Journal articles on the topic 'Asim Criticism and interpretation'
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1
Borisova, V. V. "Grattez le russe, et vous verrez le tartare: Perversion of French Saying in Oeuvre of F.M. Dostoevsky." Solov’evskie issledovaniya, no. 4 (December 28, 2022): 92–102. http://dx.doi.org/10.17588/2076-9210.2022.4.092-102.
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The article considers the famous saying Grattez le russe, et vous verrez le tartare (Scratch a Russian and you’ll find a Tatar) taken from A Writer's Diary and The Raw Youth by F.M. Dostoevsky. The interpretation of the cultural and historical meaning of this French saying is given, associated with the tradition of identifying Russians with barbarians, “Asians”, which is confirmed by the punning and ironic roll call of homophones barbare and tartare. The major contribution into transformation of this stereotypical belief about the nation was made by Dostoevsky in the relevant journalistic and artistic texts of 1870s. He had experienced staying in the Siberian Asia and would speak to kazakh scientist Chokan Valikhanov and other Russian orientalists. The writer used to have a Europe-centric perspective of Russia. However, he gradually transformed and started from sharp criticism of the Eurocentric view of Russia to adopt a positive interpretation of the “Asian” origins (existing along with the European ones) in the Russians’ nature. Eventually Dostoevsky shaped a trinitary Eurasian formula that he used to define the national and cultural essence of Russia. The essence includes not only Russian and European origins, but also the third origin which is Asian and no less substantial. This idea was fully explained by A Writer's Diary’s author in his late days in 1881: “Europe <…> is the mother of Russia just like Asia is”.
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Irwansyah, Yadri. "PANGERAN ASIR SANG PENGUASA KAWEDANAN RUPIT RAWAS (TINJAUAN HISTORIS KEPEMIMPINAN POLITIK PANGERAAN ASIR TAHUN 1922-1942)." Diakronika 18, no. 1 (November 21, 2018): 22. http://dx.doi.org/10.24036/diakronika/vol18-iss1/59.
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The study of this study discusses the historical aspects of the political leadership of Prince Asir, ruler of KawedananRupitRawas (1922-1942). RupedRawasKawedanan was a Dutch territory after the fall of the Palembang Sultanate. KawedananRupitRawas was led by Prince Asir as local leader of RupitRawas over the mandate given by the Dutch colonial government. This study uses the History method to explore the Local History of the Palembang Sultanate in the past. The stages of research begin with heuristics, source criticism, interpretation, and historiography. The research findings show that RupitRawasKawedanan at that time had a fertile area that produced natural resources, such as rubber, fruits and others. This area is drained by Rawasriver which then encourages the emergence of trade activities. Prince Asir is a charismatic leader who leads RupitRawas. He is a Dutch colonial leader who is considered capable, intelligent and accomplished and is considered capable of maintaining a commitment to the Netherlands. He was known as a wise leader and left many historical traces at RupitRawasKawedanan. During the struggle for Indonesian independence, Prince Asir was very instrumental in facilitating the Indonesian nation's struggle in Sumatra against the Dutch.
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Faiz, Rabia, Musarrat Azher, Ijaz Asghar, and Iqra Jabeen. "Stylistic Study of Adjectives in How to Get Filthy Rich in Rising Asia." International Journal of English Linguistics 8, no. 3 (February 24, 2018): 328. http://dx.doi.org/10.5539/ijel.v8n3p328.
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The present research explores the choice of adjectives as a lexical category in Mohsin Hamid’s novel, How to Get Filthy Rich in Rising Asia by using Leech and Short model (1981). An empirical enquiry is carried out to trace the author’s choice of adjectives and their intended functions by subjecting How to Get Filthy Rich in Rising Asia to stylistic analysis and linguistic scrutiny. The various functions of adjectives are interpreted after the text is subjected to close reading for their contextual occurrence where they are carefully engraved by the author. The resultant functions throw ample light on the life, culture, economic scenario and love and gender relations construed in the text through adjectives. The present paper, however, is limited only to the interpretation of the adjective categories based on the model suggested by Leech & Short (1981). This study is, therefore, instrumental in initiating a voyage to interpret literary language via linguistic tools and evidences contributing amply to the field of stylistics as well as literary criticism.
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Budiarto, Gema, Dewi Yuliati, and Dhanang Respati Puguh. "Rising Sun in the Eastern Horizon of Java: The Occupation of Japanese 16th Army in Banyuwangi, East Java 1942-1945." E3S Web of Conferences 317 (2021): 04013. http://dx.doi.org/10.1051/e3sconf/202131704013.
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The Japanese Armed Forces did not take a long time to occupy the southern regions. Invading the southern regions was the Japanese’s ambition to build “The Greater East Asia Co-Prosperity Sphere”. Through Kalijati treaty, the Government of Dutch East Indies declared its unconditional surrender to the Japanese Armed Forces. Banyuwangi is an area located in the most eastern part of Java and considered as a strategic place as a defense fortress for all Java regions from the allied attacks from the south (Australia). The Japanese 16th Army implemented various policies as a part of the Greater East Asia War plan. The purpose of this study was to describe the policies made by the Japanese military government when occupying Banyuwangi, East Java. This study used a historical research method consisting of five steps: topic selection, heuristics, criticism, interpretation, and historiography. The result of this study shows that Banyuwangi is a strategic area where the Japanese 16th Army directly or indirectly implemented various policies for mass mobilization in supporting the Greater East Asia War. Through its propaganda, the Japanese military said that the Banyuwangi people’s sacrifice was for a mutual victory in the war to build a new, safe, and prosperous Asia.
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Pasaribu, Putri Indah Amalia. "Perkembangan Lembaga Pendidikan Islam di Jambi Abad XX: Studi Kasus Seberang Kota Jambi." Jurnal Siginjai 1, no. 2 (December 24, 2021): 16–24. http://dx.doi.org/10.22437/js.v1i2.16348.
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The development of Islamic education in Jambi, the establishment of the White Langgar by Sheikh Khotib Mas'ud in 1868, then continued with the association of alumni scholars of alMadrasty Shalatiyah and the Darul Ulum madrasa in Mecca which began to build a learning place called maktab (kuttab house) and madrasas called with a reed madrasa because it was built with materials from bamboo. The early madrasas that were established and eventually became the parent for the madrasas in Jambi included the Sa'adatuddarein madrasa in Tahtulyaman village which was led by Sheikh Ahmad bin Abdul Syakur; the Nurul Islam madrasa in Tanjung Pasir led by H. Kemas Muhammad Soleh bin H. Kemas Muhammad Yasin; the Nurul Iman madrasa in Ulu Gedong led by H. Ibrahim bin Sheikh A. Majid; and Madrasah Al-Jauharen in Sungai Asam Darat village (Kampung Manggis, Jambi city now) which is led by H. Usman bin H. Ali. Islamic education then experienced developments starting after the organizational scholars realized the Tsamaratul Insan Association in 1915. The existence of Islamic educational institutions has a role in building the nation, especially the Jambi Malay State where the knowledge developed is equivalent and relevant to the civilization that continues to develop from time to time. The writing of this paper uses historical methods consisting of heuristics (collection of sources), source criticism, interpretation (interpretation), and historiography (writing).
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Barus, Saparudin, Singgih Tri Sulistiyono, Yety Rochwulaningsih, and Endang Susilowati. "Environmental Influences on Trade Activities in the 19th Century East Coast Sumatra." E3S Web of Conferences 202 (2020): 07048. http://dx.doi.org/10.1051/e3sconf/202020207048.
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This study examines the factors supported on the relationship between environmental or regional conditions affected the development of trading activities. To examine this problem, historical methods are used which include four stages, namely heuristics, criticism, interpretation, and historiography. Meanwhile, this study used a geostrategic and geopolitical approach. The result shows that the dynamic trade activity in the East Sumatra Region in the 19th century was inseparable from the strategic regional position which faces directly to the Malacca Strait which is the center of the largest maritime economic activity in the Southeast Asian region as well as connecting the 'world' from the east and west. Therefore, geopolitically, there were many forces fighting over the region including the Sumatra coastal area which importantly become the hinterland area for the international trading commodity, especially to Asia and Europe. It was evidenced by a large number of foreign investors developing tea plantations in the East Sumatra region which then stimulated the growth of ports in the coastal regions of East Sumatra with very dynamic trading activities.
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Tyas, Dewi Ayu Kusuma Ning. "Dynamics of Quranic Studies in Pondok Pesantren." Musala : Jurnal Pesantren dan Kebudayaan Islam Nusantara 1, no. 1 (January 24, 2022): 1–25. http://dx.doi.org/10.37252/jpkin.v1i1.136.
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This study discusses the origin, change and continuity as well as the factors causing the study of the Qur'an at An-Nur Ngrukem Islamic Boarding School. It is qualitative research oriented towards literature study and oral history. The approach used is historical with heuristic methods, source criticism, interpretation and historiography. The results of the study, namely the study of the Qur'an at the An-Nur Ngrukem Islamic boarding school from 1978 AD to 2018 AD, did not change much. At the beginning of the establishment of the An-Nur Ngrukem Islamic boarding school, there was only a study of tahsin (qir?'ah Ashim) and tahfid then a study of commentaries and other classical books such as the Madrasah Diniyah Al-Furqon. The teaching system, facilities and infrastructure developed and the An-Nur Qur'an Education Park (TPQ) institution was established which was devoted to the children of the Ngrukem hamlet and its surroundings using the yanbu'a method. And the pioneering of qir?'ah sab'ah guidance for students who have memorized 30 juz. This was followed by the establishment of educational institutions to support the formal education of the students.
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Alamsyah, Akbar Nur, and Moefllich Hasbullah. "Pola Pengajian Kultural Ma’iyah Jamparing Asih di Bandung 2015-2018." Historia Madania: Jurnal Ilmu Sejarah 4, no. 1 (July 30, 2020): 201–32. http://dx.doi.org/10.15575/hm.v4i1.9191.
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The Islamization in Indonesia since the 7th century has also involved the transformation of Islamic religious knowledge, also called pengajian (Islamic learning). The study in its development is divided into two types; First, non-formal Quranic recitation such as Quranic recitation at home, langgar and mosque. Secondly, formal Islamic learning is institutionalized like in a pesantren. Islamic boarding schools continue the tradition of formal learning while non-formal recitation has developed since the beginning of Islamization in the 7th century and has still lived in various forms. Non-formal learning because of its egalitarian and flexible nature so that there are no specific ties which are more attractive to many people to attend the recitation. This study aims to determine how the history, methods and study patterns used by Maiyah Jamparing Asih. The method used in this study is the historical research method in four stages such as heuristics, criticism, interpretation and historiography. The results of this study show that the Islamic learning of Maiyah Jamparing Asih was established in November 2015 by four people namely Wawan, Mufti, Andityas and Nissa which were approved by Cak Nun and Sheikh Kamba at his home in Jakarta. The learning pattern or method used by Maiyah Jamparing Asih in 2015 and 2016 almost entirely uses the general learning pattern, then in 2017 used the way of interpreting pattern of the Quran and in 2018 used the general learning pattern, and the recitation method used in 2015 and 2016 uses the lecture method, then in 2017 and 2018 it used the mudzakarah method.
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Kauhanen, Katri. "From Seoul to Paris." positions: asia critique 28, no. 3 (August 1, 2020): 575–602. http://dx.doi.org/10.1215/10679847-8315140.
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The Korean National Council of Women, a women’s organization established in 1959, has received criticism in Korean literature for its collaboration with the authoritarian regimes that ruled South Korea for decades. This article, however, argues for a different kind of interpretation. The Korean National Council of Women came together to join the International Council of Women, a major international women’s organization that was looking for new affiliations in the recently decolonized parts of Asia and Africa in the midst of Cold War competition. Thus, we should view the existence of the Korean National Council of Women in the framework of transnational women’s activism and how the Cold War shaped it. After outlining the connections made between South Korean women and the International Council of Women, the article analyzes the projects proposed by the Korean National Council of Women under the anti-communist authoritarian regime. Based on archival research in South Korea and Belgium, this article argues that instead of following rules from above, the Korean National Council of Women negotiated a way to combine the advancement of women’s issues with the development of the nation. The International Council of Women, while criticizing communist women for their close relationship with the state, celebrated the achievements its South Korean affiliate made as a state-registered organization.
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Rakhman, Akhmad Syaekhu, and Arief Hidayat. "Pembangunan Singapura Sebagai Pusat Perdagangan di Asia Tenggara Pada Masa Gubernur Jenderal Raffles 1819-1820." Fajar Historia: Jurnal Ilmu Sejarah dan Pendidikan 5, no. 1 (June 30, 2021): 1–14. http://dx.doi.org/10.29408/fhs.v5i1.3173.
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Singapore in the period before Raffles' arrival was an area that was still covered in forests, mangroves, and mud. Raffles that who had renewed the agreement in 1785 with the Sultan of Johor then bought and built Singapore into a very strategic and bustling international port and trading city center. This study aims to explain Singapore's growth after Raffles' presence, explain Raffles' efforts in building Singapore, and explain Raffles' successful policy in building Singapore as a trading center. The research method used is the historical method through the stages, namely; heuristics, criticism, verification, interpretation and historiography. The results of this study provide information about the impact of the arrival of governor-general Raffles in the economy in Singapore, which can also affect progress in Indonesia and Southeast Asia. Singapura pada masa sebelum kedatangan Raffles merupakan wilayah yang masih tertutup hutan, bakau, dan lumpur. Raffles yang telah memperbaharui persetujuan pada tahun 1785 dengan Sultan Johor kemudian membeli dan membangun Singapura menjadi pusat pelabuhan dan kota dagang internasional yang sangat strategis dan ramai. Penelitian ini bertujuan untuk menjelaskan pertumbuhan Singapura setelah kehadiran Raffles, menjelaskan upaya Raffles dalam membangun Singapore, dan menjelaskan kebijakan Raffles yang sukses membangun Singapura selaku pusat perdagangan. Metode penelitian yang digunakan adalah metode sejarah melalui tahapan yaitu; heuristik, kritik, verifikasi, interpretasi dan historiografi. Hasil penelitian ini memberikan sebuah informasi tentang dampak kedatangan gubernur jenderal Raffles dalam bidang perekonomian di Singapura yang dapat berpengaruh juga pada kemajuan di Indonesia dan Asia Tenggara.
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Mufrodi, Ali. "The Spice Route and The Sub-Urban Muslim Community in South East Asia." Sunan Kalijaga: International Journal of Islamic Civilization 5, no. 1 (March 30, 2022): 81. http://dx.doi.org/10.14421/skijic.v5i1.2151.
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The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.
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Thohir, Ajid. "Establishing the Historiography of Islamic Sultanate in Nusantara." Academic Journal of Interdisciplinary Studies 10, no. 4 (July 8, 2021): 81. http://dx.doi.org/10.36941/ajis-2021-0100.
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This article is to show how to formulate historiography of Islamic sultanate in Nusantara and This article aims to explain and explore Islamic civilization from the time of the Islamic sultanate in Nusantara (Southeast Asia). This study uses historical research methods with four procedures that are followed, namely Heuristic, Source Criticism, Interpretation, Historiography and a qualitative approach. The awareness and courage to use local sources will attract new enthusiasm in writing Islam Nusantara. Western scepticism towards the original source will only limit the creativity of local Muslim historians to create works of national identity and ancestry. This does not end with criticizing local sources and scavenging them, but instead honours them using the humanities disciplines to understand past content and information in an honest academic endeavour. If comprehensive mapping and reconciliation with local sources can be carried out, then Islam in Nusantara will gain a status as prestigious as elsewhere. Can strengthen regional Islamic identity and will strengthen the nations of Southeast Asia because of the same historical roots. From an institutional perspective, this study can guarantee the availability of religious data and information, especially those related to the early arrival of Islam and its development. Although many works have been published on the history of Islamic civilization in the Nusantara, there has been no special attention to the historical development of Islamic civilization seen from the side of the Islamic sultanate in the Nusantara.
Received: 4 March 2021 / Accepted: 6 May 2021 / Published: 8 July 2021
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Aderoben, Andromeda, Ira Septiansi, and Syarifuddin Syarifuddin. "Ekonomi Perang Jepang di Palembang, 1942-1945." Fajar Historia: Jurnal Ilmu Sejarah dan Pendidikan 6, no. 1 (June 25, 2022): 13–28. http://dx.doi.org/10.29408/fhs.v6i1.4160.
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The essence in this writing is the treasury in the preservation of Palembang's local history that is minimal in the literature of the Japanese occupation. Studies in the field of the local economy in Palembang during the Japanese occupation are still few, for the existence of this writing can be a part of the wealth of local history. The main point of this research is the economy as a supporter of Japan's military war, not focusing on the economy of local communities. This paper uses historical research methods, namely heuristics, source criticism, interpretation, and historiography. Palembang's rich mineral resource potential became a supporter of the Great East Asian War by Japan in 1942-1945. This paper presents images and tables as simplifications in reconstruction results.Intisari dari penulisan ini adalah khazanah pelestarian sejarah lokal Palembang yang minim dalam literatur pendudukan Jepang. Kajian di bidang ekonomi lokal di Palembang pada masa pendudukan Jepang masih sedikit, agar keberadaan tulisan ini dapat menjadi bagian dari kekayaan sejarah lokal. Pokok dari penelitian ini adalah ekonomi sebagai pendukung perang militer Jepang, tidak terfokus pada ekonomi masyarakat lokal. Tulisan ini menggunakan metode penelitian sejarah, yaitu heuristik, kritik sumber, interpretasi, dan historiografi. Potensi sumber daya mineral Palembang yang kaya menjadi pendukung Perang Asia Timur Raya oleh Jepang pada tahun 1942-1945. Makalah ini menyajikan gambar dan tabel sebagai penyederhanaan dalam hasil rekonstruksi.
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Tomelleri, Vittorio Springfield. "E.D. Polivanov and the Georgian language: synchronic questions and diachronic perspectives." Cahiers du Centre de Linguistique et des Sciences du Langage, no. 49 (August 28, 2016): 57–74. http://dx.doi.org/10.26034/la.cdclsl.2016.405.
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The present paper deals with a short contribution which E.D. Polivanov published in 1925 in the scientific journal of the Central Asia State University during his stay and work at the University of Taškent. Polivanov’s text presents a phonological analysis of the Georgian consonant system and aims at making the transcription system devised by the academician N.Ja. Marr for the rendering of Georgian sounds comparable with the better known and more useful alphabet of the International Phonetic Association.
In addition to the synchronic description and classification of Georgian con-sonants, in which, contrary to the customary interpretation, weak aspiration of voiceless plosives is claimed, Polivanov offers an interesting diachronic ex-planation of the defective postvelar (uvular) series, which in contemporary standard Georgian features only the voiceless ejective member; his reconstruction of the former system is based on typological assumptions about the different behaviour of voiced and voiceless obstruents with respect to lenition (spirantisation).
Some years later, the Georgian linguist G.S. Axvlediani provided ar-guments, based on internal reconstruction, which confirmed and further developed Polivanov’s hypothesis. Although he had reviewed Polivanov’s contribution for a Georgian journal in 1926, Axvlediani did not mention it in his later work, probably because Polivanov in the meanwhile had become persona non grata in Soviet lin-guistics for his open criticism of Marr’s linguistic theory.
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Nurcahya, Nurcahya, and Mahbub Hefdzil Akbar. "Pemikiran Muhammad bin Sulaiman bin Saad Al-Kafiyaji dalam Bidang Sejarah: Studi Historiografi dan Filologi Terhadap Kitab Al-Mukhtas A-R Al-Mufid Fi Ilmi Al-Tarikh Abad ke-15 M." Historia Madania: Jurnal Ilmu Sejarah 3, no. 2 (July 29, 2020): 121–46. http://dx.doi.org/10.15575/hm.v3i2.9172.
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Al-Kafiyaji was a popular folk teacher of his time and he also mastered quite a number of scientific branches and wrote many works especially in the field of history namely the book of Mukhtasar al-MufId fi Ilmi al-Tarikh. The purpose of this study aims to determine the biography and thoughts of al-Kafiyaji in the field of history based on the book of Mukhtasar al-Mufid fi Ilmi al-Tarikh. The method used in this study is a qualitative method, namely by collecting data through literature and documentation. The data analysis technique is done by the heuristic, criticism, interpretation and historiography methods. Based on this study it was concluded that: first, Muhammad bin Sulaiman bin Saad bin Mas'ud al-Rumi Muhyiddin Abu Abdillah al-Kafiyaji al-Barumi al-Hanafi was born around 788H / 1386/7 AD in the Anatolian Caucasus region located in the Asian region of Asia small and died in Egypt, and took the education world from the land of Sham to Egypt and produced many many works especially in the field of history. Secondly, in the field of history or Tarikh he has written the work entitled Mukhtasar al-Mufid fi Ilmi al-Tarikh. In this book, al-Kafiyaji examines the principles of historiography, the basics and the problems of historiography and the virtues of experts and sciences. He also investigated the date, from the definition based on language, custom, and terminology, to the history of the Tarikh. This book discusses the goals and conditions that must be possessed by someone who will write history.
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Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.
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Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.
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Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.
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Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.
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Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.
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Sudarman, Sudarman, and Ahmad Taufik Hidayat. "Relasi Guru-Murid di Surau Minangkabau Pertengahan Abad 20." Sains Insani 3, no. 3 (December 6, 2018): 1–8. http://dx.doi.org/10.33102/sainsinsani.vol3no3.65.
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In the twentieth century, Minangkabau became the center of renowned Islamic education. Its students came from many countries in Southeast Asia. One of the uniqueness of the Islamic education system in Minangkabau in the 20 century is the continuing relationship between pupils and teachers even though the students have completed their education. This study aims to find patterns of relationships that exist between teachers and students in the Minangkabau region in the past. Based on the contents of the letters and supported by supporting data results in the finding that there are three patterns of relationships between teachers and students in Surau Baru Mungka, namely, the pattern of sheikh and santri relation, a teacher becomes a central figure who has high spiritual values; Patterns of parent and child relationships, where teachers are central figures who protect their children; And patron-client relationship pattern, where the teacher is the source of power. The source of data of this study are letters gathered form Surau Baru in Mungka, in form of documents and interviews with teachers and students who are still in associated with surau Mungka. The method of this study used historical research by performing several stages. First, heuristic (gathering sources). Second, source criticism (selecting primary and secondary sources). Third, interpretation (doing interpretation of the sources found). Fourth, historiography (rewrote from research result).
ABSTRAK
Pada abad ke-20, Minangkabau menjadi pusat pendidikan Islam yang tersohor. Murid-muridnya banyak berasal dari pelbagai negara di Asia Tenggara. Salah satu daya tarikan dari sistem pendidikan Islam di Minangkabau pada abad ke 20 ialah relasi antara murid dan guru yang terus berlangsung meskipun murid telah menuntaskan jenjang pendidikannya. Penelitian ini bertujuan untuk menemukan pola-pola relasi yang terjalin antara guru dan murid di wilayah Minangkabau pada masa lalu. Berdasarkan konten surat-surat dan didukung oleh data-data penunjang menghasilkan temuan bahawa terdapat tiga pola relasi yang terjalin anatara guru dan murid di Surau Baru Mungka, iaitu: pola relasi syekh dan santri, seorang guru menjadi figur sentral yang memiliki nilai spiritualitas yang tinggi; pola relasi orang tua dan anak, di mana guru merupakan figur sentral yang mengayomi anak-anaknya; serta pola relasi patron-client, di mana guru merupakan sumber kekuasaan. Sumber data daripada penelitian ini adalah surat-surat yang terdapat di Surau Baru Mungka, berupa dokumen dan melakukan wawancara dengan guru dan murid yang masih memiliki kaitan dengan suaru Mungka. Adapun metode penelitian ini mempergunakan metode penelitian Sejarah dengan melakukan beberapa tahap. Pertama, heriustik (mengumpulkan sumber). Kedua, kritik sumber (memilih sumber-sumber primer dan sekunder). Ketiga, interpretasi (melakukan penafsiran terhadap sumber-sumber yang ditemukan). Keempat, historiografi (menuliskan kembali dari hasil penelitian).
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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.
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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.
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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
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Gawlikowski, Krzysztof. "Zachodni indywidualizm a konfucjańska apoteoza grupy i tożsamości grupowej." Azja-Pacyfik 1, no. 23 (February 29, 2020): 36–76. http://dx.doi.org/10.15804/ap202002.
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The study presents one of the fundamental differences between Western and Confucian civilisations: individualistic western interpretation of self versus Confucian group-self (we-self) and group identity. The study starts with Hong Kong scholars’ opinions: which western concepts are entirely alien to Chinese tradition. According to them, an individual is not treated there as the highest value nor has attributed ‘innate dignity’, as in the West. Equality is rejected, because all social relations are based there on a hierarchical order. The concepts and ideals of individual autonomy, of self-direction, freedoms and rights had also been unknown there, like many other western concepts, since they have Christian and Greek-Roman roots. The author subscribes to F.W. Mote’s conclusion that there is a ‘cosmological gulf’ between Chinese and western civilisations. The author considers right Qian Mu’s opinion that the creation of social, human nature of each individual is a fundamental concept of Chinese civilisation, hence the state is treated as a kind of one gigantic school, in which all citizens are considered ‘pupils’, and all ‘chiefs’, from father to emperor, as respected ‘tutors’. The principle of maintaining harmony and unity excludes various partial visions and different personal political options since consensus is required and individual criticism, in particular towards all ‘authorities’ is condemned. The study presents various explanations and concepts of ‘Confucian self’ (Chinese, Japanese and Korean), among them ‘group self’, ‘contextual self’, ‘enlarged’ and primitive ‘small self’, ‘multiple self’, self as a ‘centre of relationships’, ‘dependent personality’, ‘sacredness of group life’, the idea of group unity ‘being one in soul and body’, etc. The author presents in detail Roger T. Ames’ concept of Confucian self as ‘focus-in-the-field’ indicating that it explains well the different social position of individuals, which could vary from ‘small’ and insignificant to ‘gigantic’. The study outlines as well the religious Chinese context of such concepts. Owing to such an emphasis on group and not personal self, it is difficult to understand properly and adapt the fundamental western political concepts such as human rights and liberal democracy since they serve autonomous individuals lacking in East Asia. The study outlines the education process and the essential concepts of how children have to be educated in the Confucian tradition. These realities change, of course, but slowly and merely partially, since the traditional concepts still serve well social needs and efficient modernization. In the end, the author indicates a broader cultural context in which such concepts of self could operate. For instance, Confucian tradition glorifies harmony, accord and maintaining consensus, whereas it condemns struggle, quarrels and open criticism of others, in particular of authorities. Western individual protests and criticism challenge this approach. When the Christian concepts of brotherhood, love of one’s neighbour and equality were lacking, and all other communities in the same country are treated as ‘alien’ and ‘potentially harmful’, it was difficult to form national identity and solidarity. Moreover, under such circumstances, wide interests and engagement in politics of the state could not appear. Hence ‘culturalism’, based on group cultural identity, instead of nationalism evolved. The western individualistic spirit of adventure, traveling, seeking something new was also lacking, on the contrary, the Confucian ideal was to live together with one’s family in a native village/community. This cultural and social context is an obstacle to this day to the adaptation of western institutions and values related to individual.
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Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.
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Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.
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TALUPUN, JOHANA SILVANA. "RESENSI BUKU : ASIAN BIBLICAL HERMENEUTICS AND POSKOLONIALISM; CONTESTING THE INTERPRETATIONS." KENOSIS: Jurnal Kajian Teologi 2, no. 1 (December 17, 2018): 90–101. http://dx.doi.org/10.37196/kenosis.v2i1.35.
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Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations ditulis oleh R.S.Sugirtharajah, seorang Profesor di bidang Biblical Hermeneutic. Ia lahir di Sri Lanka dan memiliki pendidikan pascasarjana di India dan Inggris. Sebagai seorang pakar di bidang Biblical Hermeneutic tentu banyak karya telah dihasilkannya yang berhubungan dengan studi Alkitab. Dua karya yang dirintisnya dan sangat di kenal dunia adalah teori kritis tentang studi Alkitab yaitu postcolonial criticism dan perhatiannya pada marginal interpretative voice dengan bukunya yang sangat terkenal yaitu Voices from the Margin.Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations yang merupakan kumpulan esai dari hasil penelitiannya di India. Tesis yang didikembangkannya adalah sebuah pendekatan hermeneutik Alkitab yang dirasa lebih cocok untuk dikembangkan di Asia. Pendekatan hermeneutik ini dipakainya untuk menentang pendekatan hermeneutik lain yang sudah dikembangkan sebelumnya. Buku ini dibagi atas dua bagian. Bagian pertama terdiri dari empat bab dan bagian kedua, tiga bab. Hasil penelitian itu menunjukkan bahwa kolonialisme telah memainkan peran yang penting pada interpertasi terhadap tradisi keagamaan baik Hindu maupun Kristen di India selama dan setelah Inggris berkuasa.
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Luque, Alejandro, Francisco José Gordillo-Vázquez, Dongshuai Li, Alejandro Malagón-Romero, Francisco Javier Pérez-Invernón, Anthony Schmalzried, Sergio Soler, et al. "Modeling lightning observations from space-based platforms (CloudScat.jl 1.0)." Geoscientific Model Development 13, no. 11 (November 12, 2020): 5549–66. http://dx.doi.org/10.5194/gmd-13-5549-2020.
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Abstract. We describe a computer code that simulates how a satellite observes optical radiation emitted by a lightning flash after it is scattered within an intervening cloud. Our code, CloudScat.jl, is flexible, fully open source and specifically tailored to modern instruments such as the Modular Multispectral Imaging Array (MMIA) component of the Atmosphere–Space Interactions Monitor (ASIM) that operates from the International Space Station. In this article, we describe the algorithms implemented in the code and discuss several applications and examples, with an emphasis on the interpretation of MMIA data.
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Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.
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Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.
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Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.
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Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.
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Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.
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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.
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Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.
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Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.
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Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.
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An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries
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Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.
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Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.
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Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.
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CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.
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Art criticism can be described as an examination, determination, and mental activity that seeks the value of an art work. In an art criticism, different analysis strategies and methods can be chosen for the related artwork. Edmund Burke Feldman's “researching art criticism” criticism model, which is determined as a method in thearticle, is one of them. In th earticle, it is aimed to examine the method of “researching art criticism” in general, and in particular, to criticize Paula Rego’s artwork called “The Maids” with this method. For this criticism, “description, analysis, interpretation and judgment-evaluation” phases for the work were formed. Description and analysis subheadings are included in the “results section”. The other two subheadings, which include the relationship, interpretation and evaluation of the results section’s informations, are also considered as the “discussion section”. Keywords: Art criticism, Feldman model of criticism, Description, Analysis, İnterpretation, Judgment, Evaluation, Paula Rego, The Maids
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Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.
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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>
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JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.
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JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.
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Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism." International Journal for Research in Applied Science and Engineering Technology 9, no. 12 (December 31, 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.
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Abstract: This article examines the fact that after the independence of Uzbekistan, the works of modern literature began to be reevaluated on the basis of new approaches. Literary scholar Ilhom Ganiev's monograph "Poetics of Fitrat dramas" is analyzed and the poetic world of the playwright is covered. The article is based on the analysis of the physicist's focus on Fitrat's character creation skills, the symbolic and figurative motives used in dramas, and the use of artistic language. Keywords and word expressions: drama, jadid literature, criticism, natural science, jadid studies, jadid writers, playwright, drama, symbolism, theater, tragedy, soviet ideology, “Abulfayzkhan”, confection, “Hindu ihtilotonzhon”, conflict, independence ideas, poetic thought, hermeneutic thinking, vulgar-sociological approach, principle, reassessment, new scientific and aesthetic thinking, systematic approach, analysis and interpretation, hermeneutics, synergetics, structuralism, historical-biographical approach, historical-cultural approach, modernism, absurdity, existentialism.
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Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (December 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.
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NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (October 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.
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Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (March 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.
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West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (October 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.
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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.
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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab
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Bowen, John R. "The Forms Culture Takes: A State-of-the-Field Essay on the Anthropology of Southeast Asia." Journal of Asian Studies 54, no. 4 (November 1995): 1047–78. http://dx.doi.org/10.2307/2059959.
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If each world region has its own style of anthropological analysis, then surely Southeast Asia has come to be the place where interpretive approaches to culture have reigned, whether in anthropology, history, or politics. Interpretive anthropologists, drawing largely on Boas and Weber, analyze culture into publicly accessible forms and the interpretations different actors give those forms. Despite recent criticisms by political economists as well as postmodernists, this approach continues to guide much of the current research by anthropologists working in Southeast Asia.