Zeitschriftenartikel zum Thema „Nari pragati“

Temuan penelitian ini adalah pola peralihan atau ʻudūl dalam hadis adalah salah satu karakteristik sastrawi dari hadis. Peralihan kata kerja, baik dalam jenis kata kerja yang satu wazan maupun antar kata kerja yang berbeda, bukanlah suatu penyimpangan kebahasaan. Pendekatan pragmatik menemukan alasan-alasan yang tepat dalam pola peralihan tersebut. Tulisan ini akan menguatkan seri penelitian Sahrawi dalam “Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab” (2005) dan Abdul-Raof melalui tulisannya dalam jurnal Language berjudul “Arabic Rhetoric: A Pragmatic Analysis” (2009) yang menegaskan bahwa pola perubahan kata dalam teks keagamaan Alquran dan hadis merupakan keistimewaan keduanya, bukan titik kelemahan. Hal ini didasari pada kerangka teori ilmu simantik dan pragmatik yang melingkarinya. Penelitian ini bersifat kualitatif yang bersifat penelitian pustaka (library research) menggunakan pendekatan ilmu dilālah yang diterapkan Ghayyats Baboo melalui tulisannya dalam jurnal Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā berjudul Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). This article strengthens Sahrawi's research series in "Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab" (2005) and Abdul-Raof in his article in Language Journal entitled "Arabic Rhetoric: Pragmatic Analysis" (2009) which determines the pattern of changes in the words in the religious texts of the Qur'an and hadith is an advantage, not a weakness. This is based on the semantic theory of evolution and the pragmatics surrounding it. It is qualitative research with library research methdo that uses scientific research applied by Ghayyats Baboo through his writings in the Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā Journal entitled Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). The finding of this study is the pattern of transition or ʻudūl in the hadith is one of the literary characteristics of the hadith. The transition of verbs, both in the type of verb that is one wazan or between different verbs, not a language deviation. The pragmatics theory is finding the right reasons in the transition pattern.

Tidak semua gerakan nonverbal dapat disebut bahasa nonverbal. Gerakan yang disebut bahasa nonverbal adalah gerakan yang digunakan untuk mengungkapkan makna pragmatik penutur. Bahasa nonverbal dibedakan menjadi dua, yaitu bahasa nonverbal dinamis dan bahasa nonverbal statis. Bahasa nonverbal dinamis adalah gerakan tubuh beserta bagian-bagiannya atau anggota tubuh lain yang digunakan untuk mengungkapkan makna pragmatik penutur. Bahasa nonverbal statis adalah bahasa nonverbal yang tidak digerakkan untuk mengungkapkan makna pragmatik penutur tetapi dapat dipersepsi oleh mitra tutur sebagai bagian dari bahasa nonverbal. Artikel ini mengkaji wujud dan makna pragmatik bahasa nonverbal menggunakan pendekatan etnopragmatik. Data dikumpulkan melalui wawancara dengan nara sumber, dan observasi pengalaman hidup sehari-hari sebagai bagian dari warga masyarakat Indonesia. Data yang ditemukan kemudian dideskripsikan berdasarkan wujud dan makna pragmatik pemakaian bahasa nonverbal dalam komunikasi. Kata kunci: bahasa nonverbal, etnopragmatik, wujud, dan makna pragmatik. AbstractNot all nonverbal movements can be called nonverbal languages. Movement called nonverbal language is a movement that is used to express the meaning of pragmatic speakers. Nonverbal languages are divided into two, namely dynamic nonverbal language and static nonverbal language. Dynamic nonverbal language is the movement of the body along with its parts or other members of the body that are used to express the meaning of the speaker's pragmatics. Static nonverbal language is a nonverbal language that is not moved to express the meaning of the pragmatic speaker but can be perceived by the speech partner as part of nonverbal language. This article examines the form and meaning of nonverbal pragmatics using the ethnopragmatic approach. Data is collected through observation of daily life experiences as part of Indonesian citizens. The data found is then described based on the form and meaning of the pragmatic use of nonverbal language in communication.

The Japanese sore-yori ‘lit. than it’ and nani-yori ‘lit. than what’ have a pragmatic use (in addition to semantic use), and their pragmatic functions are highly discourse-sensitive. In terms of scalarity, the pragmatic sore-yori is non-endpoint-oriented in that it conventionally implicates that U in sore-yori(U) is preferable to the previous utterance. In contrast, the pragmatic nani-yori is endpoint-oriented in that it conventionally implicates that U in nani-yori(U) is preferable to any alternative utterance. In this paper I argue (i) that these two types of scalar meanings at the level of conventional implicaure (CI) are derived compositionally by the single yori ‘than’, and (ii) that various kinds of discourse-pragmatic functions of sore-yori and nani-yori―such as “topic shifting” in sore-yori, and “priority listing” and “additive reinforcing” in nani-yori―automatically arise from the interaction between the expression’s scale structures (endpoint vs. non-endpoint scales) and Grice’s conversational maxims (relevance, manner). This paper shows that scale structures play a crucial role in managing the direction of discourse and that there is a rich interaction between CIs and general conversational maxims in pragmatic comparative expressions.

Abstract This study investigates the meaning and use of the Japanese utterance comparative expressions sore-yori-(mo) ‘than that’ and nani-yori-(mo) ‘than anything’ and considers the role of comparison in discourse. I argue that sore-yori and nani-yori can compare individuals at the semantic (at-issue) level, but they can also compare utterances (speech acts) at the non-at-issue level (= conventional implicature (CI)) (e.g., Grice 1975; Potts 2005; McCready 2010; Sawada 2010; Gutzmann 2011). The utterance comparative sore-yori conventionally implicates that U in sore-yori(U) is more important than the previous utterance, and the utterance comparative nani-yori conventionally implicates that U in nani-yori(U) is more important than any alternative utterance. An interesting feature of the utterance comparatives sore-yori-(mo) and nani-yori-(mo) is that their pragmatic functions are quite flexible. As for sore-yori, in some contexts, it can function as a topic-changing expression, but in other contexts it does not. As for nani-yori, when it occurs discourse-initially, it functions like the expression first of all, but when it occurs discourse-finally, it functions as an additive reinforcing expression. I argue that the pragmatic effects of utterance comparative expressions arise based on the interaction between their scalar meanings and the general pragmatic principles of relevance/Question Under Discussion and manner (e.g., Grice 1975; Roberts 1996). This study demonstrates that in addition to regular comparison and metalinguistic comparison, there is a third type of comparison: utterance comparison, and that the notion of comparison plays an important role in advancing the conversation economically/effectively. Finally, cross-linguistic variations in utterance comparison will also be discussed using English and Korean data.

Dusta adalah salah satu dosa yang sering dianggap ringan dan lentur penilaiannya tergantung kondisi yang mengikuti. Nilai bersalah atau tidaknya tergantung efek pragmatis yang mengikutinya. Dusta dapat bersifat netral tanpa mengandung unsur dosa di dalamnya atau bahkan dinilai positif jika melaluinya kita mendatangkan hasil yang baik. Dalam 1 Raja-Raja 13:11-32 juga dicatat kisah dusta seorang nabi tua. Bagaimana kita menjelaskan bahwa nabi tua itu dipakai Allah dengan cara ia berdusta kepada nabi muda yang hendak dihukum Allah. Jika kita menganggap dusta nabi tua sebagai cara yang Tuhan pakai untuk memberikan penghukuman, itu akan merusak atau bertentangan dengan karakteristik Allah yang kudus. Tulisan ini berusaha memaparkan beberapa aspek yang diperlukan untuk menjawab persoalan dusta ini dari sudut pandang teologis-etis sehingga kita tetap dapat menerima firman Tuhan yang suci dengan tepat dari kisah dusta seorang nabi tua.

Penelitian ini bertujuan untuk mengkaji deiksis persona dalam Quran Surat Ibrahim. Metode penelitian yang digunakan adalah deskriptif kualitatif dengan fokus pada analisis teks Al-Quran dan tafsir Al-Furqan. Temuan penelitian mencakup penggunaan deiksis persona dalam bentuk tunggal dan jamak, baik dalam bentuk bebas maupun terikat, dengan mengacu pada objek seperti Allah SWT, Nabi Ibrahim, dan Bani Israil merupakan rujukan yang sering muncul pada persona pertama. Analisis data mengungkapkan penggunaan deiksis persona untuk menyoroti penghormatan, pengagungan, pengingkaran, dan hubungan antarobjek. Studi ini memberikan gambaran komprehensif tentang penggunaan deiksis persona dalam Surat Ibrahim, menawarkan pemahaman mendalam tentang hubungan linguistik dan pragmatik dalam teks Al-Quran. Implikasi hasil penelitian dapat memperkaya pemahaman mengenai deiksis dan memberikan kontribusi pada kajian pragmatik dan linguistik Al-Quran. This research aims to examine persona deixis in the Quranic Surah Ibrahim. The research employs a qualitative descriptive method with a focus on the analysis of the Quranic text and the Al-Furqan exegesis. The research findings encompass the usage of persona deixis in both singular and plural forms, in both free and bound forms, with reference to objects such as Allah SWT, Prophet Ibrahim, and the Children of Israel frequently serving as first-person references. Data analysis reveals the use of persona deixis to highlight aspects of respect, admiration, denial, and the relationships between objects. This study provides a comprehensive overview of the use of persona deixis in Surah Ibrahim, offering an in-depth understanding of the linguistic and pragmatic relationships within the Quranic text. The implications of the research results can enhance the understanding of deixis and contribute to the study of pragmatic and linguistic aspects of the Quran.

Studi ini bertujuan untuk mengetahui kesantunan berbahasa para nabi ketika berdakwah struktural melalui debat politik terhadap penguasa pada zamannya. Dakwah harus dilakukan dengan baik, termasuk jika menggunakan metode debat, maka harus berbantah dengan santun. Bahkan ketika debat terhadap penguasa penentang kebenaran yang berimplikasi secara politik, seperti yang dicontohkan para nabi ketika berdebat dengan penguasa pada zamannya. Studi ini berdasarkan pada teori pragmatik dan konsep kesantunan komunikasi Islam, menggunakan pendekatan kualitatif dengan menganalisis debat para nabi terhadap penguasa sebagaimana tertulis dalam Al-Qur’an. Studi ini menyimpulkan bahwa sekalipun para nabi berada pada posisi benar namun tetap menerapkan prinsip kesantunan berbahasa ketika berdebat kepada pihak pemilik kekuasaan politik yang menentang kebenaran. Prinsip kesantunan paling utama yang diterapkan adalah qawlan sadida atau be clear terhadap kebenaran. Juga terdapat penerapan prinsip qawlan ma'rūfa, qawlan tsaqīla, qawlan maysūra atau be polite berdasarkan pertimbangan cost-benefit, indirectness, optionality; sehingga menekankan pada kesadaran daripada paksaan.

This study is under the title of “The Speech Acts in Nali and Salim’s Two Poems”. It is an attempt to analyze these two poems in a pragmatic point of view, particularly in terms of speech acts. The significance of speech acts is not to recognize linguistic meaning of words in sentences and utterances, but it is according to the sender’s purpose in the context that they occur. Thus, the language of poetry as a way of using language, especially classical poetry, is not an ordinary language. Consequently, the paper hypothesizes that the speech acts have to be embodied in the poems accurately because there is supposed to be a hidden and invisible meaning in every verse behind its expression and form. The scope of the study is to examine the two poems, and it is benefited from their investigation that has been done in their anthology. In addition, whenever needed, the speech acts are identified in short because much has been mentioned about them in the scientific research institutions.

Tujuan dari penelitian ini adalah untuk mengetahui visi pendidikan Islam dari AL-Qur'an. Penelitian ini merupakan penelitian kualitatif. Metodologi dan pendekatan yang digunakan adalah analisis isi. Artikel ini menyimpulkan bahwa visi pendidikan Islam menurut AL-Qur'an adalah membentuk kepribadian muslim yang bertalenta, baik bakat intelektual maupun kepribadian (moral/moral). Selain itu, agar dirinyaberkompeten dalam kehidupan pendidikan Islam, ia juga harus memiliki tujuan pragmatis, yaitumembekali keterampilan yang relevan dengan tuntutan zaman. Dengan bakat tersebut seseorang akan mampu mewujudkan peradaban ('umran) dunia dan memakmurkannya. Tujuan tersebut selaras dengan fungsi penciptaan manusia sebagai khalifah di muka bumi. Ketika setiap manusia mampu menjadi khalifah dalam arti yang sebenarnya, ia akan menjadi rahmat bagi alam semesta (rahmatan lil „lamîn) sebagaimana peran Nabi Muhammad sebagai nabi bagi seluruh umat.

Orientasi politik di kalangan elit politik dalam pemilukada setidaknya dapat dilihat pada dua hal, yaitu orientasi yang bersifat pragmatis dan yang bersifat ideologis. Orientasi pragmatis adalah dimana elit-elit politik memposisikan dirinya sebagai “elit lokal” untuk berjuang memenangkan pemilihan yang dilakukan sekali dalam lima tahunan itu. Dalam konteks ini elit-elit politik akan memaksimalkan usahanya untuk memperoleh kekuasaan karena itu yang menjadi orientasi politik. Sementara orientasi ideology, elit politik yang terjun ke gelanaggang politik merupakan panggilan hati untuk mengawal proses demokratisasi agar tercipta masyarakat yang aman, tentaram, adil dan makmur. Atau dengan bahasa agama, bagian dari amar ma’ruf nahi mungkar. Jika dilihat kedua orientasi tersebut, maka orientasi yang bersifat pragmatisme ini lebih dominan dibandingkan dengan yang bersifat ideology. Kepentingan pragmatis motivasinya bisa beragam sesuai dengan keragaman kepentingan dan orientasi elit tersebut. Dan orientasi politik di kalangan elit bisa beragam motivasinya. Motivasi itu ada yang karena ingin berkuasa, ada karena ingin mencari nafkah lewat politik, ada karena ingin mengembangkan wawasan kebangsaan, dan ada pula karena ingin terkenal. Tetapi dari hasil penelitian mnunjukan bahwa motivasi kekuasaanlah yang paling dominan dari pada yang lain.

AbstractThis paper examines the performances of Taiwanese American Jack Hsu and his New Jersey-based progressive erhu-rock band The Hsu-nami, in transnational contexts fraught by ethnonationalism and race. Through an ethnographic approach, this paper highlights the band's depoliticising practice to deflect the geopolitics across the Taiwan Strait. It also discusses how Hsu adapts the musical and gender ideologies in rock music culture to diffuse racial ideologies surrounding his ethnicity and instrument. Finally, an analysis of the band's deployment of cultural diplomacy discusses pragmatic multiculturalism, a mode that reflects the tension between rock music's ostensibly counter-cultural front and its commercial foundation.

This study aimed to find the meaning or value of moral education implied in tembang ilir-ilir lyrics of Sunan Wali Sanga's (12th century) and its meaning for society. The narrative of the lyrics is expressed in Javanese. The study was carried out by using a qualitative paradigm, which was pursued by a single embedded descriptive case study. Data were collected from document / archive sources or libraries. Data validity used triangulation of data. Data were analyzed using pragmatic analysis models. The findings showed that moral education value in tembang Ilir-ilir lyrics was related to one's faith and piety to God. Faith and piety starts from the moment humans are born until they die. The manifestation of one's faith and piety in tembang Ilir-ilir lyrics expressed the need to believe in the oneness of God, doing shalat, and perform amar ma'ruf nahi mungkar (acts of virtue and stay away from God's prohibitions). The impact on readers was that they can understand the meaning and improve the belief of need to approach oneself towards God by carrying out worship according to what has been directed. The novelty of this study was namely delivering of da'wah that carried out by Islamic religious leaders by conveying the chanting of tembang which makes listeners feel entertained and happy, so that the message conveyed feels easy to accept and is motivated to be implemented.

Pembelajaran bahasa Arab berbasis Al-Qur’an tidak semata-mata dirancang untuk mendekatkan tujuan awal diformulasikan dan dikembangkannya ilmu bahasa Arab. Akan tetapi, secara fungsional dan pragmatik, orientasi utama mayoritas pemelajar bahasa Arab itu belajar dan menekuni bahasa Arab adalah untuk pemahiran keterampilan membaca teks, membaca literatur dan sumber-sumber ajaran Islam yang tidak terlepas dari ilmu nahu dan saraf. Hal ini juga sejalan dengan wahyu pertama yang turun kepada Nabi SAW, yaitu perintah membaca (iqra’) (QS al-‘Alaq/96: 1 dan 3). Perintah ini tidak hanya memberi isyarat terkait pentingnya membaca, baik tertulis (ayat-ayat Qur’aniyyah) maupun yang tidak tertulis (ayat-ayat kauniyyah), tetapi juga menunjukkan signifikansi orientasi maharah al-qira’ah (keterampilan membaca). Melalui pembelajaran bahasa Arab berbasis Al-Qur’an, selain contoh-contoh dari ayat-ayat Al-Qur’an dapat dijadikan model dalam penambahan, peningkatan, pengayaan kosakata baru, pengkaidahan nahwu dan sharaf, penghayatan keindahan balaghahnya, kontekstualisasi penerjemahannya, dan latihan-latihan kebahasa araban lainnya yang memperkuat keterampilan berbasaha Arab. Al-Qur’an sebagai basis pembelajaran bahasa Arab sejatinya membuka lahan baru berupa pengembangan korpus linguistik Al-Qur’an, sehingga penelitian dan pengembangan keilmuan bahasa Arab.

Constitution is the superior most legal document containing guiding principles for legislation and fundamental laws of the state. It is most reliable source of regulating affairs of state institutions, society and citizens. The Constitution is the most effective vigilance instrument for keeping the discretionary powers of the rulers and holding them responsible and accountable. It is the most authentic guarantee for protection of fundamental human rights. The prescriptive nature of Constitution makes it representative of democratic aspirations of the public, expressed through popular mandate. The holy Quran is the foundational basis of Constitution in a Muslim state, founded to fulfill the aspirations of adherents of Islam. The most prominent Quranic principles for Constitution making include the belief that sovereignty belongs to Allah almighty alone and obedience to the holy Prophet (PBUH) is obligatory in all affairs of the state. The raison d’être of a principled Islamic state, amr bil maroof and nahi anil munkir, is never to be ignored or disregarded. The principles of mutual consultation and coordination, entrustment of key positions to eligible individuals and protection of fundamental human rights are the hallmarks of Constitution. Treaty of Madina in the first Muslim state founded by Prophet Muhammad (PBUH) is the pragmatic manifestation of these divine principles.

Vision becomes a form or picture of what the company will be like. Vision can also be said to be the purpose of a company, so that the selection of vision can affect the form of business and the results that will be obtained from the business. "Vision" is likened to the image of a company to convey enduring values and enduring goals and in an effective manner. Vision is also a picture for a company to survive in its business competition. The purpose of this study is to critically analyze the vision and mission used by TVMu in surviving and carrying out its business activities using the perspective of Al-Maun theology. This research uses a qualitative approach. Data collection was conducted using documentation studies and in-depth interviews. Interviews were conducted with 4 informants on TVMu. Data analysis using the perspective of Miles and Huberman using the perspective of Al-Maun theology. The results showed that in maintaining the vision as a da'wah TV based on amar maruf nahi munkar, the foremost, intelligent, enlightening and part of AUM does not mean that it never makes mistakes as a result of pragmatic orientation towards sponsors. The pressure of operating costs and profits is one of the reasons TVMu receives advertisements and programs that override the vision and mission of TVMu's initial establishment.

Suatu kali seorang rekan hamba Tuhan yang sedang bertamu bercerita kepada saya. Ia mengatakan bahwa di sebuah sekolah tinggi teologi yang berlatar belakang ekumenikal (ia menyebutkan nama STT yang dimaksud) beberapa waktu yang lalu tiba-tiba seorang mahasiswa teologi di sana mengalami “lawatan ilahi” berupa kemampuan berbahasa roh atau glosolalia secara mendadak. Bagi saya, ini adalah fenomena yang tentunya menarik untuk dikaji, sebab hal itu terjadi di kalangan yang lebih sering membicarakan teologi 3B (Bultmann, Barth, Brunner), atau teolog-teolog 3A (Asia, Afrika, Amerika Latin), dan jarang membahas (apalagi mempraktikkan) karunia berbahasa roh. Jikalau tiba-tiba mahasiswa teologi dari STT yang berlatar belakang karismatik ber-glosolalia, itu sih bukan headline news karena hal itu adalah sebuah “aktivitas” yang umum di kalangan mereka, bahkan mungkin saja sudah menjadi “makanan” sehari-hari. ... Apakah betul bahwa bila kita menemukan suatu hasil atau result atau akibat yang baik, atau sesuatu yang supranatural, dapat secara langsung kita kaitan bahwa itu adalah lawatan yang ilahi? Apakah jikalau seseorang disembuhkan pasti selalu disembuhkan oleh Allah di dalam Kristus? Apakah kalau seorang Kristen menjadi sukses, kaya, makmur atau sejahtera, itu pasti selalu dapat dikaitkan sebagai pekerjaan Tuhan? Apakah kelancaran, pengalaman selalu terhindar dari bahaya dan mengalami mujizat adalah selalu merupakan tanda seorang yang rohani yang selalu dituntun atau diberkati oleh Tuhan? Apakah kalau ada orang yang memiliki kasih yang luar biasa, seperti misalnya agama Buddha Tzu Chi dari Taiwan (yang juga giat melakukan banyak aktivitas di Jakarta, Bandung, Surabaya, dan banyak tempat di Indonesia delapan tahun belakangan ini), yang melakukan perbuatan karitatif (membangun sekolah, memberikan pengobatan medis gratis, menolong orang-orang yang cacat atau kanker, memberikan bantuan gratis pada korban bencana, dan menyembuhkan penyakit-penyakit tertentu di dalam masyarakat) adalah tanda bahwa itu adalah sesuatu yang rohani dan merupakan sesuatu yang berasal dari Tuhan? ... Singkatnya, jikalau hasil atau akibat dari suatu hal itu positif, maka kesimpulannya adalah itu dari Tuhan; jikalau hasil atau akibat yang dialami seseorang adalah negatif, maka itu tanda bahwa orang itu tidak disertai oleh Tuhan. Jalan pemikiran tersebut perlu dikaji ulang, khususnya di dalam artikel ini saya mengajak kita memikirkannya dari sudut atau terang firman Tuhan, khususnya 1 Yohanes 4:1-6, di mana khususnya pada ayat 1 dikatakan demikian: “Saudara-saudaraku yang kekasih, janganlah percaya akan setiap roh, tetapi ujilah roh-roh itu apakah mereka berasal dari Allah; sebab banyak nabi-nabi palsu yang telah muncul dan pergi ke seluruh dunia.” Melalui perikop ini saya mengajak kita melihat beberapa kriteria berdasarkan firman Tuhan tersebut, yaitu kriteria untuk membedakan roh. Kita akan melihat apakah fenomena lawatan ilahi itu selalu bisa kita asosiasikan dengan jalan pemikiran pragmatis seperti di atas tadi.

<p><strong>Bahasa Indonesia:</strong></p><p>Artikel ini bertujuan untuk menjelaskan pandangan Al-Ghazali mengenai pendidikan akliah dalam Islam. Dalam pandangannya, Islam memberikan penghargaan yang tinggi terhadap akal. Banyak dari ayat Al-Qur’an dan Hadits Nabi yang menganjurkan dan mendorong manusia untuk mempergunakan akalnya dan banyak berpikir guna mengembangkan intelektualnya. Merujuk kepada ayat-ayat Al-Qur’an yang di dalamnya terdapat berbagai kata seperti <em>dabbara, naz{ara, faqiha, tafakkara, ‘aqala</em>, Al-Ghazali mengkaitkan kegunaan akal dengan kekuatan daya pikirnya. Pendekatan yang digunakan berbasis teoritis dan filosofis<em>, </em>dengan merujuk kepada ayat Qur’an yang berkaitan dengan keunggulan akal dalam skala makro berpikir manusia, serta pendapat para tokoh. Hasil dari pembahasan didapatkan, bahwa akallah yang menemukan isyarat-isyarat ilmu pengetahuan yang dalam tahap selanjutnya dapat memperkokoh keimanan, keyakinan dan ketakwaan kepada Allah SWT. Akal adalah sumber ilmu pengetahuan, teknologi dan kebudayaan yang dipergunakan untuk menciptakan alat-alat yang berguna dan menghadapi problem-problem manusia. Al-Ghazali menghendaki perkembangan akal, disamping ingin menjauhkan manusia dari manusia yang individualis, materialis dan pragmatis. Beliau menghendaki adanya keseimbangan antara kemajuan akal dan penghayatan spiritual, keseimbangan antara kegunaan dan kebenaran, sehingga pendidikan yang dicapai tidak hanya memiliki, tetapi juga memuat azas tanggung jawab kepada Tuhan, pencipta akal.</p><p><strong><br /></strong></p><p><strong>English:<em><br /></em></strong></p><p>This article aims to describe the view of Al-Ghazali on the nonsensical education in Islam. Al-Ghazali argues that Islam gives high appreciation of reason. Many of the verse of the Qur'an and the Hadith of the Prophet who was advocate and encourage people to use their minds and a lot of thinking to develop intellectually. Referring to the verses of the Qur'an in which there are various words such as <em>dabbara, naz{ara, faqiha, tafakkara, ‘aqala</em>, Al-Ghazali linking usability sense with the power of thought. The approach based on the theoretical and philosophic, with reference to the Qur'anic verses related to the sense of excellence in the macro-scale human thought, and scholars opinion. The conclution of this article, intellect which find cues science in the later stage can strengthen faith, belief and devotion to God Almighty. Intellect is the source of science, technology and culture which are used to create tools that are useful and faced with the problems of man. Al-Ghazali requires the development of reason, in addition to want to keep people from the man individualist, materialist and pragmatic. He calls for a balance between progress and appreciation of spiritual sense, a balance between usability and truth, then education is achieved not only have, but also includes the principle of responsibility to God, the creator of sense.</p><p><strong> </strong></p>

<p><strong>Bahasa Indonesia:</strong></p><p>Artikel ini bertujuan untuk menjelaskan pandangan Al-Ghazali mengenai pendidikan akliah dalam Islam. Dalam pandangannya, Islam memberikan penghargaan yang tinggi terhadap akal. Banyak dari ayat Al-Qur’an dan Hadits Nabi yang menganjurkan dan mendorong manusia untuk mempergunakan akalnya dan banyak berpikir guna mengembangkan intelektualnya. Merujuk kepada ayat-ayat Al-Qur’an yang di dalamnya terdapat berbagai kata seperti <em>dabbara, naz{ara, faqiha, tafakkara, ‘aqala</em>, Al-Ghazali mengkaitkan kegunaan akal dengan kekuatan daya pikirnya. Pendekatan yang digunakan berbasis teoritis dan filosofis<em>, </em>dengan merujuk kepada ayat Qur’an yang berkaitan dengan keunggulan akal dalam skala makro berpikir manusia, serta pendapat para tokoh. Hasil dari pembahasan didapatkan, bahwa akallah yang menemukan isyarat-isyarat ilmu pengetahuan yang dalam tahap selanjutnya dapat memperkokoh keimanan, keyakinan dan ketakwaan kepada Allah SWT. Akal adalah sumber ilmu pengetahuan, teknologi dan kebudayaan yang dipergunakan untuk menciptakan alat-alat yang berguna dan menghadapi problem-problem manusia. Al-Ghazali menghendaki perkembangan akal, disamping ingin menjauhkan manusia dari manusia yang individualis, materialis dan pragmatis. Beliau menghendaki adanya keseimbangan antara kemajuan akal dan penghayatan spiritual, keseimbangan antara kegunaan dan kebenaran, sehingga pendidikan yang dicapai tidak hanya memiliki, tetapi juga memuat azas tanggung jawab kepada Tuhan, pencipta akal.</p><p><strong><br /></strong></p><p><strong>English:<em><br /></em></strong></p><p>This article aims to describe the view of Al-Ghazali on the nonsensical education in Islam. Al-Ghazali argues that Islam gives high appreciation of reason. Many of the verse of the Qur'an and the Hadith of the Prophet who was advocate and encourage people to use their minds and a lot of thinking to develop intellectually. Referring to the verses of the Qur'an in which there are various words such as <em>dabbara, naz{ara, faqiha, tafakkara, ‘aqala</em>, Al-Ghazali linking usability sense with the power of thought. The approach based on the theoretical and philosophic, with reference to the Qur'anic verses related to the sense of excellence in the macro-scale human thought, and scholars opinion. The conclution of this article, intellect which find cues science in the later stage can strengthen faith, belief and devotion to God Almighty. Intellect is the source of science, technology and culture which are used to create tools that are useful and faced with the problems of man. Al-Ghazali requires the development of reason, in addition to want to keep people from the man individualist, materialist and pragmatic. He calls for a balance between progress and appreciation of spiritual sense, a balance between usability and truth, then education is achieved not only have, but also includes the principle of responsibility to God, the creator of sense.</p><p><strong> </strong></p>

This study found that the relationship between santri and kyai is a pattern of emotional relations such as the feudal system. Kyai has three pillars. They are the mass base as a pattern of social structure, the ulama base as a leadership structure and the cultural base as a scientific basis. However, these three pillars have experienced a shift due to the kyai's entry into practical politics due to his political ijtihad. This shift places the authority of the kyai from a spiritual teacher (central position) to a politician (peripheral position). In this case, the kyai is still obeyed when he is in a central position as a spiritual teacher and not obeyed when his position is marginal as a politician. Of course, this becomes an authority dilemma as experienced by kyai Fawaid who is directly involved in practical politics. The involvement of kyai Fawaid in politics does not belong to the opportunist category but is a form of concern for carrying out the commands of ma'ruf nahi munkar in social transformation. Kyai Fawaid's political ijtihad was strongly influenced by the habituation of Islamic boarding schools based on fiqh. Habituation here is to create a political situation and condition (persistence life situation) through a process of internalization and habituation in accordance with the values ​​of the pesantren, not to be carried away by the flow of political habituation which is always pragmatic and materialistic. The result of his Ijitihad that winning in politics by deception must be abandoned and losing in the right way must be maintained. Thus, the findings of this study can invalidate the theory from the results of research that has been carried out by Ernst Utrecht, Mochtar Naim, Daneli Lev, Justus van der Kroef, Arnold Brackman and Munir Mulkan, where they say that kyai or pesantren of Nahdlatul Ulama who participate politics are opportunists.

Radicalism became a phenomenon widely discussed in inter-religious life. In practice, Islam and pesantren is often associated with acts of terrorism and other violence since the action was perceived as an extension of religious radicalism with jihad and amar ma’ruf nahi mungkar as basic commands. The focus of this study is to analyze how komunitas pesantren (pesantren community) perception about radicalism and how the process of those perceptions is formed. This research was conducted in two komunitas pesantren with different characteristic in Malang City : Alhayatul Islamiyah as salaf (traditional) pesantren and Ma’had Al-Qalam as modern pesantren. By using a qualitative approach and case study, this study resulted in three broad conclusions. First, salaf pesantren community’s perception regarding the issue of radicalism tends to moderate and tolerant. Meanwhile, the perception of modern pesantren community on the issue of radicalism tends to vary; Second. The Construction process could be explained by the dialectical process from Berger & Luckman’s social construction theory consisting of three simultaneous processes: externalization, objectivation and internalization. In the process, the researcher found three types of komunitas pesantren in perceiving radicalism which is contextual moderate and tolerant (as the majority group); fundamental (idealist) and pragmatic. At the salaf pesantren, Kyai was an important figure in constructing value, while at modern pesantren the background, social settings and media give more influence in the construction process about radicalism; Third, the pattern similarity at salaf pesantren motivated by cultural hegemony by constructing value on a single base culturally affiliated to the nahdliyin tradition, while varying perceptions of modern pesantren arise from it’s heterogeneous base. However, both of pesantren does not encourage their santri to act radically.Keywords: Social Construction, Pesantren Community, Radicalism

The background of this study is the educational concern towards the Indonesian school students/young generation, who are being pulled back and forth, between their national identity and the external force of global culture. The Government tries to amend this situation by recommending to infuse character building into teaching and learning. History is the ideal subject to instill nationalism and patriotism among the student, beside to teach the past and the common heritage of their nation, and therefore suitable to the government intention. Banten, formerly a western part of the West Java Province, now a self governing new province, during the 17th and 19th century had her own glorious history of kingdoms. It was from these periods that Banten inherited her own political and cultural identities and values different from other provinces in Indonesia. To discover whether these identities and values are still maintaind among the students/young generation’s lifes today, this research is conducted working together with the High school students from SMAN I, II, and III Serang particularly in the area of ancient Banten (Banten Lama), their teachers and Headmasters, using the naturalistic inquiry method. To gather the data, attending and observing the history classes and the extracurriculum activities are the most important source, supported by the interviews with the key informants, and the use of their daily educational document. Observations are conducted also to gather data from the cultural events among the population of the surrounding areas, among those are the celebration of the Prophet’s Birthday (Maulud Nabi), which are still strongly uphold by these peoples. The result of the study showed, that although the students are still following their family’s instruction in Islamis religious values and ethnic cultural values, they have also to prepare themselves to face their impending future, to study or to work in a modern society. The national curriculum (KTSP) prepare them to adjust and to combine the basic and the more pragmatic education for their time to come.

Agriculture has been a cornerstone of human civilization for thousands of years, providing food and other essential resources to sustain our societies. However, as we enter the 21st century, we face unprecedented challenges that threaten the very foundations of our agricultural systems. Climate change, resource depletion, and population growth are just a few of the issues that demand urgent attention from policymakers and practitioners alike. Further, the growing population, climate change, the recent COVID-19 pandemic, the Ukraine-Russia war, and the depreciation of national currencies have disrupted the global food supply chain and increased food prices and food insecurity in many countries, including Nepal. The Nepalese agriculture sector alone contributed employment opportunities for more than 60 % of the population with a 23.9% share in total value added of the national economy (Ministry of Finance, 2022). Though the majority of farmers in Nepal are engaged in the agriculture sector, there is still a dominance of traditional and subsistence agriculture and the country's agricultural production is not enough to feed its population. The continued rise in import bills and volume of food products in recent years has been a major challenge for the country. Addressing these constraints warrants consortia of efforts from the government, nonprofits, and private sectors to promote sustainable and regenerative agricultural concepts and practices that align with local farm attributes and the agroecological environment. With the above mentioned issue, Policy Research Institute, the publisher of NPPR, collaborated with Association of Nepalese Agricultural Professionals of Americas (NAPA) for the utilization of expert knowledge for public policy making and policy discussion. PRI is open to collaborating with any professional and intellectual society for policy issues. Thereof, a two-day (January 6-7, 2023) virtual symposium on "Agricultural Policies and Practices in Nepal: Pathways for Transformation" was jointly organized by the PRI and NAPA with the aim to discuss and synthesize structural, policy intervention-related procedural, and local barriers and issues inherent to inadequate agricultural growth in Nepal and recommend transformative and pragmatic policies, programs, and practices feasible at local, regional, and national levels. The other symposium collaborators were the Ministry of Agriculture and Livestock Development (MoALD), Nepal Agricultural Research Council (NARC), Agriculture and Forestry University (AFU), Institute of Agriculture and Animal Sciences (IAAS, Tribhuvan University), Nepal Agricultural Cooperative Central Federation Ltd. (NACCFL), and Society of Agricultural Scientists-Nepal (SAS-Nepal). The 38 papers presented at the symposium brought together over 500 researchers, policymakers, and practitioners from around the world. The symposium highlighted the importance of innovative policies and practices that can help transform agriculture and ensure its sustainability for future generations. The symposium was organized and facilitated in four thematic areas. The Agriculture Policy theme highlighted an analysis of current agricultural policies, laws, and regulations that have hindered the production and marketing of farm products, land use policies, transformative agriculture for the viable and circular economy, promoting cooperative farming, farm diversity, and sustainability including internationally successful policy practices suitable for Nepal. The Agricultural Research, Education, and Extension theme included diverse subject matters. These were genetic improvement of crops and livestock for diverse agro-climatic zones; technology innovations and dissemination; science-based knowledge and extension practices; climate-smart and organic agriculture; agri-business and entrepreneurship; commercial agriculture; and integration of agricultural research, education, and extension. Similarly, the Technology and Infrastructure Development theme focused on varied avenues of innovative technology (such as UAV, GIS, and Remote Sensing), farm mechanization, and smart and efficient irrigation practices to optimize costs of production, labor, fertilizer shortages, and monitoring of plant and soil health Finally, the Governance theme underpinned coherence and discordance between the policy frameworks and governing structures/mechanisms of three levels of government and opportunities for realignment for agricultural transformation as well as a local governance framework for agricultural service delivery at a municipality level. Finally, the symposium highlighted the importance of partnerships and collaborations in driving transformational change. The papers discussed the potential of public-private partnerships, multi-stakeholder platforms, and other forms of collaboration to leverage resources, share knowledge, and scale up innovative solutions. This special issue received 20 papers for publication consideration, however, after the review process, it is able to manage 12 papers for publication. These papers provide a rich and diverse set of insights into the pathways for transforming agriculture. They offer both practical guidance and theoretical frameworks for policymakers and practitioners seeking to navigate the complex challenges facing agriculture today. We hope this special issue will inspire further research and action towards a more sustainable and equitable agricultural future. We thank all the authors who contributed to this special issue and the reviewers who provided their valuable feedback. We also extend our appreciation to the symposium organizers and collaborators. Finally, we encourage additional authors/presenters to submit their papers in the NPPR’s Regular Issue, which will be published in September 2023.

Kristologi merupakan doktrin yang secara khusus mempelajari mengenai Kristus. Kitab Ibrani juga secara utuh memotret Kristus yang paling utama di antara segala yang dibandingkan dengan-Nya, bahwasanya Ia lebih unggul dari nabi-nabi, malaikat, imam-imam, ritual, dan korban. Kristologi dalam bingkai biblikal ini memiliki tiga nilai paling penting, yaitu hubungan Perjanjian Lama dan Perjanjian Baru, kekuasaan tertinggi Kristus, dan signifikansi pragmatik. Secara umum surat Ibrani memiliki nilai Kristologi yang kental dan sangat tinggi sehingga menjadi keutamaan bagi isi surat. Doktrin ini merupakan dasar yang paling fundamental dalam ajaran kekristenan, dan begitu penting bagi iman Kristen. Pemahaman doktrin Kristologi berperan penting dalam membangun dedikasi iman, dan kontribusi doktrin tersebut secara pragmatis dalam kehidupan orang percaya memberikan pemahaman iman yang berdedikasi dalam pengorbanan, pikiran, tenaga, dan waktu yang tertuju kepada Kristus.

<p>Artikel ini menyimpulkan bahwa visi pendidikan Islam menurut Ibn Khaldun adalah membentuk pribadi Muslim yang berbakat, baik bakat intelektual maupun bakat kepribadian (moral/akhlak). Selain itu, agar ia cakap dalam kehidupan pendidikan Islam juga harus punya tujuan pragmatis, yaitu memberikan keahlian (<em>skill</em>) yang relevan dengan tuntutan zaman. Dengan bakat-bakat tersebut seseorang akan dapat mewujudkan peradaban (<em>‘umran</em>) dunia dan memakmurkannya. Tujuan demikian merupakan selaras dengan fungsi penciptaan manusia sebagai khallifah di bumi. Ketika setiap manusia mampu menjadi khalifah dalam pengertian yang sebenarnya, ia akan menjadi rahmat bagi alam semesta (<em>ra<span style="text-decoration: underline;">h</span>matan lil ‘âlamîn</em>) sebagaimana peran Nabi Muhammad SAW sebagai nabi untuk semua umat.Penulisan penelitian ini merupakan penelitian kualitatif. Metodologi dan pendekatan yang digunakan adalah analisi isi (<em>content analyzis</em>). Sumber utama peenlitian adalah karya Ibn Khaldun <em>Muqaddimah Ibn Khaldun</em>.</p>

Penelitian ini memaparkan mengenai Kesantunan Tindak Tutur Direktif Artis Nikita Mirsani Dalam Channel Youtube Crazy Nikmir Real (Konten: Pemersatu Bangsa Dengan Nara Sumber Selebgram Anastasyakh). Sumber data dalam penelitian ini adalah podcast Nikita Mirzani yang berbincang dengan selebgram Anastasya Kosasih. Data penelitian berupa tuturan yang digunakan Nikita Mirzani sebagai penanya dan Anastasya Kosasih sebagai narasumber, yang terkumpul pada Februari-Maret 2022. Jenis penelitian ini adalah deskriptif kualitatif. Teknik pengumpulan data dalam penelitian ini menggunakan metode simak, libat, cakap. Teknik pengumpulan data dalam penelitian ini dilakukan dengan teknik sadap dan catat. Peneliti mengumpulkan tuturan-tuturan Nikita Mirzani dan narasumber Anastasya Kosasih dan kemudian melakukan klasifikasi berdasarkan wujud dan makna pragmatik kesantunan direktifnya. Data dalam penelitian ini dianalisis menggunakan teknik analisis data yang digunakan dalam analisis kualitatif memiliki empat tahap yaitu pengumpulan data, reduksi data, penyajian data dan langkah terakhir adalah penarikan kesimpulan dan verifikasi. Hasil penelitian ini menemukan beberapa wujud kesantunan direktif yang digunakan dalam pertuturan Kesantunan Tindak Tutur Direktif Artis Nikita Mirzani Dalam Channel Youtube Crazy Nikmir Real (Konten:Pemersatu Bangsa Dengan Nara Sumber Selebgram Anastasyakh), yaitu wujud atau modus tuturan interogatif. Wujud atau modus tuturan ditentukan berdasarkan ciri konstruksi kalimat dan fungsi kalimat. Wujud atau modus tuturan masing-masing mengandung makna atau maksud direktif. Pada penelitian ini ditemukan beberapa kesantunan direktif yaitu meminta, menyindir, menyarankan, menginterogasi, dan menasehati. Penentuan maksud direktif ditentukan berdasarkan bentuk dan konteks tuturan. Penelitian ini juga melihat kecenderungan tindak tutur kesantunan dengan melihat dari strategi tindak tutur direktif.

Penelitian ini memaparkan mengenai Kesantunan Tindak Tutur Direktif Artis Nikita Mirsani Dalam Channel Youtube Crazy Nikmir Real (Konten: Pemersatu Bangsa Dengan Nara Sumber Selebgram Anastasyakh). Sumber data dalam penelitian ini adalah podcast Nikita Mirzani yang berbincang dengan selebgram Anastasya Kosasih. Data penelitian berupa tuturan yang digunakan Nikita Mirzani sebagai penanya dan Anastasya Kosasih sebagai narasumber, yang terkumpul pada Februari-Maret 2022. Jenis penelitian ini adalah deskriptif kualitatif. Teknik pengumpulan data dalam penelitian ini menggunakan metode simak, libat, cakap. Teknik pengumpulan data dalam penelitian ini dilakukan dengan teknik sadap dan catat. Peneliti mengumpulkan tuturan-tuturan Nikita Mirzani dan narasumber Anastasya Kosasih dan kemudian melakukan klasifikasi berdasarkan wujud dan makna pragmatik kesantunan direktifnya. Data dalam penelitian ini dianalisis menggunakan teknik analisis data yang digunakan dalam analisis kualitatif memiliki empat tahap yaitu pengumpulan data, reduksi data, penyajian data dan langkah terakhir adalah penarikan kesimpulan dan verifikasi. Hasil penelitian ini menemukan beberapa wujud kesantunan direktif yang digunakan dalam pertuturan Kesantunan Tindak Tutur Direktif Artis Nikita Mirzani Dalam Channel Youtube Crazy Nikmir Real (Konten:Pemersatu Bangsa Dengan Nara Sumber Selebgram Anastasyakh), yaitu wujud atau modus tuturan interogatif. Wujud atau modus tuturan ditentukan berdasarkan ciri konstruksi kalimat dan fungsi kalimat. Wujud atau modus tuturan masing-masing mengandung makna atau maksud direktif. Pada penelitian ini ditemukan beberapa kesantunan direktif yaitu meminta, menyindir, menyarankan, menginterogasi, dan menasehati. Penentuan maksud direktif ditentukan berdasarkan bentuk dan konteks tuturan. Penelitian ini juga melihat kecenderungan tindak tutur kesantunan dengan melihat dari strategi tindak tutur direktif.

Abstract THE HEALTHCARE SECTOR HAS ENTERED AN ECOLOGICAL EVOLUTION, A SYSTEMIC CHANGE CAUSED BY THE INTRODUCTION OF NEW TECHNOLOGY AND FINANCIAL CUTS, WHICH IS DEEPLY TRANSFORMING EXISTING PRACTICES IN RELATION TO SKILLS AND VALUES (NARDI & O’DAY, 1999). CONDUCTING A PARTICIPATORY DESIGN PROCESS, AIMED AT THE DEVELOPMENT OF A DIGITAL SIMULATION FOR THE EDUCATION OF OCCUPATIONAL THERAPY, WE FOUND THAT THE ONGOING DIGITALIZATION IS CHANGING EDUCATIONAL AND WORKING PRACTICES, CHALLENGING THE PROFESSIONAL IDENTITY OF THERAPISTS AND GRADUATE STUDENTS, BUT ALSO INTRODUCING NEW PROFESSIONAL OPPORTUNITIES. WE USE A PRAGMATIC CONSTRUCTIVIST PERSPECTIVE ON LANGUAGE GAMES DEFINED AS A COLLABORATIVE CONSTRUCTION OF OUR WORLD THROUGH ACTION AND COMMUNICATION THAT FULFIL OUR PURPOSES IN HUMAN PRACTICE. OCCUPATIONAL THERAPY EMERGES AS A PROFESSION IN FLUX AS THERAPISTS MUST MOVE FROM THEIR TRADITIONAL ROLE AS HEALERS TO RETHINK THEMSELVES AS FREELANCERS OR EMPLOYED IN THE PRIVATE SECTOR. WE IDENTIFIED FOUR DIFFERENT LANGUAGE GAMES, WHICH ARTICULATE HOW THERAPISTS MUST RETHINK THEIR PROFESSIONAL IDENTITY AND PURPOSEFUL PRACTICE IN RELATION TO EMERGING WORKING CONTEXTS AND RELATIONSHIP TO THE PATIENTS.

The healthcare sector has entered an ecological evolution, a systemic change caused by the introduction of new technology and financial cuts, which is deeply transforming existing practices in relation to skills and values (Nardi & O’Day, 1999). Conducting a participatory design process, aimed at the development of a digital simulation for the education of Occupational Therapy, we found that the ongoing digitalization is changing educational and working practices, challenging the professional identity of therapists and graduate students, but also introducing new professional opportunities. We use a pragmatic constructivist perspective on language games defined as a collaborative construction of our world through action and communication that fulfil our purposes in human practice. Occupational Therapy emerges as a profession in flux as therapists must move from their traditional role as healers to rethink themselves as freelancers or employed in the private sector. We identified four different language games, which articulate how therapists must rethink their professional identity and purposeful practice in relation to emerging working contexts and relationship to the patients.

Abstract The Genome Taxonomy Database (GTDB; https://gtdb.ecogenomic.org) provides a phylogenetically consistent and rank normalized genome-based taxonomy for prokaryotic genomes sourced from the NCBI Assembly database. GTDB R06-RS202 spans 254 090 bacterial and 4316 archaeal genomes, a 270% increase since the introduction of the GTDB in November, 2017. These genomes are organized into 45 555 bacterial and 2339 archaeal species clusters which is a 200% increase since the integration of species clusters into the GTDB in June, 2019. Here, we explore prokaryotic diversity from the perspective of the GTDB and highlight the importance of metagenome-assembled genomes in expanding available genomic representation. We also discuss improvements to the GTDB website which allow tracking of taxonomic changes, easy assessment of genome assembly quality, and identification of genomes assembled from type material or used as species representatives. Methodological updates and policy changes made since the inception of the GTDB are then described along with the procedure used to update species clusters in the GTDB. We conclude with a discussion on the use of average nucleotide identities as a pragmatic approach for delineating prokaryotic species.

In this brief essay I sketch the characteristics of an open content community by considering a number of prominent examples, reviewing sociological literature, teasing apart the concepts of open and voluntary implicit in most usages of the term, and I offer a definition in which the much maligned possibility of 'forking' is actually an integral aspect of openness. Introduction What is often meant by the term 'open' is a generalization from the Free Software, Open Source and open standards movements. Communities marshaling themselves under these banners cooperatively produce, in public view, software, technical standards, or other content that is intended to be widely shared. Free Software and Open Source The Free Software movement was begun by Richard Stallman at MIT in the 1980s. Previously, computer science operated within the scientific norm of collaboration and information sharing. When Stallman found it difficult to obtain the source code of a troublesome Xerox printer, he feared that the norms of freedom and openness were being challenged by a different, proprietary, conceptualization of information. To challenge this shift he created the GNU Project in 1984 (Stallman 1998), the Free Software Foundation (FSF) in 1985 (Stallman 1996), and the authored the GNU General Public License in 1989. The goal of the GNU Project was to create a free version of the UNIX computing environment with which many computer practitioners were familiar with, and even contributed to, but was increasingly being encumbered with proprietary claims. GNU is playful form of a recursive acronym: GNU is Not Unix. The computing environment was supposed to be similar to but independent of UNIX and include everything a user needed including an operating system kernel (e.g., Hurd) and common applications such as small utilities, text editors (e.g., EMACS) and software compilers (e.g,. GCC). The FSF is now the principle sponsor of the GNU Project and focuses on administrative issues such as copyright licenses, policy, and funding issues; software development and maintenance is still an activity of GNU. The GPL is the FSF's famous copyright license for 'free software'; it ensures that the 'freedom' associated with being able to access and modify software is maintained with the original software and its derivations. It has important safeguards, including its famous 'viral' provision: if you modify and distribute software obtained under the GPL license, your derivation also must be publicly accessible and licensed under the GPL. In 1991, Linus Torvalds started development of Linux: a UNIX like operating system kernel, the core computer program that mediates between applications and the underlying hardware. While it was not part of the GNU Project, and differed in design philosophy and aspiration from the GNU's kernel (Hurd), it was released under the GPL. While Stallman's stance on 'freedom' is more ideological, Torvalds approach is more pragmatic. Furthermore, other projects, such as the Apache web server, and eventually Netscape's Mozilla web browser, were being developed in open communities and under similar licenses except that, unlike the GPL, they often permit proprietary derivations. With such a license, a company may take open source software, change it, and include it in their product without releasing their changes back to the community. The tension between the ideology of free software and its other, additional, benefits led to the concept of Open Source in 1998. The Open Source Initiative (OSI) was founded when, "We realized it was time to dump the confrontational attitude that has been associated with 'free software' in the past and sell the idea strictly on the same pragmatic, business-case grounds that motivated Netscape" (OSI 2003). Since the open source label is intended to cover open communities and licenses beyond the GPL, they have developed a meta (more abstract) Open Source Definition (OSI 1997) which defines openness as: Free redistribution Accessible source code Permits derived works Ensures the integrity of the author's source code Prohibits discrimination against persons or groups Prohibits discrimination against fields of endeavor Prohibits NDA (Non-Disclosure Agreement) entanglements Ensures the license must not be specific to a product Ensures the license must not restrict other software Ensures the license must be technology-neutral A copyright license which is found by OSI to satisfy these requirements will be listed as a OSI certified/approved license, including the GPL of course. Substantively, Free Software and Open Source are not that different: the differences are of motivation, personality, and strategy. The FLOSS (Free/Libre and Open Source Software) survey of 2,784 Free/Open Source (F/OS) developers found that 18% of those that identified with the Free Software community and 9% of those that identified with the Open Source community considered the distinction to be 'fundamental' (Ghosh et al. 2002:55). Given the freedom of these communities, forking (a split of the community where work is taken in a different direction) is common to the development of the software and its communities. One can conceive of Open Source movement as having forked from Free Software movement. The benefits of openness are not limited to the development of software. The Internet Engineering Task Force (IETF) and World Wide Web Consortium (W3C) host the authoring of technical specifications that are publicly available and implemented by applications that must interoperably communicate over the Internet. For example, different Web servers and browsers should be able to work together using the technical specifications of HTML, which structures a Web page, and HTTP, which is used to request and send Web pages. The approach of these organizations is markedly different from the 'big S' (e.g., ISO) standards organizations which typically predicate membership on nationality and often only provide specifications for a fee. This model of openness has extended even to forms of cultural production beyond technical content. For example, the Wikipedia is a collaborative encyclopedia and the Creative Commons provides licenses and community for supporting the sharing of texts, photos, and music. Openness and Voluntariness Organization can be characterized along numerous criteria including size; public versus private ownership; criterion for membership; beneficiaries (cui bono); Hughes's voluntary, military, philanthropic, corporate, and family types; Parsons's social pattern variables; and Thompson and Tuden's decision making strategies, among others (Blau and Scott 1962:40). I posit that within the contemporary usage of the term 'open,' one can identify a number of defining characteristics as well as an implicit connotation of voluntariness. Openness The definition of an 'open' community in the previous section is extensional: describing the characteristics of Free/Open Software (F/OS), and open standards and content. While useful, this approach is incomplete because such a description is of products, not of the social organization of producers. For example, private firms do release F/OS software but this tells us little about how work is done 'in the open.' The approach of Tzouris was to borrow from the literature of 'epistemic' communities so as to provide four characteristics of 'free/open' communities: Shared normative and principled beliefs: refers to the shared understanding of the value-based rationale for contributing to the software. Shared causal beliefs: refers to the shared causal understanding or the reward structures. Therefore, shared causal beliefs have a coordinating effect on the development process. Shared notions of validity: refers to contributors' consensus that the adopted solution is a valid solution for the problem at hand. Common policy enterprise: refers to a common goal that can be achieved through contributing code to the software. In simple words, there is a mutual understanding, a common frame of reference of what to develop and how to do it. (Tzouris 2002:21) However, these criteria seem over-determined: it is difficult to imagine a coherent community ('open' or otherwise) that does not satisfy these requirements. Consequently, I provide an alternative set of criteria that also resists myopic notions of perfect 'openness' or 'democracy.' Very few organizations have completely homogeneous social structures. As argued in Why the Internet is Good: Community Governance That Works Well (Reagle 1999), even an organization like the IETF with the credo of, "We reject kings, presidents and voting. We believe in rough consensus and running code," has explicit authority roles and informal elders. Consequently, in the following definition of open communities there is some room for contention. An open community delivers or demonstrates: Open products: provides products which are available under licenses like those that satisfy the Open Source Definition. Transparency: makes its processes, rules, determinations, and their rationales available. Integrity: ensures the integrity of the processes and the participants' contributions. Non-discrimination: prohibits arbitrary discrimination against persons, groups, or characteristics not relevant to the community's scope of activity. Persons and proposals should be judged on their merits. Leadership should be based on meritocratic or representative processes. Non-interference: the linchpin of openness, if a constituency disagrees with the implementation of the previous three criteria, the first criteria permits them to take the products and commence work on them under their own conceptualization without interference. While 'forking' is often complained about in open communities -- it can create some redundancy/inefficiency -- it is an essential characteristic and major benefit of open communities as well. Voluntariness In addition to the models of organization referenced by Blau and Scott (1962), Amitai Etzioni describes three types of organizations: 'coercive' organizations that use physical means (or threats thereof), 'utilitarian' organizations that use material incentives, and 'normative' organizations that use symbolic awards and status. He also describes three types of membership: 'alienative members' feel negatively towards the organization and wish to leave, 'calculative members' weigh benefits and limitations of belonging, and 'moral members' feel positively towards the organization and may even sublimate their own needs in order to participate (Etzioni 1961). As noted by Jennifer Lois (1999:118) normative organizations are the most underrepresented type of organization discussed in the sociological literature. Even so, Etzioni's model is sufficient such that I define a -- voluntary -- community as a 'normative' organization of 'moral' members. I adopt this synonymous definition not only because it allows me to integrate the character of the members into the character of the organization, but to echo the importance of the sense of the collaborative 'gift' in discussions among members of the community. Yet, obviously, not all voluntary organizations are necessarily open according to the definition above. A voluntary community can produce proprietary products and have opaque processes -- collegiate secret societies are a silly but demonstrative example. However, like with openness, it is difficult to draw a clear line: one cannot exclusively locate open communities and their members strictly within the 'normative' and 'moral' categories, though they are dominant in the open communities I introduced. Many members of those open communities are volunteers, either because of a 'moral' inclination and/or informal 'calculative' concern with a sense of satisfaction and reputation. While the FLOSS survey concluded, "that this activity still resembles rather a hobby than salaried work" (Ghosh et al. 2002:67), 15.7% of their sample declared they do receive some renumeration for developing F/OS. Even at the IETF and W3C, where many engineers are paid to participate, it is not uncommon for some to endeavor to maintain their membership even when not employed or their employers change. The openness of these communities is perhaps dominant in describing the character of the organization, though the voluntariness is critical to understanding the moral/ideological light in which many of the members view their participation. Conclusion I've attempted to provide a definition for openness that reflects an understanding of contemporary usage. The popular connotation, and consequently the definition put forth in this essay, arises from well known examples that include -- at least in part -- a notion of voluntary effort. On further consideration, I believe we can identity a loose conceptualization of shared products, and a process of transparency, integrity, and non-discrimination. Brevity prevents me from considering variations of these characteristics and consequent claims of 'openness' in different communities. And such an exercise isn't necessary for my argument. A common behavior of an open community is the self-reflexive discourse of what it means to be open on difficult boundary cases; the test of an open community is if a constituency that is dissatisfied with the results of such a discussion can can fork (relocate) the work elsewhere. Works Cited Blau, Peter and W. Richard Scott. Formal organizations: a comparative approach. New York, NY: John Wiley, 1962. Etzioni, Amitai. Modern organizations. New York, NY: Free Press of Glencoe., 1961. Ghosh, Rishab, Ruediger Glott, Bernhard Krieger, and Gregorio Robles. Free/Libre and open source software: survey and study. 2002. http://www.infonomics.nl/FLOSS/report/ Lois, Jennifer. "Socialization to heroism: individualism and collectivism in a voluntary search and rescue group." Social Psychology Quarterly 62 (1999): 117-135. Nardi, Bonnie and Steve Whittaker. "The place of face-to-face communication in distributed work." Distributed Work. Ed. Pamela Hinds and Sara Kiesler. Boston, Ma: MIT Press., 2002. chapter 4. Reagle, Joseph. Why the Internet is good community governance that works well. 1999.http://cyber.law.harvard.edu/people/reagle/regulation-19990326.html Stallman, Richard. Free Software Foundation. 1996. http://www.gnu.org/fsf/fsf.html Stallman, Richard. Linux and the GNU project. 1997. http://www.gnu.org/gnu/linux-and-gnu.html Stallman, Richard. The GNU project. 1998. http://www.gnu.org/gnu/thegnuproject.html Tzouris, Menelaos. Software freedom, open software and the participant's motivation -- a multidisciplinary study. London, UK: London School of Economics and Political Science, 2002. Citation reference for this article MLA Style Reagle Jr., Joseph. "Open Content Communities." M/C Journal 7.3 (2004). <http://www.media-culture.org.au/0406/06_Reagle.rft.php>. APA Style Reagle Jr., J. (2004, Jul.) Open Content Communities, M/C Journal, 7(3), <http://www.media-culture.org.au/0406/06_Reagle.rft.php>.

This article reflects on part of a three-year battle over the redevelopment of an iconic Melbourne music venue, the Palace-Metro Nightclub (the Palace), involving the tactical use of Facebook Page data at trial. We were invited by the Save the Palace group, Melbourne City Council and the National Trust of Australia to provide Facebook Page data analysis as evidence of the social value of the venue at an appeals trial heard at the Victorian Civil Administration Tribunal (VCAT) in 2016. We take a reflexive ethnographic approach here to explore the data production, collection and analysis processes as these represent and constitute a “data public”.Although the developers won the appeal and were able to re-develop the site, the court accepted the validity of social media data as evidence of the building’s social value (Jinshan Investment Group Pty Ltd v Melbourne CC [2016] VCAT 626, 117; see also Victorian Planning Reports). Through the case, we elaborate on the concept of data publics by considering the “affordising” (Pollock) processes at play when extracting, analysing and visualising social media data. Affordising refers to the designed, deliberate and incidental effects of datafication and highlights the need to attend to the capacities for data collection and processing as they produce particular analytical outcomes. These processes foreground the compositional character of data publics, and the unevenness of data literacies (McCosker “Data Literacies”; Gray et al.) as a factor of the interpersonal and institutional capacity to read and mobilise data for social outcomes.We begin by reconsidering the often-assumed connection between social media data and their publics. Taking onboard theoretical accounts of publics as problem-oriented (Dewey) and dynamically constituted (Kelty), we conceptualise data publics through the key elements of a) consequentiality, b) sufficient connection over time, c) affective or emotional qualities of connection and interaction with the events. We note that while social data analytics may be a powerful tool for public protest, it equally affords use against public interests and introduces risks in relation to a lack of transparency, access or adequate data literacy.Urban Protest and Data Publics There are many examples globally of the use of social media to engage publics in battles over urban development or similar issues (e.g. Fredericks and Foth). Some have asked how social media might be better used by neighborhood organisations to mobilise protest and save historic buildings, cultural landmarks or urban sites (Johnson and Halegoua). And we can only note here the wealth of research literature on social movements, protest and social media. To emphasise Gerbaudo’s point, drawing on Mattoni, we “need to account for how exactly the use of these media reshapes the ‘repertoire of communication’ of contemporary movements and affects the experience of participants” (2). For us, this also means better understanding the role that social data plays in both aiding and reshaping urban protest or arming third sector groups with evidence useful in social institutions such as the courts.New modes of digital engagement enable forms of distributed digital citizenship, which Meikle sees as the creative political relationships that form through exercising rights and responsibilities. Associated with these practices is the transition from sanctioned, simple discursive forms of social protest in petitions, to new indicators of social engagement in more nuanced social media data and the more interactive forms of online petition platforms like change.org or GetUp (Halpin et al.). These technical forms code publics in specific ways that have implications for contemporary protest action. That is, they provide the operational systems and instructions that shape social actions and relationships for protest purposes (McCosker and Milne).All protest and social movements are underwritten by explicit or implicit concepts of participatory publics as these are shaped, enhanced, or threatened by communication technologies. But participatory protest publics are uneven, and as Kelty asks: “What about all the people who are neither protesters nor Twitter users? In the broadest possible sense this ‘General Public’ cannot be said to exist as an actual entity, but only as a kind of virtual entity” (27). Kelty is pointing to the porous boundary between a general public and an organised public, or formal enterprise, as a reminder that we cannot take for granted representations of a public, or the public as a given, in relation to Like or follower data for instance.If carefully gauged, the concept of data publics can be useful. To start with, the notions of publics and publicness are notoriously slippery. Baym and boyd explore the differences between these two terms, and the way social media reconfigures what “public” is. Does a Comment or a Like on a Facebook Page connect an individual sufficiently to an issues-public? As far back as the 1930s, John Dewey was seeking a pragmatic approach to similar questions regarding human association and the pluralistic space of “the public”. For Dewey, “the machine age has so enormously expanded, multiplied, intensified and complicated the scope of the indirect consequences [of human association] that the resultant public cannot identify itself” (157). To what extent, then, can we use data to constitute a public in relation to social protest in the age of data analytics?There are numerous well formulated approaches to studying publics in relation to social media and social networks. Social network analysis (SNA) determines publics, or communities, through links, ties and clustering, by measuring and mapping those connections and to an extent assuming that they constitute some form of sociality. Networked publics (Ito, 6) are understood as an outcome of social media platforms and practices in the use of new digital media authoring and distribution tools or platforms and the particular actions, relationships or modes of communication they afford, to use James Gibson’s sense of that term. “Publics can be reactors, (re)makers and (re)distributors, engaging in shared culture and knowledge through discourse and social exchange as well as through acts of media reception” (Ito 6). Hashtags, for example, facilitate connectivity and visibility and aid in the formation and “coordination of ad hoc issue publics” (Bruns and Burgess 3). Gray et al., following Ruppert, argue that “data publics are constituted by dynamic, heterogeneous arrangements of actors mobilised around data infrastructures, sometimes figuring as part of them, sometimes emerging as their effect”. The individuals of data publics are neither subjugated by the logics and metrics of digital platforms and data structures, nor simply sovereign agents empowered by the expressive potential of aggregated data (Gray et al.).Data publics are more than just aggregates of individual data points or connections. They are inherently unstable, dynamic (despite static analysis and visualisations), or vibrant, and ephemeral. We emphasise three key elements of active data publics. First, to be more than an aggregate of individual items, a data public needs to be consequential (in Dewey’s sense of issues or problem-oriented). Second, sufficient connection is visible over time. Third, affective or emotional activity is apparent in relation to events that lend coherence to the public and its prevailing sentiment. To these, we add critical attention to the affordising processes – or the deliberate and incidental effects of datafication and analysis, in the capacities for data collection and processing in order to produce particular analytical outcomes, and the data literacies these require. We return to the latter after elaborating on the Save the Palace case.Visualising Publics: Highlighting Engagement and IntensityThe Palace theatre was built in 1912 and served as a venue for theatre, cinema, live performance, musical acts and as a nightclub. In 2014 the Heritage Council decided not to include the Palace on Victoria’s heritage register and hence opened the door for developers, but Melbourne City Council and the National Trust of Australia opposed the redevelopment on the grounds of the building’s social significance as a music venue. Similarly, the Save the Palace group saw the proposed redevelopment as affecting the capacity of Melbourne CBD to host medium size live performances, and therefore impacting deeply on the social fabric of the local music scene. The Save the Palace group, chaired by Rebecca Leslie and Michael Raymond, maintained a 36,000+ strong Facebook Page and mobilised local members through regular public street protests, and participated in court proceedings in 2015 and February 2016 with Melbourne City Council and National Trust Australia. Joining the protesters in the lead up to the 2016 appeals trial, we aimed to use social media engagement data to measure, analyse and present evidence of the extent and intensity of a sustained protest public. The evidence we submitted had to satisfy VCAT’s need to establish the social value of the building and the significance of its redevelopment, and to explain: a) how social media works; b) the meaning of the number of Facebook Likes on the Save The Palace Page and the timing of those Likes, highlighting how the reach and Likes pick up at significant events; and c) whether or not a representative sample of Comments are supportive of the group and the Palace Theatre (McCosker “Statement”). As noted in the case (Jinshan, 117), where courts have traditionally relied on one simple measure for contemporary social value – the petition – our aim was to make use of the richer measures available through social media data, to better represent sustained engagement with the issues over time.Visualising a protest public in this way raises two significant problems for a workable concept of data publics. The first involves the “affordising” (Pollock) work of both the platform and our data analysis. This concerns the role played by data access and platform affordances for data capture, along with methodological choices made to best realise or draw out the affordances of the data for our purposes. The second concerns the issue of digital and data literacies in both the social acts that help to constitute a data public in the first place, and the capacity to read and write public data to represent those activities meaningfully. That is, Facebook and our analysis constitutes a data public in certain ways that includes potentially opaque decisions or processes. And citizens (protesters or casual Facebook commenters alike) along with social institutions (like the courts) have certain uneven capacity to effectively produce or read public protest-oriented data. The risk here, which we return to in the final section, lies in the potential for misrepresentation of publics through data, exclusions of access and ownership of data, and the uneven digital literacies at each stage of data production, analysis and sensemaking.Facebook captures data about individuals in intricate detail. Its data capture strategies are geared toward targeting for the purposes of marketing, although only a small subset of the data is publicly available through the Facebook Application Programming Interface (API), which is a kind of data “gateway”. The visible page data tells only part of the story. The total Page Likes in February 2016 was 36,828, representing a sizeable number of followers, mainly located in Melbourne but including 45 countries in total and 38 different languages. We extracted a data set of 268,211 engagements with the Page between February 2013 and August 2015. This included 45,393 post Likes and 9,139 Comments. Our strategy was to demarcate a structurally defined “community” (in the SNA sense of that term as delineating clusters of people, activities and links within a broader network), by visualising the interactions of Facebook users with Posts over time, and then examine elements of intensity of engagement. In other words, we “affordised” the network data using SNA techniques to most clearly convey the social value of the networked public.We used a combination of API access and Facebook’s native Insights data and analytics to extract use-data from that Page between June 2013 and December 2015. Analysis of a two-mode or bipartite network consisting of users and Posts was compiled using vosonSML, a package in the R programming language created at Australian National University (Graham and Ackland) and visualised with Gephi software. In this network, the nodes (or vertices) represent Facebook users and Facebook Posts submitted on the Page, and ties (or edges) between nodes represent whether a user has commented on and/or liked a post. For example, a user U might have liked Post A and commented on Post B. Additionally, a weight value is assigned for the Comments ties, indicating how many times a user commented on a particular post (note that users can only like Posts once). We took these actions as demonstrating sufficient connection over time in relation to an issue of common concern.Figure 1: Network visualisation of activity on the Save the Palace Facebook Page, June 2013 to December 2015. The colour of the nodes denotes which ‘community’ cluster they belong to (computed via the Infomap algorithm) and nodes are sized by out-degree (number of Likes/Comments made by users to Posts). The graph layout is computed via the Force Atlas 2 algorithm.Community detection was performed on the network using the Infomap algorithm (Rosvall and Bergstrom), which is suited to large-scale weighted and directed networks (Henman et al.). This analysis reveals two large and two smaller clusters or groups represented by colour differences (Fig. 1). Broadly, this suggests the presence of several clusters amongst a sustained network engaging with the page over the three years. Beyond this, a range of other colours denoting smaller clusters indicates a diversity of activity and actors co-participating in the network as part of a broader community.The positioning of nodes within the network is not random – the visualisation is generated by the Force Atlas 2 algorithm (Jacomy et al.) that spatially sorts the nodes through processes of attraction and repulsion according to the observed patterns of connectivity. As we would expect, the two-dimensional spatial arrangement of nodes conforms to the community clustering, helping us to visualise the network in the form of a networked public, and build a narrative interpretation of “what is going on” in this online social space.Social value for VCAT was loosely defined as a sense of connection, sentiment and attachment to the venue. While we could illustrate the extent of the active connections of those engaging with the Page, the network map does not in itself reveal much about the sentiment, or the emotional attachment to the Save the Palace cause. This kind of affect can be understood as “the energy that drives, neutralizes, or entraps networked publics” (Papacharissi 7), and its measure presents a particular challenge, but also interest, for understanding a data public. It is often measured through sentiment analysis of content, but we targeted reach and engagement events – particular moments that indicated intense interaction with the Page and associated events.Figure 2: Save the Palace Facebook Page: Organic post reach November—December 2014The affective connection and orientation could be demonstrated through two dimensions of post “reach”: average reach across the lifespan of the Page, and specific “reach-events”. Average reach illustrates the sustained engagement with the Page over time. Average un-paid reach for Posts with links (primarily news and legal updates), was 12,015 or 33% of the total follower base – a figure well above the standard for Community Page reach at that time. Reach-events indicated particular points of intensity and illustrates the Page’s ability to resonate publicly. Figure 2 points to one such event in November 2015, when news circulated that the developers were defying stop-work orders and demolishing parts of The Palace. The 100k reach indicated intense and widespread activity – Likes, Shares, Comments – in a short timeframe. We examined Comment activity in relation to specific reach events to qualify this reach event and illustrate the sense of outrage directed toward the developers, and expressions of solidarity toward those attempting to stop the redevelopment. Affordising Data Publics and the Transformative Work of AnalyticsEach stage of deriving evidence of social value through Page data, from building public visibility and online activity to analysis and presentation at VCAT, was affected by the affordising work of the protesters involved (particularly the Page Admins), civil society groups, platform features and data structures and our choices in analysis and presentation. The notion of affordising is useful here because, as Pollock defines the term, it draws attention to the transformative work of metrics, analytics, platform features and other devices that re-package social activity through modes of datafication and analysis. The Save the Palace group mobilised in a particular way so as to channel their activities, make them visible and archival, to capture the resonant effects of their public protest through a platform that would best make that public visible to itself. The growth of the interest in the Facebook Page feeds back on itself reflexively as more people encounter it and participate. Contrary to critiques of “clicktivism”, these acts combine digital-material events and activities that were to become consequential for the public protest – such as the engagement activities around the November 2015 event described in Figure 2.In addition, presenting the research in court introduced particular hurdles, in finding “the meaningful data” appropriate to the needs of the case, “visualizing social data for social purposes”, and the need to be “evocative as well as accurate” (Donath, 16). The visualisation and presentation of the data needed to afford a valid and meaningful expression of the social significance the Palace. Which layout algorithm to use? What scale do we want to use? Which community detection algorithm and colour scheme for nodes? These choices involve challenges regarding legibility of visualisations of public data (McCosker and Wilken; Kennedy et al.).The transformative actions at play in these tactics of public data analysis can inform other instances of data-driven protest or social participation, but also leave room for misuse. The interests of developers, for example, could equally be served by monitoring protesters’ actions through the same data, or by targeting disagreement or ambiguity in the data. Similarly, moves by Facebook to restrict access to Page data will disproportionately affect those without the means to pay for access. These tactics call for further work in ethical principles of open data, standardisation and data literacies for the courts and those who would benefit from use of their own public data in this way.ConclusionsWe have argued through the case of the Save the Palace protest that in order to make use of public social media data to define a data public, multiple levels of data literacy, access and affordising are required. Rather than assuming that public data simply constitutes a data public, we have emphasised: a) the consequentiality of the movement; b) sufficient connection over time; and c) affective or emotional qualities of connection and interaction with public events. This includes the activities of the core members of the Save the Palace protest group, and the tens of thousands who engaged in some way with the Page. It also involves Facebook’s data affordances as these allow for the extraction of public data, alongside our choices in analysis and visualisation, and the court’s capacity and openness to accept all of this as indicative of the social value (connections, sentiment, attachment) it sought for the case. The Senior Member and Member presiding over the case had little knowledge of Facebook or other social media platforms, did not use them, and hence themselves had limited capacity to recognise the social and cultural nuances of activities that took place through the Facebook Page. This does not exclude the use of the data but made it more difficult to present a picture of the relevance and consequence of the data for understanding the social value evident in the contested building. 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