Relevant bibliographies by topics / Baha'i

Academic literature on the topic 'Baha'i'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Baha'i"

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Rojiati, Umi. "Manajemen Komunikasi Sosial Penganut Agama Baha’i di Kota Bandung." Communicatus: Jurnal Ilmu komunikasi 3, no. 1 (June 25, 2019): 1–16. http://dx.doi.org/10.15575/cjik.v3i1.5033.

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This study aims to obtain an overview of Religious Experience. Principles of Baha'i Trust and Social Communication. Dogma and Baha'i Trust in Influencing Social Communication of Followers and Social Communication of Adherents of the Baha'i Religion with the Neighborhood Community. This research uses phenomenological methods and theories, qualitative approaches. The results of the study show that the essence of religious experience, namely sensitivity to the sacred, the religious experience is not only natural but also cultural. The Baha'i believe that God is the Creator of the universe, the apostles and prophets are intermediaries to channel God's will for humans through divine revelation contained in the holy books of various religions in the world. The purpose of the Baha'i religion is to realize spiritual transformation in human life and renew the institutions of society based on principles to the Essence of God, the unity of religion, and the unity of all humanity. From some of the teachings, goals, and visions of the Baha'i, the Baha'is in Bandung transformed themselves through their daily attitudes that are always friendly to everyone and open to the local community.Penelitian ini bertujuan untuk memperoleh gambaran mengenai Pengalaman Keagamaan. Asas-asas Kepercayaan Baha’i dan Komunikasi Sosial. Dogma dan Kepercayaan Baha’i dalam Mempengaruhi Komunikasi Sosial Para Pengikutnya dan Komunikasi Sosial Penganut Agama Baha’i dengan Masyarakat Sekitar. Penelitian ini menggunakan metode dan teori fenomenologi, pendekatan kualitatif. Hasil penelitian menunjukan bahwa, Hakikat pengalaman keagamaan, yaitu kepekaan terhadap yang suci, maka pengalaman religious bukan hanya natural tetapi juga kultural. Umat Baha’i percaya bahwa Tuhan adalah Sang Pencipta alam semesta, para rasul dan nabi merupakan perantara untuk menyalurkan kehendak Tuhan bagi manusia melalui wahyu Illahi yang terdapat dalam kitab-kitab suci berbagai agama di dunia. Tujuan agama Baha’i adalah untuk mewujudkan transformasi rohani dalam kehidupan manusia dan memperbaharui lembaga-lembaga masyarakat berdasarkan prinsip-prinsip ke Esaan Tuhan, kesatuan agama, dan persatuan seluruh umat manusia. Dari beberapa ajaran, tujuan dan visi umat Baha’i tersebut, para penganut Baha’i di Bandung mentransformasikannya lewat sikap mereka sehari-hari yang selalu ramah kepada setiap orang dan terbuka terhadap masyarakat setempat.
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Juncosa, Magda. "Fe Baha'i." Arxiu d'Etnografia de Catalunya, no. 8 (February 12, 2016): 42. http://dx.doi.org/10.17345/aec8.42-48.

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Pèrsia és el bressol de la revelació Baha'i. A partir de l'any 1844 es pot començar a parlar de l'Era Baha'i. Aquest és l'any en què el profeta declara la seva missió: fundar una religió independent. Mirza Alí Muhammad, que més tard s'anomenaria Báb (porta), va néixer el 1819 a Shiráz, al sud de Pèrsia. Era descendent del profeta Mahoma i es proclama com el dotzè imams. Posseïda de totes les virtuts, vivia i seguia totes les ordenances de Mahoma. Als 25 anys es declara elegit per Déu com a missatger diví i forma un grup amb 18 deixebles per difondre les seves creences; és la difusió del moviment babí. La Fe és perseguida com a herètica per la resta de religions perses. L'any 1850 es condemna el Báb i actualment es troba enterrat al mont Carmel (Haifa, Israel), lloc sagrat per als baha'is.
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Nazerian, Keyvan. "Baha'i religion." Nature 368, no. 6469 (March 1994): 284. http://dx.doi.org/10.1038/368284b0.

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Danesh, Roshan. "Imagining Baha'i Law." Baha'i Studies Review 14, no. 1 (December 1, 2007): 97–105. http://dx.doi.org/10.1386/bsr.14.97_7.

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Commentary on Udo Schaefer, An Introduction to Baha'i Law: Doctrinal Foundations, Principles and Structures, Journal of Law and Religion, vol. 18, no. 2 (20023) 30772 (available at <ext-link xmlns:xlink="http://www.w3.org/1999/xlink" ext-link-type="uri" xlink:href="http://http://www.udoschaefer.com/pdffiles/introduction%20bahai-law.pdf">http://www.udoschaefer.com/pdffiles/introduction20bahai-law.pdf</ext-link>).
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LAWSON, TODD. "Baha'i Religious History." Journal of Religious History 36, no. 4 (December 2012): 463–70. http://dx.doi.org/10.1111/j.1467-9809.2012.01224.x.

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GILAD, LISA. "A Baha'i Refugee Story." Journal of Refugee Studies 2, no. 2 (1989): 276–83. http://dx.doi.org/10.1093/jrs/2.2.276.

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Apriliyadi, Illi. "Strategi Komunikasi Penganut Agama Baha’i dalam Membangun Citra Positif di Masyarakat." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 2 (June 26, 2020): 151–69. http://dx.doi.org/10.31538/almada.v3i2.719.

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Negative images are often experienced by co culture groups in the community, as experienced by Baha’i religious followers. Therefore they need a communication strategy in building a positive image in the community. This study aims to determine the communication strategies of Baha'i followers in the village of Cebolek Kidul, Margoyoso sub-district, Pati regency in building a positive image in the community. This study examines the components of communication strategies in terms of message planning, communication approaches, and media selection. This research uses the co-culture theory by Mark Orbe. The interpretative phenomenological analysis used in this study as analytical techniques of the data. The Result of this study show that Baha’i followers uses an Accommodation strategy to build a positive image in the community. This strategy ranges on the Non-Assertive Accommodation and the Assertive Accommodation. In the aspect of planning the message, the Baha'i Pati held a meeting with members of the local spiritual assembly before the message is delivered to the community. The communication approach is carried out by way of friendship with residents and local government officials, using verbal and non-verbal language by showing smiles and polite language. Finally in the aspect of media selection, Baha'is in the village of Cebolek use brochures and film screenings on Baha'is, this is done so that the public understands and knows about the teachings of the Baha’i faiths.
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MacEoin, Denis. "Making the invisible visible: introductory books on the Baha'i religion (the Baha'i Faith)." Religion 43, no. 2 (April 2013): 160–77. http://dx.doi.org/10.1080/0048721x.2012.705975.

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Possamai, Adam, and Alphia Possamai-Inesedy. "The Baha'i faith and Caodaism." Journal of Sociology 43, no. 3 (September 2007): 301–17. http://dx.doi.org/10.1177/1440783307080108.

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In Australia, new immigrant and ethnic communities constitute the largest segment of the phenomenon of increasing religious diversity and change. These groups celebrate and maintain a way of life and a religious culture from elsewhere, but they are also working in Australian society: not just resisting pressures for assimilation, but helping members to translate the norms and values of their land of origin into the new Australian context. In this process, a de-secularization of the world at both local and global levels occurs; indeed, while offering support to migrants, these groups offer a site of `cultural security' to them and simultaneously promote and diffuse their religion in Australia's public sphere. This article focuses on the Baha'i faith and Caodaism; two groups with an ever-increasing growth in the Western world, and an involvement at local, national and international levels. The research shows that these two groups have had different measures of success in Australia, highlighting the fact that the de-secularization process does not have the same intensity among these groups. This article aims at finding the reason behind this difference of intensity.
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Savi, Julio. "The Baha'i Faith and the Perennial Mystical Quest: A Western Perspective." Baha'i Studies Review 14, no. 1 (December 1, 2007): 5–22. http://dx.doi.org/10.1386/bsr.14.5_1.

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The author analyses a definition of mysticism formulated by William Ralph Inge and western ideas on mystical experience. Then he proceeds to discuss mysticism as an intrinsic aspect of the Baha'i Faith and mystical experience as expounded in the Baha'i writings. The latter pay greater attention to the practical and logical aspects of mysticism than to the visionary and illogical ones. The author examines some of the reasons for Baha'i and non-Baha'i criticism of mysticism and suggests a Baha'i definition of mysticism. He then attempts to describe the Baha'i mystical path, as expounded by the Universal House of Justice.
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Dissertations / Theses on the topic "Baha'i"

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Mash, S. David. "An examination of Baha'i Christology." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Badee, Hooshmand. "Baha'i teachings on economics and their implications for the Baha'i community and the wider society." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11190/.

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The Bahá’í faith has appeared at a time of global social and economic integration and internationalisation of affairs. Therefore, it is timely to carry out a systematic study of the extensive volume of primary writings of the Bahá’í faith on economics and related subjects. This is the focus of this dissertation. This research will further attempt to explore and develop the understanding of Bahá’í writers and scholars on this subject, and systematise them in a fashion that is accessible to academia, and beneficial to the Bahá’ís, the Bahá’í institutions and the wider society. This requires extensive study of primary scriptures and institutional resources of the Bahá’í faith. The discussion will be centered on the Bahá’í belief of unity as a core principle and as a prerequisite for improving the material and spiritual life of the Bahá’í community. Consequently, through a holistic approach this research links spiritual principles to the material life of individuals and families. The proposition is that a multi-dimensional solution based on the material and spiritual aspects of life can influence human action and improve people’s quality of life. The thesis argues that the role of economics is to attain a good life and the role of religion is to educate and inspire people how to live a good life, hence the assertion is that the Bahá’í faith as a religion and economics as a social science are complementary in their aims and objectives. The two entities as social disciplines would work well together in creating a better-balanced life and prosperous communities. The inspired vision of this thesis is therefore not limited to the Bahá’í community but also applies to the wider society. Without discarding the existing economic systems, models and theories, the proposition is that the exploration, appreciation and understanding of moral and spiritual principles of the Bahá’í faith on economics would be harmonising and beneficial to all.
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Lee, Anthony Asa. "The establishment of the Baha'i faith in West Africa the first decade, 1952-1962 /." Diss., Restricted to subscribing institutions, 2007. http://proquest.umi.com/pqdweb?did=1456284841&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Mehrgani, Shahla. "Baha'i faith and the construction of social reality : how do Baha'is translate the word of God into practice?" Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/21674/.

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In this thesis I focus attention on the Baha’i process of community-building within its periodic context. Towards this aim, I answer the question of how Baha’is translate the word of God into practice to construct their social reality. This project takes a constructionist approach and applies Peter Berger’s conceptual framework to interpret Baha’i scriptures. This study also takes an ethnographic methodology that includes semi-structured interviews as well as observations to study the lived experience of the Bahá’ís in Sheffield. I demonstrate that the stability of the Bahá’í community-building efforts was maintained from 1934 up until 1996. Nonetheless, since 1996, radical shifts have happened in the Bahá’í community, regarding the aims and the means of the community building. In this research I have identified the shifting period of the community-building among the Bahá’ís as deconstruction. The study verifies the changes in community-building have been radical enough to change the nature of the community from an international, institutionalized community into various, similar, local communities spread all around the world. Accordingly, an institutional community aiming to establish a New World Order through the institutes of the Bahá’í Administrative Order is turning into an individual-centred community aiming for the betterment of the world through starting from the neighbourhoods. The study adds to Berger’s conceptual framework for the social construction of reality by introducing the notion of “deconstruction”. Through this research, I will also enrich the literature of the sociology of religion regarding studying Baha’is constructing their desired community based on their interpretations of their holy writings.
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Pourshafie, Tahereh, and Tahereh Pourshafie@flinders edu au. "Essential Features of Wisdom Education in Baha'i Schooling." Flinders University. Education, 2007. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20070727.144412.

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This thesis explores wisdom education, in theory and practice, at a Bahá’í-inspired school. As background for this research, the thesis investigates the concept of wisdom, taking into account representative voices from philosophy (Socrates), psychology (Sternberg) and Biblical studies (Proverbs), and undertaking a detailed analysis of wisdom as a central idea in Bahá’í thought and Bahá’í education. The data for the research into Bahá’í education was collected at Nancy Campbell Collegiate Institute (NCCI), a Bahá’í-inspired school committed to wisdom education. NCCI, located in Stratford, Canada, provides a solid foundation for education through the twin pillars of ‘achieving academic excellence’ and a ‘clear moral framework’. NCCI asserts that the centre of the educational experience is their commitment to nurturing and inspiring qualities of the spirit, emphasizing that the spiritual life of their students is an important element of their overall development. The data collected was analysed through the strategies and techniques of interpretive ethnography in educational research. The sources for generating the data were: participant observation, interviews and document/curriculum analysis. After critical analysis of the data, it became apparent that wisdom in this school is understood to be more than knowledge and experience. Wisdom is an educational process involving: · An innate capacity within each individual to become wise. · The stimulus of this innate wisdom capacity through exploring fields of both spiritual and material knowledge. · An acquired understanding of these spiritual and material worlds that increases the potential for good in individual and collective lives. · Making informed and beneficial moral and life decisions based on this acquired understanding, which becomes an integral part of the person’s life experience. · Reflection on decisions made and actions taken, which enables the individual to gain a new level of understanding for seeking knowledge and making better decisions. Also, it became apparent that the acquisition of wisdom is more than seeking knowledge from the elders, God and the environment. There was a strong consensus amongst the informants that education is a vital instrument to stimulate the development of the innate wisdom in their students. This was evident by the way the school emphasised the implementation of the 19 Moral Capabilities (Appendix Three) and promoted spiritual awareness, employed the technique of consultation, implemented the concept of mentorship, upheld the principle of Unity in Diversity, and used performing arts through dance and theatre workshops to enhance social, moral and spiritual understandings. The model of wisdom education investigated in the research undertaken in this thesis offers a valuable model for exploring wisdom education in a wide range of contemporary schools in Australia.
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Berger, Julia. "Divine polity : the Baha'i international community and the United Nations." Thesis, University of Kent, 2018. https://kar.kent.ac.uk/66680/.

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This thesis argues that in order to understand more fully the engagement of non-governmental organizations (NGOs) with the United Nations-specifically NGOs that express a religious or faith-based commitment-we must consider both their actions and the rationale behind them, the what as well as the why. To study the underlying rationale, the thesis introduces the concept of the organizational substrate, which offers a new analytical tool to draw out this undertheorized dimension of religious NGOs (Chapter 2). The substrate complements the analytical tools currently deployed by social scientists and goes beyond descriptions of organizational behavior to examine the internal rationale underpinning the behavior. The internal rationale is explored through a focused analysis of the Bahá'í International Community's United Nations Office (BIC). This organization is selected because of its reputation as a valued and effective contributor in UN fora; its seventy-year history of engagement (1945-2015); and its scriptural engagement with questions of politics and world order. The thesis also contributes to the nascent scholarship about UN-accredited religious NGOs outside of the Christian tradition. Having identified the constitutive elements of the BIC's organizational substrate, using a hermeneutic and historical approach, the thesis develops a distinct periodization of the BIC's engagement from 1945-2015. The periodization provides a historical framework (though not a historical analysis) for examining the manner in which the substrate shapes action across different historical circumstances. Each of the four historical periods offers evidence of the salience of the organizational substrate for understanding the operation of the NGO. The first period, 1945-1970 (Chapter 3) enables us to see the manner in which the substrate frames the BIC's rationale for engagement with the UN and its understanding of the UN in the context of the broader processes of civilizational, social and political evolution. In the second period, 1970-1986 (Chapter 4), the thesis demonstrates the pivotal role of Bahá'í authoritative structures in articulating, elucidating, and socializing the substrate of the organization. Between 1986 and 2008 (Chapter 5), the substrate-based analysis reveals a distinct epistemology and methodology-associated with the conception and pursuit of peace. During the final period, 2008-2015 (Chapter 6), the substrate undergirds the shift to an explicitly discursive, organic approach to engagement in UN processes, and a reconceptualization of the terms of engagement with the UN. This thesis goes beyond social scientific approaches to the study of religious actors at the UN, to demonstrate that knowledge and action require understanding of the distinct rationality of each NGO. It is by identifying and observing the operation of the organizational substrate that this pivotal and foundational element of NGO engagement at the UN comes to light.
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Harrison, Colette M. "Baha'i faith members' experiences contributing to long-term substance abuse recovery." Thesis, Capella University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3646135.

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The purpose of this research was to further elucidate two related factors about recovery from addiction to alcohol and/or other drugs. The lived experiences of participants gave texture to this qualitative phenomenological study and focused on gaining an appreciation of the characteristics of long-term sobriety. There has been a gap in the literature regarding what transpires over time for those who remain sober/clean for five years or more. One particular aspect was the role that spirituality played in long-term recovery. While spirituality has been studied, it has not often been addressed from a different perspective than that offered through the prevalent 12-Step model. For this study, members of the Bahá'í Faith from across the United States were recruited through a Bahá'í listserve to obtain the broadest possible demographics within this target group. The significance of spirituality and/or aspects of their faith were an integral part of the participants' lives and provided a framework that encouraged them to be of service to others and help others in community-building initiatives. Key themes were identified as education, self-determination, spirituality, and transformation. The length of sobriety of the participants ranged from five to 40 years and participants were between 25 and 73 years of age. A shift has gradually taken place in substance abuse treatment from a paradigm of relapse prevention into a process of community recovery and "wellbriety." This most recent approach is in keeping with the Bahá'í principles leading to the acquisition and practice of virtues or strengths of character. Character strengths in turn helped the participants effectively navigate the challenges of "living life on life's terms." Living by these principles led participants to develop a new sense of self brought about through self-determination and self-efficacy. Together, self-determination and self-efficacy also formed the research's theoretical framework. Insights shared by the participants can inform and help those with less time in recovery, in addition to those who may still struggle with active addiction, early recovery, and new understanding of "spirituality" in this context. As such, implications from this research address recommended improvements in education, research, and practice, as well as potential policy changes.

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Horton, Chelsea Dawn. "All is one : becoming Indigenous and Baha'i in global North America." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44821.

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This study offers fresh perspective on Indigenous identity, conversion, and community. It does so through the little-studied lens of the Baha’i Faith, a religion of mid-nineteenth-century Iranian origin based on principles of oneness and a global vision of “unity in diversity.” Several thousand Indigenous people “declared” (or converted, as other faiths more commonly put it) as Baha’is in North America during the second half of the twentieth century. This study considers, by way of oral history, how and why Indigenous individuals from a broad range of backgrounds in both Canada and the United States, people who now share a sense of community, became Baha’is in this period. It demonstrates the dynamic interplay between their practices of Indigenous identities and of the Baha’i religion. Indeed, challenging conventional (and colonial) readings of Indigenous conversion and identity, which frame the first as assimilation and the second as static, this study illustrates that for many Indigenous adherents the process of becoming Baha’i was at once a process of becoming Indigenous. For some, becoming a Baha’i served to strengthen an existing sense of self as Indigenous, outside colonial strictures. For others, it was in fact through their Baha’i observance that they came to openly identify as Indigenous for the first time. Baha’i declaration and practice also brought adherents into new Indigenous and intercultural interaction, both in and outside the Baha’i community. Indigenous Baha’is often worked to realize their religious vision of peace and unity in diversity through outreach and service among other Indigenous people, in North America and elsewhere. In the process, they produced a sense of global Indigenous identification and made multiple contributions to such fields as Indigenous health, education, and cultural revitalization. In building Baha’i community, specifically, they also forged striking relationships of mutual respect with non-Indigenous adherents, while also confronting colonial tensions of intercultural communication and normative patterns of non-Indigenous practice and privilege. This study, then, further illuminates the pain and the promise of forging unity in diversity in Indigenous, and global, North America.
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Jamil, Uzma. "Minorities and "Islamic" states : explaining Baha'i and Ahmadi marginalization in Iran and Pakistan." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29509.

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This study is a comparative analysis of the marginalizarion of the Baha'is in Iran and the Ahmadis in Pakistan over the last forty years. It explores the relationship between Islam, the ulama and the state as explanatory variables. In particular, the increasing political influence of fundamentalist ulama and their closer association with state mechanisms, accompanied by the creation of a "purist," "Islamic" state ideology in Iran and Pakistan, leads to greater discrimination against these two heterodox Muslim minorities. The outcome is continuing institutionalized, state-sponsored discrimination that denies substantial legal, political and social rights to the Baha'is and the Ahmadis.
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Ghanea-Hercock, Nazila. "The interaction between the United Nations human rights system and the Baha'is of Iran (1980-1998)." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311734.

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Books on the topic "Baha'i"

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Baha'i Faith. 3rd ed. New York: Chelsea House, 2009.

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Herrmann, Duane L. Fasting: A Baha'i Handbook. England: George Ronald, 1989.

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Ahang, Rabbani, ed. The genesis of Babi-Baha'i faiths in Shiraz and Fars. Boston: Brill, 2008.

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Garlington, William. The Baha'i Faith in America. Westport, Conn: Praeger Publishers, 2005.

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Hainsworth, Philip. Baha'i focus on human rights. Leicester: Baha'i, 1985.

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The Baha'i Faith in America. Westport, Conn: Praeger Publishers, 2005.

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Bahá'í faith: A guide for the perplexed. New York: Continuum International Publishing Group, 2012.

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Adamson, Hugh C. Historical dictionary of the Baha'i Faith. 2nd ed. Lanham, MD: Scarecrow Press, 2006.

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Leo Tolstoy and the Baha'i faith. Oxford: G. Ronald, 1985.

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Peter, Smith. An introduction to the Baha'i faith. Cambridge: Cambridge University Press, 2008.

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Book chapters on the topic "Baha'i"

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Hutter, Manfred. "Baha’i." In Metzler Lexikon Religion, 122–24. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_47.

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Nigosian, S. A. "Baha’i." In World Faiths, 459–70. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-13502-8_15.

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Green, Jennifer, and Michael Green. "The Baha’i faith." In Dealing with Death, 192–93. Boston, MA: Springer US, 1991. http://dx.doi.org/10.1007/978-1-4899-7216-3_26.

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "The Baha’i faith." In Death, Religion and Law, 103–6. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-14.

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Beit-Hallahmi, Benjamin. "Bahais." In Encyclopedia of Psychology and Religion, 162–64. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_65.

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Popovsky, Mark, Benjamin Beit-Hallahmi, David A. Leeming, Fredrica R. Halligan, Jeffrey B. Pettis, Kalman J. Kaplan, Matthew B. Schwartz, et al. "Bahais." In Encyclopedia of Psychology and Religion, 92–94. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_65.

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MacEoin, Denis. "Baha'ism." In A New Handbook of Living Religions, 618–43. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166614.ch16.

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Beit-Hallahmi, Benjamin. "Bahais." In Encyclopedia of Psychology and Religion, 201–3. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_65.

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Batabyal, Guru Saday. "Mukti Bahini." In Politico-Military Strategy of the Bangladesh Liberation War, 1971, 140–60. London ; New York, NY : Routledge/Taylor & Francis Group, 2021.: Routledge India, 2020. http://dx.doi.org/10.4324/9780429317644-7.

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Buck, Christopher. "Bahá'í Faith." In The Wiley-Blackwell Companion to Religion and Social Justice, 210–23. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444355390.ch13.

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Conference papers on the topic "Baha'i"

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"Pemanfaatan Bahan Daur Ulang dalam Menunjang Kelestarian Wisata Bahari Pulau Madura." In Seminar Nasional Budaya Madura V. UTM Press, 2019. http://dx.doi.org/10.21107/budayamadura.2019.11.

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Fitriani, Rani Siti, and Riva Nabila. "INTERFERENSI BAHASA INDONESIA SEBAGAI BAGIAN DARI RUMPUN BAHASA AUSTRONESIA." In Seminar Nasional Arkeologi 2019. Balai Arkeologi Jawa Barat, 2020. http://dx.doi.org/10.24164/prosiding.v3i1.22.

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Perubahan sosial budaya di masyarakat membawa perubahan pada perkembangan bahasa Indonesia sebagai bagian dari rumpun bahasa Austronesia. Interferensi bahasa Indonesia merupakan salah satu bentuk dari perkembangan bahasa Austronesia yang terjadi pada penutur bilingual atau multilingual dalam masyarakat heterogen. Interferensi dipengaruhi oleh tiga usur yaitu, bahasa sumber, bahasa resipien, dan importasi. Penelitian ini untuk mendeskripsikan interferensi bahasa Indonesia ditinjau dari gejala bahasa. Teori yang digunakan dalam penelitian ini adalah interferensi Weinreich (1968) dan teori tentang akar melayu Mahayana (2010). Data kebahasaan yang dijadikan sumber penelitian ini diperoleh dengan teknik pengumpulan data berupa, wawancara, simak, Metode penelitian ini menggunakan metode deskriptif. Hasil penelitian ini menunjukkan bahwa interferensi dalam bahasa Indoenesia sebagai bagian dari rumpun bahasa Austronesia terdiri dari bentukan kata seperti penghilangan fonem dan penambahan fonem.
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Hendayana, Yayat. "TEKS DAN KONTEKS DALAM JEJAK BUDAYA TAKBENDA STUDI KASUS: BABASAN DAN PARIBASA SUNDA." In Seminar Nasional Arkeologi 2019. Balai Arkeologi Jawa Barat, 2020. http://dx.doi.org/10.24164/prosiding.v3i1.24.

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Babasan (perumpamaan) dan paribasa (peribahasa) yang terdapat dalam bahasa Sunda, merupakan warisan budaya takbenda yang masih tetap hidup dan digunakan oleh masyarakat Sunda hingga saat ini. Bahasa Sunda termasuk rumpun bahasa-bahasa Austronesia, yang mempunyai hubungan erat dengan rumpun bahasa Austro-Asia. Keduanya disebut sebagai rumpun bahasa Austris. Bahasa Sunda merupakan anggota dari keluarga bahasa yang besar dan penting sekali di dunia. Bahasa Sunda mengenal tiga tahapan perkembangan, yaitu bahasa Sunda Buhun (kuno), bahasa Sunda Klasik (peralihan) dan bahasa Sunda Kiwari (Masa Kini), yaitu bahasa Sunda yang mulai digunakan sejak tahun 1900-an, ketika kolonialisme Belanda mulai melancarkan politik balas budi (politik etis). Sejak saat itulah awal mula berkembangnya perumpamaan dan pribahasa dalam bahasa Sunda, yang masih tetap digunakan di zaman kini. Babasan dan paribasa tersebut merupakan teks yang diciptakan oleh para leluhur (Sunda) ketika itu, yang sudah tentu disesuaikan dengan kebutuhan zamannya, dengan konteksnya. Zaman sudah berubah. Konteks pun berubah pula. Babasan dan paribasa produk para leluhur Sunda itu tentu saja tidak semuanya cocok untuk digunakan pada masa sekarang, yang sudah jauh berubah dari masa lalu. Pikiran bahwa semua produk masa lalu bersifat adiluhung (berkualitas sangat tinggi) tidak sepenuhnya benar.. Terhadap babasan dan paribasa yang merupakan produk masa lalu itu harus dilakukan langkah-langkah penyesuaian bertahap agar dapat diterapkan dalam kehidupan sehari-hari zaman kini. Langkah-langkah bertahap itu ialah: (1) reseleksi, (2) redeskripsi, (3) reorientasi, dan (4) reimplementasi.
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Setyawan, Arif. "SIKAP BAHASA MANUSIA INDONESIA SEBAGAI PRAKTIK KEBERBAHASAAN DALAM PERSPEKTIF KE-AUSTRONESIAAN." In Seminar Nasional Arkeologi 2019. Balai Arkeologi Jawa Barat, 2020. http://dx.doi.org/10.24164/prosiding.v3i1.21.

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Realitas kebahasaan manusia Indonesia menunjukkan adanya ragam bahasa, meliputi bahasa daerah, bahasa asing, dan bahasa Indonesia. Sayangnya, sikap Bahasa manusia Indonesia sebagai sebuah praktik keberbahasaan menunjukkan gejala yang negatif. Praktik keberbahasaan tersebut terbentuk melalui pondasi ragam habitus dengan dukungan ragam sekaligus pertaruhan modal dan pertimbangan ragam ranah yang dipengaruhi oleh dominasi praktik agen-agen pendominasi. Gejala negatif sikap bahasa sepatutnya tak terjadi, mengingat ke-Austronesiaan di Indonesia menjadi hal yang tak dapat dipungkiri, baik dalam konteks kesejarahan, sosio-kultural, hingga keberbahasaan itu sendiri. Oleh sebab itu, kesadaran ke-Austronesiaan menjadi hal penting bagi manusia Indonesia guna menumbuh-kembangkan sikap bahasa sebagai praktik keberbahasaan yang mampu menempatkan realitas kebahasaan dengan bijak.
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Purwanti, Retno. "BAHASA AUSTRONESIA DARI SUMATERA." In Seminar Nasional Arkeologi 2019. Balai Arkeologi Jawa Barat, 2020. http://dx.doi.org/10.24164/prosiding.v3i1.7.

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Austronesia merupakan suku bangsa terbesar yang mendiami wilayah Indonesia. Kajian mengenai tanah asal suku bangsa melayu-polynesia ini menarik dikaji dari berbagai aspek, baik dari arkeologi, sejarah, dan bahasa. Bahasa sebagai alat untuk menyampaikan ide dan pesan antar manusia mulai muncul pada permulaan abad ke Sembilan belas. Marsden berpendapat bahwa penduduk kepulauan Pasifik berasal dari Asia (dari wilayah Tartar). Hanya penduduk dibagian barat kepulauan pasifik yang ia maksudkan tentu Melanesia kemungkinan besar berasal dari irian. Tonggak pegangan Marsden lebih condong pada pertimbangan terhadap kesukubangsaan dari pada fakta kebahasaan. Setelah itu muncul beberapa teori mengenai asal usul bahasa. Kajian terbaru menganggap bahwa asal usul bahasa Austronesia dari Kalimantan. Bahkan ada yang mengatakan dari Sumatera. Hampir semua kajian bahasa didasarkan pada aspek linguistik dan tidak menyertakan data materi. Penelitian terhadap prasasti dan manuskrip yang terdapat di Sumatera bagian Selatan sejak tahun 2009-2019 memberikan gambaran bahwa bahasa Melayu sudah digunakan di daerah ini pada abad ke-7 Masehi. Prasasti-prasasti dari masa Kedatuan Sriwijaya sebagian besar menggunakan bahasa Melayu. Pada masa kemudian ditemukan prasasti-prasasti yang dituliskan pada timah, tanduk, rotan, dan bambu yang ditulis dengan menggunakan aksara lokal dan menggunakan bahasa Melayu. Di Sumatera Selatan sampai tahun 2019 ini tercatat ada 54 bahasa pengakuan (Melayu). Jumlah tersebut belum termasuk bahasa yang digunakan pada prasasti-prasasti dan manuskrip yang ditemukan di Jambi dan Bengkulu. Berdasarkan bukti-bukti prasasti dan manuskrip dapat diduga bahwa bahasa Melayu berasal dari Sumatera.
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SADAT, ANWAR, and HASTUTI HASTUTI. "RESILIENCE OF FISHERIES A SUSTAINABLE BAHARI VILLAGE." In Call for Paper ICOGISS 2019 - International Conference on Governance Innovation and Social Sciences. Universitas Muhammadiyah Jember, 2019. http://dx.doi.org/10.32528/pi.v0i0.2500.

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Purba, Iman Pasu Marganda Hadiarto, Rahmanu Wijaya, and Apeles Lexi Lonto. "Legal Protection for Baha’i Adherent in Indonesia." In Proceedings of the 1st International Conference on Social Sciences (ICSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icss-18.2018.45.

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"Media Sosial sebagai Sarana Promosi Wisata Bahari Madura." In Seminar Nasional Budaya Madura V. UTM Press, 2019. http://dx.doi.org/10.21107/budayamadura.2019.12.

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Asmal, Idawarni, Edward Syarif, Samsuddin Amin, and M. Yahya. "Anak dan Ruang Sosial di Pantai Bahari, Bangkala-Jeneponto." In Temu Ilmiah IPLBI 2018. Ikatan Peneliti Lingkungan Binaan Indonesia, 2018. http://dx.doi.org/10.32315/ti.7.f122.

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Amri, Nurmaida, Edward Syarif, and Yahya Siradjuddin. "Peran Vegetasi sebagai Mitigasi Bencana pada Permukiman Pantai Bahari Jenepento." In Temu Ilmiah Ikatan Peneliti Lingkungan Binaan Indonesia 6. Ikatan Peneliti Lingkungan Binaan Indonesia, 2017. http://dx.doi.org/10.32315/ti.6.b017.

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Reports on the topic "Baha'i"

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Hanna, Ingrid. A Spectrographic Analysis of Bahasa Indonesia Vowel Phonemes Under Primary Stress in CVC Words. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2136.

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Claridge, Diane E., and John W. Durban. Distribution, Abundance and Population Structuring of Beaked Whales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, September 2009. http://dx.doi.org/10.21236/ada531198.

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Claridge, Diane E., and John W. Durban. Distribution, Abundance and Population Structuring of Beaked Whales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, September 2010. http://dx.doi.org/10.21236/ada541597.

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Claridge, Diane E., and John W. Durban. Distribution, Abundance and Population Structuring of Beaked Whales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, January 2008. http://dx.doi.org/10.21236/ada505196.

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Claridge, Diane E., John W. Durban, Phillip Morin, Gina Ylitalo, and David Herman. Distribution, Abundance and Population Structuring of Beaked Whales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, January 2012. http://dx.doi.org/10.21236/ada571055.

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Claridge, Diane E., John W. Durban, Phillip Morin, Gina Ylitalo, and David Herman. Distribution, Abundance and Population Structuring of Beaked Wales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, September 2012. http://dx.doi.org/10.21236/ada564263.

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Claridge, Diane E., John W. Durban, and Phillip Morin. Distribution, Abundance and Population Structuring of Beaked Whales in the Great Bahama Canyon, Northern Bahamas. Fort Belvoir, VA: Defense Technical Information Center, September 2011. http://dx.doi.org/10.21236/ada598814.

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Hartoto, Annisa Sabrina, and Ken M. P. Setiawan. Membuka Jalan untuk Pembangunan Inklusif Gender di Daerah Perdesaan Indonesia: Bunga Rampai Kajian Aksi Kolektif Perempuan dan Pengaruhnya pada Pelaksanaan Undang-Undang Desa [Forging Pathways for Gender-inclusive Development in Rural Indonesia: Case Studies of Women’s Collective Action and Influence on Village Law Implementation]. Edited by Amalinda Savirani and Rachael Diprose. University of Melbourne with Universitas Gadjah Mada and MAMPU, 2020. http://dx.doi.org/10.46580/124328.

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An edited volume (180K) of 12 analysis case studies (what we call stories of change - SOCs but these are village/region stories not individual stories). The case studies draw on multiple sources of data. These were originally written in Bahasa Indonesia, with abstracts in both English and Bahasa Indonesia. The volume also has an introductory analysis article that has its own analysis and illustrates core points from the case studies – separate and citable (see below). Case studies are organised by the five sectoral themes of the work covered by CSOs (e.g. supporting migrant workers, targeting reproductive health and nutrition, targeting social protection, targeting reductions in domestic and other gender-based violence, and support for informal sector workers who work at home).
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Hartoto, Annisa Sabrina, and Ken M. P. Setiawan. Membuka Jalan untuk Pembangunan Inklusif Gender di Daerah Perdesaan Indonesia: Bunga Rampai Kajian Aksi Kolektif Perempuan dan Pengaruhnya pada Pelaksanaan Undang-Undang Desa [Forging Pathways for Gender-inclusive Development in Rural Indonesia: Case Studies of Women’s Collective Action and Influence on Village Law Implementation]. Edited by Amalinda Savirani and Rachael Diprose. University of Melbourne with Universitas Gadjah Mada and MAMPU, 2020. http://dx.doi.org/10.46580/124328.

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An edited volume (180K) of 12 analysis case studies (what we call stories of change - SOCs but these are village/region stories not individual stories). The case studies draw on multiple sources of data. These were originally written in Bahasa Indonesia, with abstracts in both English and Bahasa Indonesia. The volume also has an introductory analysis article that has its own analysis and illustrates core points from the case studies – separate and citable (see below). Case studies are organised by the five sectoral themes of the work covered by CSOs (e.g. supporting migrant workers, targeting reproductive health and nutrition, targeting social protection, targeting reductions in domestic and other gender-based violence, and support for informal sector workers who work at home).
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Diprose, Rachael, Amalinda Savirani, and Tamas Wells. Pembangunan Inklusif Gender dan Desentralisasi Pemerintahan: Memperkuat Suara dan Pengaruh Perempuan melalui Aksi Kolektif di Daerah Perdesaan Indonesia. University of Melbourne with Universitas Gadjah Mada and MAMPU, 2020. http://dx.doi.org/10.46580/124336.

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This peer-reviewed research and policy paper (available in English and Bahasa Indonesia) draws on analysis of how women influence decision making in Indonesia's multi-level governance structure under the new Village Law in Indonesia. The analysis identifies the ways that women, through different causal processes, influence development priorities, spending, projects, policies and policy actors, as well as social norms in communities. The analysis draws from a large, qualitative comparative study conducted in different places throughout Indonesia, providing an analytical framework for understanding variation in social and politico-economic contexts in terms of the constraints and opportunities for gender inclusion and women's empowerment. The research also explains variations in the processes by which women exercise voice and influence in these differing contexts, providing considerations for policy makers and others concerned with gender inclusion, women's empowerment and everyday wellbeing.
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