menafikan mereka yang masih memegang teguh tradisi, budaya dan pelestarian identitas kelompoknya. Studi sosio-antropologis dan arkeologi Alkitab terbaru memperlihatkan teks sebagai upaya Nehemia maupun redaktur teks mewariskan ingatan budaya dalam rangka membangun kemurnian identitas bangsa Yahudi pasca-pembuangan. Penulis juga memanfaatkan studi intertekstual dalam rangka memperlihatkan bahwa kitab Perjanjian Pertama (PP) tidak unisono dalam memperlihatkan larangan intermarriage. Ambiguitas ini menjadi tantangan bagi kita untuk memikirkan ulanglarangan intermarriage tanpa diskriminasi dan segregasi terhadap mereka yang berbeda.
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Hasiholan, Sonny Samuel. „Dekolonisasi di Asia dan Pembacaan Alkitab yang Membebaskan dalam Pandangan Kwok Pui-Lan“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 3 (31.12.2021): 241. http://dx.doi.org/10.21460/aradha.2021.13.666.
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AbstractThe history of colonialization in Asia left traditions and perspectives that were often oppressive. Minority or weak groups, often become victims. When this oppression and injustice occurs, and the oppressed group feels it is normal, it will be passed on to the next generation. Oppressive traditions and worldviews also occur in Christianity and in Bible reading. This article explores how Feminist Theologian Kwok Pui Lan tries to decolonialize Bible reading through dialogue and imagination. Kwok Pui Lan, in particular, pays attention tothe injustice that is caused by problems of race and gender. With dialogue and imagination between Bible readers and listeners in their specific contexts the gospel message will reach everyone in their existence, and make them free human beings. In the end, the Bible and the good news it carries are not only read according to strong and powerful interests, but have a variety of voices that can greet anyone.
AbstrakSejarah kolonialisasi di Asia meninggalkan tradisi dan cara pandang yang tidak jarang menindas. Kelompok minoritas atau yang lemah, seringkali menjadi korbannya. Ketika penindasan dan ketidakadilan ini terjadi, dan kelompok yang tertindas merasa hal itu sebagai sebuah kewajaran maka akan bertahan dan diwariskan kepada generasi berikutnya. Tradisi dan cara pandang yang menindas juga terjadi dalam kekristenan dan pembacaan Alkitab. Artikel ini menelusuri bagaimana Kwok Pui Lan, seorang Teolog Feminis, mencoba melakukan dekolonialisasi terhadap pembacaan Alkitab diantaranya melalui dialog dan imajinasi. KwokPui Lan secara khusus memberikan perhatiannya kepada ketidakadilan yang dilatarbelakangi oleh persoalan ras dan gender. Dengan dialog dan imajinasi antara pembaca Alkitab dan pendengar dengan konteks mereka yang khas maka kabar baik dalam Alkitab akan sampai kepada setiap orang dalam keberadaan mereka, dan menjadikan mereka manusia yang merdeka. Pada akhirnya Alkitab dan kabar baik yang dibawanya tidak saja dibaca menurut kepentingan yang kuat dan berkuasa, melainkan memiliki keragaman suara yang dapatmenyapa siapa saja.
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Nelwan, Gerry. „Tinjauan Buku: Ronald S. Kraybill, Alice Frazer Evans dan Robert A. Evans, Peace Skills, Panduan Mediator: Terampil Membangun Perdamaian, Kanisius, 2002“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 3 (31.12.2021): 311. http://dx.doi.org/10.21460/aradha.2021.13.776.
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Sari, Winda Patrika Embun. „Sulitnya Orang Indonesia Menerima Kaum LGBT“. Aradha: Journal of Divinity, Peace and Conflict Studies 1, Nr. 3 (31.12.2021): 259. http://dx.doi.org/10.21460/aradha.2021.13.725.
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AbstractLGBT (Lesbian, Gay, Bisexual, Transgender) is no stranger to today’s society. Even so, it is known that LGBT people in Indonesia are actually considered as “untruthful” people from various perspectives, both from the point of view of society, religion and law. This article will look at how difficult it is for Indonesians to accept LGBT people. This paper will also look at the theological point of view on LGBT from theories about sexuality and spirituality.
AbstrakLGBT (Lesbian, Gay, Biseksual, Transgender) sudah tidak asing di telinga masyarakat dewasa ini. Meski demikian dikenal, LGBT di Indonesia sebenarnya dianggap sebagai orang “tidak benar” dari berbagai sudut pandang, baik dari sudut pandang masyarakat, agama dan hukum. Tulisan ini akan melihat mengenai masih sulitnya orang Indonesia menerima kaum LGBT. Tulisan ini juga akan melihat sudut pandang secara teologis mengenai LGBT dari teori-teori mengenai seksualitas dan spiritualitas.