Journal articles on the topic 'Spiritual Povera'
To see the other types of publications on this topic, follow the link: Spiritual Povera.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Spiritual Povera.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Brandt, Donald P. "Christian Witness Indices: Some Positive Reinforcement." Missiology: An International Review 26, no. 2 (April 1998): 181–89. http://dx.doi.org/10.1177/009182969802600207.
Full textAbstract:
We usually see the poor through lenses of physical poverty. Unfortunately, we have few measures to gauge the “lost” or spiritually poor. Spiritual indices developed by World Vision are described and then examined using four statistical tests. Results show that the indices are generally reliable. The measures, however, should be used in tandem as spiritual poverty is a very difficult subject to evaluate objectively.
2
Rozalinda, Rozalinda, and Ainul Ikhsan. "THE IMPACT OF ZAKAT ON POVERTY LEVELS IN PADANG CITY BASED ON THE CIBEST MODEL." Imara: JURNAL RISET EKONOMI ISLAM 6, no. 2 (December 30, 2022): 123. http://dx.doi.org/10.31958/imara.v6i2.5836.
Full textAbstract:
This study aims to analyze the impact of zakat on the level of poverty in Padang city based on the CIBEST perspective. The methods used in this study were interviews and questionnaires. The data analysis technique used is the CIBEST model. The results of the CIBEST Index analysis for Padang city show that 53.25% of families live in prosperous conditions, that is, they are materially and spiritually capable. 23.625% of families are in conditions of material poverty, as much as 14% in conditions of spiritual poverty, and 9,125% are in conditions of absolute poverty, which is materially and spiritually poor. Through zakat, the poor can fulfill their rights to material needs. In addition, empowering the poor through a perspective on poverty. Changing the people's mindset towards poverty is the main spirit of making changes towards a better life.
3
Beik, Irfan Syauqi, and Caesar Pratama. "Zakat Impact on Poverty and Welfare of Mustahik: A CIBEST Model Approach." AFEBI Islamic Finance and Economic Review 1, no. 01 (March 11, 2017): 1. http://dx.doi.org/10.47312/aifer.v1i01.16.
Full textAbstract:
<p>This research aims to analyze the impact of productive zakat program in poverty alleviation of mustahik households, based on materially and spiritually aspects. Primary data was used as the source of data through distributing administered questionnaires in four rural areas in Bogor Regency. 121 respondents had been interviewed. They were the recipients of Masyarakat Mandiri program of Dompet Dhuafa Amil Institution. CIBEST model which have been developed by Beik dan Arsyianti (2014) was used as the tool of analysis. CIBEST model comprising four indices is used as tool of analysis. These indices are welfare index, material poverty index, spiritual poverty index and absolute poverty index. It is found that the presence of zakat utilization program is able to increase welfare index of the mustahik by 147.14 percent. The material poverty index, spiritual poverty index and absolute poverty index can also be reduced by 49.6 percent 1.6 and 12.3 percent, respectively. Meanwhile, welfare index increase by 63.7 percent. In conclusion, productive zakat program give positive impact to the mustahik household life.</p><p><br />Keywords: CIBEST model, Islamic poverty index, poverty, productive-based zakat program</p>
4
Brandt, Donald P. "The Poor and the Lost: A Holistic View of Poverty." Missiology: An International Review 23, no. 3 (July 1995): 259–66. http://dx.doi.org/10.1177/009182969502300301.
Full textAbstract:
Christian development agencies often purport to work with the physically and spiritually poor. Do they? To answer this question, several measures of poverty are combined into two indices to better define “the poor.” World maps and a scatter plot are used to show physical and spiritual poverty. The question is then answered for one Christian development agency. World Vision International. The paper concludes with implications for mission. What does presenting the gospel mean in a world in which the physically poor are often the most spiritually impoverished? Now add restrictions to speech, especially in Muslim countries, where the verbal gospel is unwelcomed. In such situations, holistic practitioners would seem to be the messengers of the hour.
5
Németh, Geza. "Reflections on Material and Spiritual Poverty." Chesterton Review 20, no. 2 (1994): 312–13. http://dx.doi.org/10.5840/chesterton1994202/398.
Full text
6
McDonald, Ross A. "The Spiritual Poverty of Material Economy." Journal of Human Values 2, no. 2 (October 1996): 179–88. http://dx.doi.org/10.1177/097168589600200209.
Full text
7
Yasin, Ach, and Santi Ariyani. "ANALISIS DAMPAK ZAKAT PRODUKTIF TERHADAP KESEJAHTERAAN MUSTAHIK DENGAN PENDEKATAN CIBEST." Maro: Jurnal Ekonomi Syariah dan Bisnis 5, no. 1 (May 27, 2022): 115–28. http://dx.doi.org/10.31949/maro.v5i1.2481.
Full textAbstract:
Productive zakat is one of distribution of aid that has two dimensions, the economic and spiritual dimensions. The effectivity of productive zakat economically and spiritually can be measured through the calculation of the CIBEST index (Center for Islamic Business and Economic Studies). This study aims to analyze the impact of zakat on the mustahiq’ household income, mustahiq’s spiritual and household conditions with Quadrant CIBEST before and after receiving zakat assistance from empowerment and utilization programs Laznas Inisiatif Zakat Indonesia East Java Representative. The study used a descriptive quantitative research method with 11 mustahiq households as the respondents. The instrument used was the Center for Islamic Business and Economic Studies (CIBEST). The study results showed that the distribution of productive zakat funds could improve the welfare of the mustahiq households by 9% and minimize material poverty by 9%.
8
Beik, Irfan Syauqi, and Laily Dwi Arsyianti. "Construction Of CIBEST Model as Measurement of Poverty and Welfare Indices From Islamic Perspective." Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah 7, no. 1 (January 28, 2015): 87–104. http://dx.doi.org/10.15408/aiq.v7i1.1361.
Full textAbstract:
One of the major challenges faced by most of the Islamic countries is poverty. This paper attempts to construct the concept of poverty and welfare standards based on Islamic perspective.The study tries to cover both material and spiritual dimensions. These standards are based on CIBEST Quadrant, which is divided into four quadrants: welfare quadrant (I), material poverty quadrant (II), spiritual poverty quadrant (III) and absolute poverty quadrant (IV). Determination of these quadrants is resulted from criteria and indicators of basic material needs and basic spiritual needs. By using household as unit of analysis, this study is able to developCIBEST Model comprising welfare index, material poverty index, spiritual poverty index, and absolute poverty index. Mathematical formula and illustration of the indices are also elaborated to strengthen the concept.DOI:10.15408/aiq.v7i1.1361
9
Gunthorpe, Jon. "A Biblical Holistic Approach to Proverty." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 9, no. 1 (December 20, 2019): 127–53. http://dx.doi.org/10.51828/td.v9i1.12.
Full textAbstract:
Historically, 'the poor' are those who are in need materially and so the way to care for them is to give financial or material assistance. While there has been some progress in the recent century, poverty alleviation still remains a major issue in our world. From a Biblical perspective poverty is one of the consequences of sin, but it is understood in a broader way than merely physical poverty. God works to reverse the results of sin and restore all things, which includes all forms of poverty. In the Old Testament the poor are most often discussed in economic terms, however there are also references to those in spiritual need. The primary principle was that the Israelites were to care for the poor among them, which reflected God's care for them. However, they often fail and are rebuked for exploiting the poor. In the New Testament poverty is discussed even more clearly in an holistic way: there are the materially poor, the socially poor, but all people are spiritually poor. Hence the way to care for the poor must address these different types of poverty. Of paramount importance is to help people out of spiritual poverty, for that has eternal consequences. However, it is also clear that Christians who properly understand God's grace to them, will respond by caring for others holistically. Such care was seen in the early NT church from congregations who were transformed to serve, as taught and modelled by Jesus. The ongoing challenge for Christian churches today is to continue to care for all varieties of the poor, enabling and empowering them to help themselves as Jesus' instructed.
10
Beik, Irfan Syauqi, and Laily Dwi Arsyianti. "MEASURING ZAKAT IMPACT ON POVERTY AND WELFARE USING CIBEST MODEL." Journal of Islamic Monetary Economics and Finance 1, no. 2 (February 29, 2016): 141–60. http://dx.doi.org/10.21098/jimf.v1i2.524.
Full textAbstract:
This research attempts to analyze the role of productive-based zakat program in reducing poverty level of mustahik (zakat recipient) households from the perspective of material and spiritual dimensions. The study utilizes primary data which is obtained from interview through questionnaire in DKI Jakarta and Bogor Regency. 221 respondents are selected and interviewed as research samples. They are zakat beneficiaries managed by BAZIS DKI Jakarta and Dompet Dhuafa. The primary data collection was conducted on February until May 2015. CIBEST model comprising four indices is used as tool of analysis. These indices are welfare index, material poverty index, spiritual poverty index and absolute poverty index. It is found that the presence of zakat utilization program is able to increase welfare index of the mustahik by 96.8 percent. The material poverty index and absolute poverty index can also be reduced by 30.15 percent and 91.30 percent, respectively. Unpredictable result occurs on spiritual poverty index in which there is an increase of two households living under spiritual poverty. It means that these two zakat recipient households suffer weakening spiritual values despite materially better-off in the presence of zakat program.Keywords: CIBEST model, Poverty, Productive-based zakat programJEL Classification: O150, R290, Z120, Z190
11
Azadbakhti, Zeinab, and Khalil Parvini. "Spiritual Poverty in Islam (1): Its Harms from the Perspective of the Holy Qur’an and Hadiths." International Journal of Multicultural and Multireligious Understanding 7, no. 9 (October 1, 2020): 52. http://dx.doi.org/10.18415/ijmmu.v7i9.1885.
Full textAbstract:
The current era, despite the many advances in communication, technology, scientific and economic development that has taken place in it, not only has not brought security and mental and spiritual peace for human beings; rather, it has added to the mental pressures, worries, anxieties, and inseparable material and worldly attachments. Some people in this period have neglected their origin and have become confused. If a person neglects the spiritual dimension of his existence and forgets the truth of his existence and his originality, he will suffer from spiritual poverty. Spiritual poverty with its harmful damages has many adverse effects on the spiritual life of man and causes anxiety, worry and stress for him and endangers his mental and psychological security. According to the teachings of religion and Islam, the source of all these psychological anomalies and disturbed memories is cutting off from God Almighty and unbelief. Some people spend all their purpose and motivation on physical affairs and they are unaware of their spiritual knowledge and spiritual dimension. This means that if a person does not communicate with his Creator, he will experience turmoil in his life, inner worries and mental illnesses. The present article, using a descriptive-analytical method and relying on Qur’anic and narrative documents, while explaining the concept of spiritual poverty, has analyzed its most important harms. The research findings indicate that the most important harms of spiritual poverty include: feelings of emptiness and depression, aimlessness and meaninglessness, anxiety, despair and hopelessness and torment in the hereafter.
12
Bergmann, Brett A. Boeh, and Nathan R. Todd. "Religious and Spiritual Beliefs Uniquely Predict Poverty Attributions." Social Justice Research 32, no. 4 (June 8, 2019): 459–85. http://dx.doi.org/10.1007/s11211-019-00335-7.
Full text
13
Soleh Nurzaman, Mohamad, Ninik Annisa, Ridho Gusti Hendharto, Khairunnajah ,, and Noviyanti ,. "Evaluation of the Productive Zakat Program of BAZNAS: A Case Study from Western Indonesia." International Journal of Zakat 2, no. 1 (May 19, 2017): 81–93. http://dx.doi.org/10.37706/ijaz.v2i1.17.
Full textAbstract:
This paper aims to measure the impact of zakat distribution program implemented by Indonesia’s National Zakat Board (BAZNAS). The study intended to accurately assess the impact of the program for a potential extension to other zakat institutions. The studyadopted theCIBEST model developed by Beik and Arsyianti (2015), a quadrant model that combines the fulfillment of human needs that are both material and spiritual. The CIBEST consists of well-being index, material poverty index, spiritual poverty index, and absolute poverty index. The study has found that fund distribution by BAZNAS through the productive zakat program is quite effective in improving the welfare index of mustahik households in both material and spiritual aspects.
Keywords: CIBEST model, Mustahik, Productive Zakat
14
Lestari, Ana, Urbanus Toher, Sri Wahyuni, and David Ming. "Church and Poverty." International Journal of Social Science Research and Review 5, no. 4 (April 12, 2022): 181–89. http://dx.doi.org/10.47814/ijssrr.v5i4.211.
Full textAbstract:
The way a person understands poverty and its causes tends to shape the way a person is how to expose it. Most governments and most institutions define poverty as a whole based on material terminology. If the perception of material used for the problem of poverty is a complete understanding, it is not surprising that the local church is not included. The Bible gives a different understanding of poverty, according to him the most fundamental cause of poverty is spiritual. Sin is that which corrupts and distorts relationships which in many ways creates various forms of human poverty in material, social and spiritual forms. Within this framework of understanding the church can be involved. There are seven things that can be done by the church to be involved in transformational development (leading transformational): serving the community; call people to faith; bring out students who are holistic; contributions to civil society; being a pastoral companion; be the voice of prophethood; provide alternative explanations
15
MALVIYA, MUKESH K. "Gandhi- A Spiritual Economist." Dev Sanskriti Interdisciplinary International Journal 6 (July 31, 2015): 31–33. http://dx.doi.org/10.36018/dsiij.v6i0.64.
Full textAbstract:
As an economist Mahatma Gandhi was different from the main stream tradition due to his emphasis on ethical aspect to promote economic development as well as a rejection of materialism. Inspired by American writer Henry David Thoreau throughout his life Gandhi was in search to find the ways by which poverty, backwardness and other socio, economic problems could be solved. Here is an attempt made in this paper to present the economic thoughts of Mahatma Gandhi and analyze the relevance of these concepts in the present era. In this process this study analyzes the spiritual economic thoughts of Mahatma Gandhi for a post modern construction of India and examines his views on Swadeshi, decentralization of economics and self sufficient village economy as a means to attain and achieve the economic self sufficiency of the nation. Through his thoughts, actions, movement and life style he advocated that economic activities can never be justified without ethics and non-violence. The economic aim of Gandhi was Sarvodaya, self sufficient village economy, preservation of ecology and full employment which were quite different than conventional economic.
16
Joseph, Robert T. "Sargent Shriver’s Spiritual Weapons in the “War on Poverty”." U.S. Catholic Historian 34, no. 4 (2016): 55–78. http://dx.doi.org/10.1353/cht.2016.0027.
Full text
17
Farhangpour, P. "Addressing Extremes of Poverty and Wealth: A Spiritual Challengea." Journal of Social Sciences 44, no. 1 (July 2015): 79–86. http://dx.doi.org/10.1080/09718923.2015.11893463.
Full text
18
Black, Helen K. "Poverty and Prayer: Spiritual Narratives of Elderly African-American Women." Review of Religious Research 40, no. 4 (June 1999): 359. http://dx.doi.org/10.2307/3512122.
Full text
19
Tri, Dr Nguyen Minh. "Ho Chi Minh’s Ideology on Poverty Reduction and Applying in Vietnam Today." Studies in Social Science Research 3, no. 3 (June 2, 2022): p3. http://dx.doi.org/10.22158/sssr.v3n3p3.
Full textAbstract:
Poverty reduction is a subjective social and economic phenomenon. They exist alongside the development of human societies as a big challenge to all economies. For Ho Chi Minh, poverty reduction is solving problems directly related to people, thereby improving people’s material and spiritual life. Therefore, right from the founding of the country, he paid great attention to the development of policies on hunger eradication and poverty reduction to manage the country and serve the revolutionary cause. Ho Chi Minh’s ideology on hunger eradication and poverty reduction is a system of viewpoints on the purposes, objects, contents, requirements, and forces for poverty reduction. His Ideology on hunger eradication and poverty alleviation is a valuable spiritual asset, paving the way for the revolutionary cause of the Vietnamese nation to achieve great victories. In the cause of renovation in Vietnam, carrying out the task of building and defending the Fatherland, the Party and State have applied and developed Ho Chi Minh’s thought on hunger eradication and poverty reduction to suit the new situation, contributing to victory in the revolutionary cause.
20
Feng, Siyu. "The Spiritual Research of Yanshan-Taihang Mountain Poverty Alleviation Cadres under the Background of New Era." BCP Social Sciences & Humanities 14 (December 17, 2021): 314–16. http://dx.doi.org/10.54691/bcpssh.v14i.267.
Full textAbstract:
Eliminating poverty, improving people's livelihood, and gradually achieving common prosperity are the essential requirements of socialism. After more than 40 years of reform and opening up policy, China has embarked on a path of poverty alleviation with Chinese characteristics. In precise poverty alleviation, cadres in villages have become an important force to tackle the problem, and contact channels. Through studying the actual situation of the implementation of the basic strategy of the Party Central Committee’s precise poverty alleviation in the concentrated and contiguous areas of Yanshan-Taihang Mountain, it is truly reflected in the successful examples of grassroots forces winning the battle against poverty under the strong leadership of party committees and governments at all levels. Finally, the research demonstrates the new era style of the vast number of poverty alleviation cadres stationed in the village taking up the role, dedicating to the grassroots, and making sacrifices on the battlefield of poverty alleviation.
21
Vettical, Abraham. "That 'Something More' in Education: Youthful Spirituality of Communion." Journal of Youth and Theology 3, no. 1 (April 6, 2004): 49–76. http://dx.doi.org/10.1163/24055093-90000275.
Full textAbstract:
The evils of war, economic globalisation, religious fundamentalism, the culture of materialism and the spectre of increasing poverty pose some of the greatest challenges today to the survival of humanity. Holistic/spiritual education is proposed as a timely strategy to help people, especially the young, to know and transcend themselves, and to create a culture of harmony and loving relationships. Some of the questions raised, against this backdrop, are the following: What is spirituality? What is spiritual intelligence? How do we know whether a person has spiritual intelligence? What are the various approaches to spiritual education? Do we need to change our attitude towards people of other religions? What plan of action can we adopt to promote spiritual education? Is common prayer essential? Are there any specific characteristics for the spirituality of young people?
22
Fathoni, Abdullah Alkhosik, Efri Syamsul Bahri, and Mustafa Kamal. "Measurement of Zakat Impact on Baitul Maal Hidayatullah: Evidence from Indonesia." ZISWAF: JURNAL ZAKAT DAN WAKAF 8, no. 1 (June 14, 2021): 1. http://dx.doi.org/10.21043/ziswaf.v8i1.7691.
Full textAbstract:
<p><em>Zakat is the third pillar of Islam that must be fulfilled by every Muslim who has a sufficient amount of zakat. The purpose of zakat management is to increase the benefits of zakat in creating social welfare and poverty alleviation. This study aims to measure the impact of zakat on the welfare of mustahiq using the Center of Islamic Business and Economic Studies (CIBEST) model. The research sample consisted of mustahiq households who received zakat funds from the Baitul Maal Hidayatullah Amil Zakat Institute (LAZ BMH). Measuring the impact of zakat using the CIBEST model includes both material and spiritual aspects. </em><em>The </em><em>primary data were collected using a questionnaire. The results of the study found that the mustahiq household welfare index value increased by 11.5 per cent. In terms of material, productive zakat succeeded in reducing material poverty by 11.5 per cent</em><em>. However, the zakat assistance provided </em><em>does not have a significant effect on poverty alleviation. In the spiritual aspect, productive zakat can maintain mustahiq's spiritual stability. Therefore, as a form of accountability</em><em>, both vertically and horizontally, to </em><em>Allah SWT, the impact of zakat must be increased from both material and spiritual aspects</em><em>.</em></p>
23
Han, Mengying. "The Triple Logic of Common Prosperity of Spiritual Life in the New Era." International Journal of Education and Humanities 3, no. 2 (June 24, 2022): 4–7. http://dx.doi.org/10.54097/ijeh.v3i2.596.
Full textAbstract:
The goal of building a moderately prosperous society in all respects has been achieved with the great victory in the final battle against poverty, and "solid progress towards common prosperity" has become a new requirement for development. The realization of the goal of common prosperity implies the common prosperity of material life and spiritual life. Stepping into the new era, we should pay more attention to the abundance of spiritual life on the basis of meeting people's basic material needs. The theoretical interpretation of the common prosperity of spiritual life in the new era from the subject logic, value logic and practice logic can not only grasp the theoretical origin of the common prosperity of spiritual life, explore the value significance, but also provide method guidance for the practice of the common prosperity of spiritual life in the new era. In the traditional culture "two innovation", socialist core values and the construction of public cultural infrastructure to help achieve common prosperity of spiritual life.
24
Hirtenstein, Stephen. "Spiritual Poverty – Heavenly Riches: Some Reflections On faqr in the Teachings of Ibn ʿArabī and Rūmī." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 52–65. http://dx.doi.org/10.32739/ustad.2022.2.29.
Full textAbstract:
This paper is an examination of the notion of faqr (poverty, neediness) in the writings of two of the greatest exponents of Sufism as realisation of Truth (tahqīq), Muḥyī al-Dīn Ibn ʿArabī (d. 638/1240) and Jalāl al-Dīn Rūmī (d. 672/1273). It draws on a story told by Ismail Hakkı Bursevi regarding a meeting between Ibn ʿArabī’s stepson and heir, Ṣadr al-Dīn al-Qūnawī (d. 672/1274), and Rumi in Konya, and contrasts the spiritual principles of voluntary poverty with the true poverty of spirit, which all beings participate in and which is fully known and experienced in the perfect human being. It also looks at the way essential poverty is described as the fundamental underpinning of praise and the celebration of Divine bounty.
25
Nasmiwati, Rina, and Mike Triani. "ANALISIS FAKTOR-FAKTOR YANG MEMPENGARUHI KEMISKINAN RUMAH TANGGA DI KECAMATAN BAYANG KABUPATEN PESISIR SELATAN." Jurnal Kajian Ekonomi dan Pembangunan 1, no. 1 (March 15, 2019): 213. http://dx.doi.org/10.24036/jkep.v1i1.5647.
Full textAbstract:
This study aims to analyze the influence of the level of education, type of work, level of health, number of dependents, ana mental/spiritual attitudes towards poverty of households in the Bayang sub-district of Pesisir Selatan district. The type of research is descriptive and quantitative research. The population of this study is poor households in the Bayang sub-district of Pesisir Sealatan district. The sample was determined based on cluster sampling technique, which was obtained through 42 respondents. This study uses multiple linear regression analysis. The results of this study indicate that (1) the level of education has a positive and insignificant effect on poverty of households in the Bayang sub-district Pesisir Selatan district, (2) the type of work has a positive and insignificant effect on poverty of households in the Bayang sub-district Pesisir Selatan district, (3) level health has a positive and insignificant effect on poverty of households in Bayang sub-district Pesisir Selatan district, (4) the number of dependents has a positive and significant effect on poverty of households in Bayang sub-district Pesisir Selatan district, (5) mental/spiritual attitudes have a positive and insignificant effect on poverty of households in Bayang sub-district Pesisir Selatan district, (6) together there is a positive and significant effect on poverty of households in Bayang subdistrict Pesisr Selatan district.
26
Srie Kusuma Wardhani, Ni Ketut. "The Empowerment Strategy Through Spiritual Education (Educare) Toward Gepeng In Denpasar." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 101. http://dx.doi.org/10.25078/ijhsrs.v3i1.794.
Full textAbstract:
<em>Gepeng is not only a social pathology or deviant behavior but a case of subculture in the hegemonic, marginalized, and exploitative position. Gepeng is poverty production and poverty is a product of unequal political economic mechanism of the society. This condition has improved the production of empowerment programs. The research showed that Educare is the most strategic empowerment. The scope of problems in this research was about the empowerment strategy of Educare on the alleviation of Gepeng at Denpasar City. The empowerment through the emphasis of spiritual education (Educare) is very potential to transform the personality or and the Gepeng culture. The community adoption program with the Educare philosophy done by the education human value method and applied the three parts, they are education, service (seva), and spiritual. The process of transformation, intellectual emancipation and self-realization is the goal of this empowerment program. The essence of Educare empowerment program is to get the transformation with the social emancipation through self-reflection, positive restructuration (transformation), and to make more access productive capital after Educare program.</em>
27
Nurdin, Muhamad Fadhil. "Social Development Model : Poverty Alleviation Based on Spirituality." Sosioglobal : Jurnal Pemikiran dan Penelitian Sosiologi 1, no. 1 (December 14, 2016): 1. http://dx.doi.org/10.24198/jsg.v1i1.11182.
Full textAbstract:
This article is a model of social development for poverty alleviation based on spirituality. Social development requires thinking that is consistent between the conception and the practice. Social development activities is a business that is relentless, as long as there is still the problem of human life and require completion. Focus on building human with the goal of allowing people to enjoy life in a creative, healthy and prosperous. It is expected become constructive model for the government's poverty alleviation. This article is based on qualitative research and content analysis. All data were obtained from literature sources, official documents, books, journals and newspapers. The findings have been integrating the concept of man's spiritual well-being into a social development model for poverty alleviation in Indonesia. In particular, the proposed model is an alternative model to incorporate some of the positive elements of the western paradigm and spiritual aspects, especially from the perspective of Islam. The proposed model was developed based on the creativity in the establishment of a comprehensive social policy.
28
Ashar, Muhammad Afthon, and Muhammad Nafik Hadi Ryandono. "IMPLEMENTASI METODE CIBEST (CENTER OF ISLAMIC BUSINESS AND ECONOMIC STUDIES) DALAM MENGUKUR PERAN ZAKAT PRODUKTIF TERHADAP PEMBERDAYAAN MUSTAHIQ DI LEMBAGA YAYASAN DANA SOSIAL AL-FALAH (YDSF) SURABAYA1." Jurnal Ekonomi Syariah Teori dan Terapan 6, no. 5 (January 17, 2020): 1057. http://dx.doi.org/10.20473/vol6iss20195pp1057-1071.
Full textAbstract:
Productive zakat is the management of zakat funds by providing assistance in the form of business activity funds to mustahiq. The purpose of productive zakat funds to the community is to improve the economic welfare of mustahiq. CIBEST (Center of Islamic Business and Economic Studies) is a method of measuring mustahiq poverty that is based not only on material aspects, but spiritual mustahiq before and after obtaining assistance from zakat funds. This study aims to determine the condition of mustahiq poverty before and after receiving assistance from zakat funds Al-Falah Social Fund Foundation, Surabaya City. The approach used in research is a quantitative approach with case studies. In the technique of collecting data using interview techniques directly to Mustahiq based on questionnaires. The result of this study is that there is a change in the condition of the Mustahiq Quadrant I family (Prosperous) before getting zakat assistance, namely 3 heads of families to 5 heads of families. Quadrant II (Material Poverty) before getting zakat assistance, namely 1 family head, 0 family heads. Quadrant III (Spiritual Poverty Index) before getting help from one family head, 3 family heads. Quadrant IV (Absolute Poverty) before getting zakat assistance, namely 4 heads of families, becomes 0 family heads.Keywords: Productive Zakat, CIBEST, Mustahiq
29
Татьяна Васильевна, Кашникова. "RUSSIAN POVERTY IN THE NEW REALITY AND WAYS TO OVERCOME IT." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 3 (September 2022): 121–24. http://dx.doi.org/10.22394/2079-1690-2022-1-3-121-124.
Full textAbstract:
The article examines Russian poverty in the context of macroeconomic instability and possible ways to reduce its level. It is emphasized that due to the introduction of a significant number of sanctions, the possibility of meeting material and spiritual needs will decrease. The importance of improving programs to support the poor population by the state is determined. Ways to overcome poverty are proposed.
30
Mohammad, Dahiru Sale, and Sarimah Ismail. "Comparative Analysis Between Nigeria and Malaysia Education Policies and Employability Skills in Tvet Curriculum." Open Journal of Science and Technology 2, no. 2 (October 19, 2019): 1–5. http://dx.doi.org/10.31580/ojst.v2i2.912.
Full textAbstract:
Nigeria and Malaysia have almost similar historical background; both had sultan as spiritual and government leader in their major areas, colonized by British and got independence in 1960 and 1957 respectively. Presently, Malaysia has recorded human development increments from 1980 to date and aspire to be a developed country in 2020. While Nigeria has recorded poverty increments from 1980 to date and it may likely be among underdeveloped countries in 2020. The purpose of this study was to make judgments about Technical and Vocational Education and training (TVET) systems of Malaysia and Nigeria. The idea was to see what makes Malaysian system successful and how Nigeria addressed its TVET problems. The methodology employed in this paper was analytical method of study that involved evaluation based on critical reading and review of materials which include Nigeria and Malaysia education philosophies, policies, TVET curriculums, employability skills, Malaysian Human Development Index and Nigeria’s Poverty Incidence. Findings revealed that education philosophy and education policy of Malaysia is intellectually, spiritually, emotionally and physically balanced based on firm belief and devotion to God while Nigerian education philosophy and policy are limited to intellectual and physical development. Malaysia TVET curriculum is equipped with employability skills including core skills, generic skills and personal attributes which are likely contributed to Malaysian human development and full employment of TVET graduates. Malaysia has recorded increments in human and economic developments from 1980 to date while Nigeria TVET curriculum has not been integrated with employability skills which are likely contributed to Nigeria’s poverty incidence and high Nigerian unemployment rate across all educational levels including TVET graduates at both secondary and tertiary levels. Nigeria has recorded steady increase of poverty incidence from 1980 to date.
31
Thompson, Cheryl W., and Barbara Cechanowicz. "Poverty and Spiritual Life: Impact on Health and Nursing Care in Uganda." Home Health Care Management & Practice 20, no. 1 (December 2007): 70–76. http://dx.doi.org/10.1177/1084822307306930.
Full text
32
Helminiak, Daniel A. "Material and Spiritual Poverty: A Postmodern Psychological Perspective on a Perennial Problem." Journal of Religion and Health 59, no. 3 (July 18, 2019): 1458–80. http://dx.doi.org/10.1007/s10943-019-00873-z.
Full text
33
Go, Daryn Joy, Natalee Hung, Hannah Ferrolino, Kendall Wilson, Mia Choi, Daniel Mayhugh, and Lincoln Lau. "Utilizing Technology during the COVID-19 Pandemic." Christian Journal for Global Health 7, no. 5 (December 21, 2020): 94–98. http://dx.doi.org/10.15566/cjgh.v7i5.479.
Full textAbstract:
National lockdowns and social distancing measures enforced in response to COVID-19 have forced many non-governmental organizations (NGOs) serving in low- and middle-income countries (LMICs) to suspend their operations. While low-income families continue to suffer from hunger and poverty, community quarantine restrictions additionally isolated them from town centers where healthcare, education, food, supplies, and livelihood opportunities are usually accessed. International Care Ministries (ICM) is a Philippine-based NGO that runs a poverty-alleviation program targeted towards extreme low-income households. As we re-evaluated how we may continue to effectively minister and serve our communities despite lockdown measures, we identified two priorities: (1) to serve people’s physical needs by providing food and access to healthcare, and (2) to serve people’s spiritual needs through spiritual feeding and community. In this field report, we describe how ICM was able to identify and use social network platforms as an alternative to continue both service delivery and spiritual feeding remotely. We hope this example may encourage other development NGOs to persevere as we all continue to seek ways to adapt to these extraordinary and seemingly ever-changing circumstances.
34
Rothhaar, Timothy. "Levinas and the “Matter” of Poverty." Religions 9, no. 12 (November 28, 2018): 391. http://dx.doi.org/10.3390/rel9120391.
Full textAbstract:
“Poverty” is a term Levinas uses to describe the face-to-face encounter and the Other all through his corpus. Scholars regularly use this term, but no research has shown its origin nor that Levinas has a concept of poverty. This paper addresses both of those questions through an analysis of an early reflection on Judaism and the relevant sections of his Totality and Infinity. In the process, I argue for an alternative interpretation of Levinas’s ethical phenomenology on the basis of poverty concluding with some suggestions on how a Levinasian spiritual poverty can aid the pursuit of justice.
35
Davies, Rachel. "Poverty and Interiority in Mother Teresa." Theological Studies 80, no. 4 (December 2019): 967–85. http://dx.doi.org/10.1177/0040563919874512.
Full textAbstract:
This article examines how Mother Teresa’s practice of evangelical poverty developed and diverged from some of the great mendicant traditions. It argues that she linked evangelical and interior poverty by establishing existential communion with the poor—not material renunciation—as the deepest expression of Christ-imitation. While mendicant Neoplatonists believed a certain kind of interior poverty was necessary for spiritual growth, Mother Teresa’s aim was to console the suffering Jesus through self-denial and solidarity. The article traces how this understanding developed for her, and some of the ways it may have contributed to her feelings of darkness.
36
Febianto, Irawan, Fuadah Binti Johari, and Zurina Binti Kefeli @Zulkefli. "The Role of Islamic Microfinance For Poverty Alleviation in Bandung, Indonesia." Ihtifaz: Journal of Islamic Economics, Finance, and Banking 2, no. 1 (June 24, 2019): 55. http://dx.doi.org/10.12928/ijiefb.v2i1.736.
Full textAbstract:
The emergence of Islamic micro financial institution becomes the alternative solution for the micro-entrepreneurs who need working capital assistance. However, the impact of Islamic microfinance institution in reducing poverty level is somewhat still debatable. In Indonesia, Islamic microfinance established through the presence of Baitul Mal wa Tamwil (BMT), the most popular type of Islamic microfinance institutions. BMT providing financing for the micro-entrepreneurs, as their potential clients, that operates their activities mostly at the traditional markets. The purpose of this study is to measure the impact of BMT for poverty alleviation in Bandung as the capital city of West Java as the biggest population province in Indonesia, not only based on material level but also on spiritual level. This study is looking at income variables of micro-entrepreneur’s household, as well as the spiritual level indicator of micro-entrepreneur before and after they received financing from BMT. The primary data obtained through in-depth questionnaires in Bandung, Indonesia.
37
El Ayyubi, Salahuddin, and Henni Eka Saputri. "Analysis of the Impact of Zakat, Infak, and Sadaqah Distribution on Poverty Alleviation Based on the CIBEST Model (Case Study: Jogokariyan Baitul Maal Mosque, Yogyakarta)." International Journal of Zakat 3, no. 2 (July 18, 2018): 85–97. http://dx.doi.org/10.37706/ijaz.v3i2.80.
Full textAbstract:
The Special Region of Yogyakarta is one of the provinces with a high incidenceof poverty onJava Island. The number of mosques and the increase of zakat funds, infak, and sadaqaheach year is not sufficientto reduce the number of those in poverty. If the mosque is able tomanage the zakat, infak, and sadaqahfunds well, it can be predicted that the mosque would reduce poverty and increase the welfare of the community. This study aims to analyze the impact of zakat, infak, and sadaqah distribution in reducing poverty based on the Center for Islamic Business and Economic Studies (CIBEST) model (case study: Jogokariyan Baitul Maal Mosque, Yogyakarta). The results of the study indicate that there is an increase in welfare and a decrease in material poverty, spiritual poverty, and absolute poverty, as seen from changes in the Islamic CIBEST’s poverty indexes formustahik households.
Keywords: CIBEST Model, Jogokariyan Mosque, Poverty, ZIS
38
Reza Dasangga, Dian Ghani, and Eko Fajar Cahyono. "ANALISIS PERAN ZAKAT TERHADAP PENGENTASAN KEMISKINAN DENGAN MODEL CIBEST (STUDI KASUS RUMAH GEMILANG INDONESIA KAMPUS SURABAYA)." Jurnal Ekonomi Syariah Teori dan Terapan 7, no. 6 (July 11, 2020): 1060. http://dx.doi.org/10.20473/vol7iss20206pp1060-1073.
Full textAbstract:
Poverty is a condition in which a person cannot meet their basic needs. Zakat is one of the instruments in Islam to solve the problem of poverty. This research analyzes the poverty level of mustahik comparing the changes before and after the execution of a productive zakat program by taking a case study of Rumah Gemilang Indonesia Kampus Surabaya LAZ Al Azhar East Java. Respondents in this research are 31 mustahik with random sampling. The method of analysis used in this research is the CIBEST Model which consists of CIBEST quadrants and Islamic poverty index. CIBEST model attempts to analyze poverty from the material aspect as well as the spiritual aspect. The results of the study show that the productive zakat program can increase the revenue of mustahik and reduce the level of material poverty and absolute poverty. Keywords: CIBEST Model, Islamic poverty index, poverty, zakat produktif
39
Black, Helen K. "Life As Gift: Spiritual Narratives of Elderly African-American Women Living in Poverty." Journal of Aging Studies 13, no. 4 (December 1999): 441–55. http://dx.doi.org/10.1016/s0890-4065(99)00020-1.
Full text
40
Fadhilahningrum, Nura Yuli, and Karsinah Karsinah. "Zakat Distribution Role in Reducing People Poor Number in Semarang City." Economics Development Analysis Journal 6, no. 3 (March 15, 2018): 313–19. http://dx.doi.org/10.15294/edaj.v6i3.22275.
Full textAbstract:
Poverty is one of the main problems facing Indonesia to date, as the capital of Central Java City Semarang also can not be separated from this poverty problem. Although the number of poor people from year to year decline, but in terms of proportion to the total population of Semarang City, the number of poor people reached 20%. One instrument that can help reduce poverty is zakat. This study aims to analyze the impact of zakat as poverty reduction with zakat approach and with zakat. The analytical tool used in this research is poverty indicator consisting of headcount ratio, poverty gap index, income index gap, Sen index and FGT (Foster, Greer, Thorbecke) index and CIBEST Index. The find show that zakat can reduce the poverty rate and also can improve the level of welfare of a family, both material and spiritual.
41
Boateng, Godfred, and Ellis Adams. "Household Food Insecurity Negatively Affects Multiple Facets of Well-Being for Those Living in Slums and Informal Settlements." Current Developments in Nutrition 6, Supplement_1 (June 2022): 95. http://dx.doi.org/10.1093/cdn/nzac051.011.
Full textAbstract:
Abstract Objectives Household food insecurity has been associated with deleterious consequences on the physical health of vulnerable populations. However, few studies have examined its effect on the individual facets of well-being in slums and informal settlements. Therefore, this study examined (1) the effect of food insecurity on the intellectual, spiritual, and psychological well-being and (2) the effect of food insecurity on life satisfaction among the urban poor. Methods Data for this study were collected from three slums in Ghana (N = 1,033). The key independent variable, food insecurity was assessed using household food insecurity access scale (HFIAS); we then assessed intellectual (using a scale of 7 items), spiritual (Spiritual Well-Being Index), and psychological (WHO-5 Well-Being Index) well-being and life satisfaction (satisfaction with life scale) for the outcome variables. Many covariates were assessed, including, housing insecurity (Multilevel Multidimensional Housing Insecurity Scale), neighborhood health (neighborhood safe scale), poverty (less than $5.50 a day), stress (perceived stress scale), and socio-demography. Following descriptive and bivariate analyses, we built multivariable models for each of the outcome measures by including all covariates significant at p < 0.05. We assessed the effect of food insecurity on all four outcome measures using Poisson regression. Results In the bivariate models, food insecurity decreased the rate ratios for intellectual (IRR = .99, P < .001), spiritual (IRR = .99, p < .001), and psychological (IRR = .96, p < .001) well-being, as well as life satisfaction (IRR = 0.98, p < .001). In the multivariable models, food insecurity decreased the rate ratios of intellectual, spiritual, and psychological well-being by .99, .99, and .98 factors, respectively. Poverty and stress were associated with decreased rate ratios on all four outcome measures. However, neighborhood health and psychological well-being increased the rate ratios of life satisfaction. Conclusions These data show that food insecurity is a significant predictor of poor intellectual, spiritual, and psychological well-being among slum dwellers. Funding Sources This work was supported by a Pilot Project Grant at the University of Texas at Arlington and the Keough School of Global Affairs at the University of Notre Dame.
42
Du, Ping, and Fei Liu. "Analysis on the Path of Local Universities’ Intervention in the Sustainable Development of Poor Rural Areas in the Era of Post-Poverty Alleviation: Taking Sichuan University of Science and Engineering as an Example." Journal of Contemporary Educational Research 6, no. 6 (June 22, 2022): 92–98. http://dx.doi.org/10.26689/jcer.v6i6.4034.
Full textAbstract:
China has entered the era of post-poverty alleviation, which effectively links poverty alleviation achievements with rural revitalization strategies. In the era of post-poverty alleviation, in order to effectively promote the sustainable development of poor rural areas, local colleges and universities should actively nurture the self-development skills of the needy. Local colleges and universities should guide the transformation of ideas and concepts, scientifically optimize the allocation of poverty alleviation resources, improve the interest linkage mechanism between colleges and universities, strengthen the investigation and analysis of poverty alleviation projects, improve the convergence of assistance and practice, actively create a good spiritual and cultural environment, uphold the mission of helping cadres, attach importance to the support for the development of characteristic industries, and lastly, promote the convergence of rural revitalization strategies.
43
Efendi, Muhammad Suffian, and Muhamad Said Fathurrohman. "DAMPAK ZAKAT TERHADAP KESEJAHTERAAN MATERIAL DAN SPIRITUAL MUSTAHIK (STUDI KASUS BAZNAS MICROFINANCE DESA SAWOJAJAR)." Jurnal Ekonomi Syariah Teori dan Terapan 8, no. 6 (December 5, 2021): 686. http://dx.doi.org/10.20473/vol8iss20216pp686-695.
Full textAbstract:
ABSTRAKPengukuran kesejahteraan menurut perspektif Islam tidak hanya pada sisi harta atau material. Namun juga sisi spiritual. Hal tersebut akan diterapkan pada mustahik penerima zakat produktif dalam penelitian ini. Penelitian ini bertujuan untuk menganalisis dampak program zakat produktif dari BAZNAS Microfinance Desa Sawojajar terhadap kesejahteraan mitra yang dilihat dari segi material dan segi spiritual. Metode penelitian yang digunakan yakni pendekatan kuantitatif dengan wawancara dan kuesioner. Sampel diambil menggunakan metode convenience sampling. CIBEST digunakan sebagai alat pengukuran dan analisis. Hasil menunjukkan adanya program zakat produktif dapat meningkatkan kesejahteraan dan menurunkan indeks kemiskinan material. Dengan atau tanpa adanya bantuan zakat, tidak terjadi perubahan signifikan terhadap tingkat spiritual mitra.Kata Kunci: Zakat produktif, Kesejahteraan, Indeks kemiskinan Islami. ABSTRACTMeasurement of welfare according to the Islamic perspective is not only on the property or material side. But also the spiritual side. This will be applied to productive zakat recipients in this study. This study aims to analyze the impact of the productive zakat program from BAZNAS Microfinance in Sawojajar Village on the welfare of partners from a material and spiritual perspective. The research method used is a quantitative approach with interviews and questionnaires. Samples were taken using convenience sampling method. CIBEST used as measurement and analysis tools. The results show that the productive zakat program can improving welfare and reducing the material poverty. With or without zakat assistance, there is no significant change in the spiritual level of partners.Keywords: Productive zakat, Welfare, Islamic poverty index.DAFTAR PUSTAKAAdiba, E. M., & Hijriah, H. Y. (2015). Fungsi pemerintah (Alokasi, distribusi, dan stabilisasi) Islam pada pemenuhan maqashid syariah untuk mewujudkan negara kesejahteraan. Proceedings Call For Paper, International Conference, and Ph.D. Colloquium on Islamic Economics and Finance, 118-133.Aedy, H. (2011). Teori dan aplikasi ekonomi pembangunan perspektif Islam. Yogyakarta: Graha Ilmu.Asnaini. (2008). Zakat produktif dalam perspektif hukum Islam. Yogyakarta: Pustaka Pelajar.Beik, I. S. (2010). Tiga dimensi zakat. Jakarta: Harian Republika.Beik, I. S., & Arsyianti, L. D. (2015). Construction of CIBEST model as measurement of poverty and welfare indices from Islamic perspective. Al-Iqtishad, 7(1), 87-104. DOI: 10.15408/aiq.v7i1.1361Beik, I. S., & Arsyianti, L. D. (2016). Measuring zakat impact on poverty and welfare using CIBEST model. Journal of Islamic Monetary Economics and Finance, 1(2), 141-160. DOI: https://doi.org/10.21098/jimf.v1i2.524Hafidhuddin, D., & Pramulya, R. (2008). Kaya karena berzakat. Jakarta: Penebar Swadaya.Huda, N., & Gofur, A. (2012). Analisis intensi muzakkî dalam membayar zakat profesi. Al-Iqtishad, 4(2), 217-240. DOI: 10.15408/aiq.v4i2.2547Pratama C. (2015). Pendayagunaan zakat produktif dalam mengurangi kemiskinan berdasarkan CIBEST model: Studi kasus PT Masyarakat Mandiri LAZ PM Al Bunyan. Skripsi tidak dipublikasikan. Bogor: Institut Pertanian Bogor.Widyaningsih, N. (2016, Januari 2016). Studi dampak zakat di Sulawesi Selatan dengan model CIBEST. Republika. Diambil dari https://republika.co.id/berita/koran/iqtishodia/o1n9sk2/studi-dampak-zakat-di-sulawesi-selatan-dengan-model-cibest.BPS Kota Malang. (2021). Profil Kemiskinan Kota Malang 2020. Diambil dari https://malangkota.bps.go.id/pressrelease/2021/01/04/255/profil-kemiskinan-kota-malang-2020.htmlQuran Surat An-Nahl Ayat 97 Arab, Latin, Terjemahan Arti Bahasa Indonesia. Diambil dari https://tafsirweb.com/4445-quran-surat-an-nahl-ayat-97.htmlBPK RI. (2011). Undang-undang (UU) tentang Pengelolaan zakat. Diambil dari https://peraturan.bpk.go.id/Home/Details/39267/uu-no-23-tahun-2011
44
Watson, C. W. "The Experience of Rural Poverty in Malay Novels." Modern Asian Studies 23, no. 1 (February 1989): 25–47. http://dx.doi.org/10.1017/s0026749x00011409.
Full textAbstract:
In significant contrast with Indonesian writing there is in Malay literature a body of work concerned with rural life. That this is the case suggests the degree to which Malay writers even today have their roots in the agricultural cycle of peasant experience. Those who now work in clerical jobs, in publishing, in journalism, in teaching, those in fact who make up the writers of the novels, however divorced and remote their present life-styles and occupations are from their origins, still look back to the village as the world of their formative experience. It is a world with which they are intimate and familiar, a source of spiritual reassurance, of values which they may not endorse, but which they understand fully, in opposition to the alien environment of the modern city where the totality of life is fragmented into exclusive and contradictory domains of experience. And it is precisely because the writers are not so removed from rural life in space and time, that when they do cast a glance backwards they are never tempted to review that life through the distorting lens of nostalgia. On the contrary, there is the realistic acknowledgement that their own moving away from the village has also been an escape. There is, therefore, ambivalence: the village is perceived as the repository of Malay culture, the locus of traditional values, yet at the same time it is a locus of ignorance, frustration and poverty, somewhere to return for spiritual regeneration, but never again for permanent residence.
45
Clevenger, Casey. "Constructing Spiritual Motherhood in the Democratic Republic of Congo." Gender & Society 34, no. 2 (September 9, 2019): 307–30. http://dx.doi.org/10.1177/0891243219872464.
Full textAbstract:
Drawing on an ethnographic study of Roman Catholic sisters in the Democratic Republic of Congo, I show how women in the Global South draw on religious imagery to redefine cultural ideals of womanhood and family responsibility. By taking the religious vows of chastity, poverty, and obedience, the Congolese sisters I interviewed seemingly betray local expectations regarding women’s responsibility to reproduce and repair the clan. Although sisters’ vows subject them to social ridicule for violating cultural expectations to bear children and support kin, they devise new strategies to negotiate the connection between womanhood and the maternal role of caregiver and nurturer outside of marriage and fertility. In social ministries that affirm their communal, moral, and spiritual ties to others, the sisters realize these cultural ideals through a “spiritual motherhood” that transforms their traditional heteronormative obligations. Framing their decision to live outside accepted kinship structures in religious terms mutes the radicalness of this lifestyle and provides religious legitimation for what would otherwise be considered a selfish choice for a woman acting independent of family well-being. In this context, I demonstrate how doing religion is inseparable from doing gender as Catholic sisters embody alternative ways of being a woman in post-colonial Congolese society through their religious practices.
46
Zeyqəm qızı Rzayeva, Qərənfil. "Issues of spiritual education in proverbs and parables." SCIENTIFIC WORK 67, no. 06 (June 21, 2021): 34–39. http://dx.doi.org/10.36719/2663-4619/67/34-39.
Full textAbstract:
The folklore of each nation is an indicator of the history of the formation of its thinking and artistic thinking. If we look at the history of our oral literature, we see that our oldest examples date back to the archaic period of hundreds of thousands of years ago. Our folklore, which originated from mythological thought, has improved over time, formed as a product of new thought in different historical periods, passed down from generation to generation and has survived to the present day. The folklore of the Azerbaijani people is rich in genre and colorful in terms of its theme and content. Our oral literature, which is the heart of our people, has not lost its freshness, but is also valuable as a source of our national and spiritual values. Labor songs, counting words, holavars, bayats from lyrical genres; proverbs and parables, legends, myths, epics, etc. from the genres of the epic type. In the womb of genres, the spiritual values that our people have acquired throughout human history are embodied. Proverbs and parables in the most concise genres of oral folk literature are very valuable materials from the point of view of education. There are hundreds of proverbs for all aspects that form the basis of education (patriotism, love of work, collectivism, struggle, loyalty, respect for elders, passion for science, knowledge, etc.). Many proverbs and parables were created by hard working people. Therefore, they talk more about the hard work and poverty of the people in the past, and express deep hatred and protest against the ruling classes and the exploiters. Key words: proverbs, parables, epic type, oral literature, folk literature, spiritual heritage, wisdom, folk wisdom
47
Leonov, Ivan, and Dorota Walczak. "THE ICON MOTIF IN “STANDING”, A SHORT NOVEL (POVEST’) BY ARCHPRIEST NIKOLAI AGAFONOV." Проблемы исторической поэтики 20, no. 1 (February 2022): 360–77. http://dx.doi.org/10.15393/j9.art.2022.10283.
Full textAbstract:
The article is devoted to the study of the role of the icon motif in “Standing”, a short novel ('povest') by Archpriest Nikolai Agafonov. The authors analyze the features of the work that allow to categorize it as Orthodox fiction: the spiritual evolution of the characters, the search for the Creator, the appeal to the Church, the moral crisis and overcoming this crisis. In addition, portrayal of the miracle is analyzed along with a wide range of reactions of the characters who witnessed the incident. The Kuibyshev miracle is considered in the historical, cultural and literary contexts: the characteristics of the era are investigated, a connection is established between “Standing” by Nikolai Agafonov and other works of art dedicated to this event. There is also an undeniable ideological and artistic similarity between the description of Zoya’s standing in this work, and Byzantine and Old Russian legends about the punishment of an iconoclast or blasphemer by a miraculous icon. As a result of the study, the authors conclude that the icon motive in the work is closely related to the motives of physical and spiritual healing, the salvation of the human soul, and its connection with the Creator. A motivational prayer / standing complex emerges in the short novel, and standing itself is viewed as a sincere, albeit wordless prayer addressed to God and capable of initiating a person's inner transformation. In this sense, the incident that happened to the girl is perceived not so much as a punishment for the sin of blasphemy, but primarily as a call of the Savior to repentance, addressed both to Zoya and to numerous witnesses of the incident. The figurative system of the short novel includes characters who are ready to accept this call and embark on the path of spiritual evolution, as well as persons incapable of revising their own materialistic worldview.
48
Wulandari, Ries, and Husna Dzakiroh. "Do Islamic Microfinance Practise Descrease the Level of Three Aspects of Poverty." IQTISHADIA 12, no. 1 (July 29, 2019): 87. http://dx.doi.org/10.21043/iqtishadia.v12i1.2883.
Full textAbstract:
<p><em>Islamic microfinance institutions such as Baitu Tamkin is one of Koperasi Syariah at Lombok Timur practising islamic value. In practising islamic value, Baitu Tamkin insert this value in line with three aspect including commercial finance, social aspect, and spiritual awareness. But the evaluation of this islamic microfinance practise has not been conducted yet. Therefor we conducted a research to evaluate the curent impact of this program wheter</em><em> there was improvement and how the conditions of poverty in the member self before and after taking part in empowerment programs on Baitut Tamkin</em><em>. Poverty condition that we observed not only financial aspect but also social and spiritual aspect. This research used parametric including </em><em>Multiple Linear regression, a simple Linear Regression, t-test </em><em>and non parametric test using Wilcoxon test. We conclude that the level of poverty at local region decreased at three aspects but with various condition. First, t</em><em>he </em><em>islamic commercial financing significantly increasing their member’s montly liquidity but </em><em>do not significantly increase the</em><em>ir member’s</em><em> </em><em>housing condition</em><em>. Second, the social condition of </em><em>member showed that after being a member they create more friendly environment and helping each other. But there is no impact at “become islamic role model’ or and </em><em>uswah al-hasanah. Third, </em><em>spiritual awareness of member increased after they could practising some muamalah based on verses and hadith at muamalah. Number of member that moving from poor condition to empowered condition showed positive trend. </em><em></em></p>
49
Tereshkina, Daria. "“RELIGIOUS FEELING” IN THE SHORT NOVEL (POVEST') BY V. F. ODOEVSKY “THE UNSPENT HOUSE”." Проблемы исторической поэтики 20, no. 1 (February 2022): 149–67. http://dx.doi.org/10.15393/j9.art.2022.10582.
Full textAbstract:
The article offers an analysis of V. F. Odoevsky's short novel (povest’) “The Unspent House” (1840) in the context of its reflection of the “religious feeling” that was characteristic of writer-encyclopedist V. F. Odoevsky throughout his life. In the “The Unspent House”, which combines the traditions of a romantic short novel (povest’) with elements of fiction, ancient Russian legend, hagiographical texts, apocrypha, spiritual verse, “religious feeling” is manifested not only in the syncretic poetics of the work, where the gospel text sounds most clearly, but also at the level of understanding Christianity as a nationwide “religious feeling” with the most diverse connotations, but with the general meaning of forgiveness, mercy and love. The spiritual poems, whose publication V. F. Odoevsky later actively participated in, were the likely sources of the short novel (povest’). Works of medieval literature (“The Walk of the Virgin in Torment”, “The Tale of Savva Grudtsyn”) may have been the sources of the “legend”; parallels are also found with hagiographic literature. The “religious feeling” of V. F. Odoevsky, as stated in the article, intended to unite different layers of the Russian Christian culture. It asserted “joyful Christianity,” which was characteristic of book culture and oral folk art, and based on the belief in the power of mercy, compassion for sinners and the ultimate salvation of the soul.
50
Gunawan, Edi, Sahari Sahari, Deden Afandi, and Wira Purwadi. "Productive Zakat Empowerment by Baznas in Improvement of Mustahiq’s Economy in Kotamobagu." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 5, no. 1 (January 8, 2022): 69. http://dx.doi.org/10.30659/jua.v5i1.17862.
Full textAbstract:
Zakat instrument plays an important role in religious scope. Zakat in Islamic principle, besides serving as a spiritually mandatory form of worship, can also be an alternativein poverty eradication process. Optimal zakat management and empowerment are needed for zakat to serve not only to perform worship spiritually but also as an instrument to eradicate poverty in the community, especially for Muslims. Improved understanding of the benefits of zakat both for muzzakiand mustahiqis very important. Zakat fund will not be spent only for consumption but can also be empowered for a productive business. Thus zakat is expected to change mustahiq’squality of life for betterment.