Artykuły w czasopismach na temat „Dualism of victim”

The argument from causal overdetermination (‘the CO-argument’) is considered to be the shortest route to token monism. It only assumes that:1.Efficacy: Mental events are causes of physical events.2.Closure: Every physical event has a sufficient physical cause (if it has any sufficient cause).3.Exclusion: Systematic Causal Overdetermination (CO) is impossible: if an event x is a sufficient cause of an event y then no event x* distinct from x is a cause of y.4.Identity: Therefore, mental events are physical events.Exclusion does not deny the possibility of two gunmen that fi re at a victim at the same time. But event-dualism is like a systematic fi ringsquad case — whenever I want to raise my arm, my arm is raised, and that is intolerable.

This study adopts an intersectional approach to explore the complexities and contingencies of subject positioning in the case of an individual older worker. Five deconstruction strategies are applied to an older worker’s account of his experience of the workplace to unveil the variety of discourses and taken-for-granted assumptions that regulate individual identity formation and contribute to perpetuating the marginalization of the aging organizational subject. Deconstruction analysis shows how the unique positioning of the research subject emerges at the intersection of complex discourses of age, enterprise, family, death, and mental and physical health, casting him as both victim and perpetrator of inequality across a kaleidoscope of interacting categories of oppression. The analysis contributes to the critique of the binary dualism implicit in the victim–perpetrator paradigm dominating mainstream research and policy making on age discrimination in the workplace. It also advocates for new conceptualizations of aging at work that recognize the systemic nature of inequality as the product of intersecting systems of power relations.

While the call for broader conceptions about the political in general, and International Relations in particular, points to the need to redirect attention to the entanglements of societies, species and environments, in this article I address the way in which this proposed shift might still be reproducing anthropocentric understandings of global politics if serious attention is not devoted to the ontological foundations of the discipline. To do so, I first engage in a problematisation of decolonial efforts drawn from the Latin American experience that stress knowledge diversification as a means to emancipation. I then attempt to demonstrate that an exclusive intellectual engagement with entanglements and detachments might also be misleading, for their conventional conception is dependent on certain ontological commitments inherent to knowledge production, namely mind-world dualism and the linear conception of time. I therefore propose the notion of ‘detachment from knowledge’ as an alternative ontological practice through which IR students can themselves grapple with the dualist and anthropocentric oppressor/victim logic at the root of any emancipatory project. Such practice, I finally argue, not only allows us to understand the ‘global’ as indivisible, but also to engage with it beyond the exclusive pursuit of emancipation through knowledge, however diverse or decolonial it might be.

This research was conducted to investigate capitalistic anthropocentrism to nature and woman in Tanah Tabu. Here, Freeport is an actor of capitalistic anthropocentrism while Baliem Valley and female character in Tanah Tabu are representatives of exploited objects. By analysis, the theory of ecofeminism by Vandana Shiva is used here to answer the questions of the research. Therefore, the implication is to study act of capitalistic anthropocentrism of Freeport examined based on the purpose of western colonialism (United Stated of America) that came to Papua by developing mining industry. In the process, the mining industry run by capitalist faced the problem being tried to solve by using modern science and spirit of developing civilization as an effort to cover their act. In this case, ecofeminism shows role of women in struggling their exploited home (nature). This fact appears from relationship between women’s domestic life and nature that cannot be vanished. The discussion results in this study is firstly, the character of capitalistic anthropocentrism by Freeport is known from their motives in developing civilization by modern science, modernism toward conservatism, and colonialism. Secondly, ecofeminism puts female character Tanah Tabu in dualism of role; as a victim and a fighter against capitalistic anthropocentrism. Lastly, the reason why the female character is presented here is because ecofeminism views nature is as a woman who is pregnant and delivers life. Keywords: capitalistic anthropocentrism, ecofeminism, nature, woman, Baliem Valley (Papua).

AbstractIn Bohemia and Moravia, a religious dualism prevailed following the Hussite revolution and the Compactata of 1436. Although the Compactata were abolished by the pope in 1462, the treaty of Kuttenberg guaranteed a right to individual choice in religion, something the nobility viewed as a crucial privilege. But such choice became a victim of a growing re-Catholicization in the sixteenth century. Although Catholic nobles were a minority in Bohemia and Moravia, they were better organized and supported the Habsburgs and the Council of Trent. Their efforts succeeded in contriving a situation in which non-Catholic nobles were tolerated, but excluded from serving in high state offices. Non-Catholic nobles, starting in the 1570s, attempted to organize themselves, and drew up the Confessio Bohemica, which would have given them control over education, church administration, church courts, and censorship. Although the Confessio never achieved legal status, Calvinist noblemen used the dynastic crises of the Habsburgs during the years 1608-11 to further their agenda. A charter, ratified in 1609, gave them control over the lower consistory courts, Charles University, and a body of Defensors who oversaw the preservation of religious liberties. They thereby established a "state within a state," and unavoidably set themselves up for later conflict with the Habsburgs. After their defeat at the battle of the White Mountain, a revised constitution (1627 in Bohemia, 1628 in Moravia) ended religious toleration by outlawing non-Catholic worship, and paving the way to a later absolutism.

Abstrak Penelitian ini membahas tentang peranan pangreh pradja di tanah partikelir di Batavia. Pendapat para ahli selama ini lebih banyak mengungkapkan bahwa Pangreh Pradja menjalani peranan dualisme, disatu pihak kedudukannya merupakan bagian dari pemerintah Kolonial Belanda, namun dipihak lain kedudukannya merupakan bagian dari struktur kekuasaan tuan tanah. Karena itu Pangreh Pradja lebih condong untuk memperhatikan kepentingan tuan tanah. Ketika terjadi pemberontakan di tanah partekelir, Pangreh Pradja menjadi sasaran kemarahan petani, seperti kasus pemberontakan di Condet dan Tanggerang. Wilayah Batavia hampir keseluruhannya merupakan tanah partikelir, yang menarik di tanah ini bahwa tidak semuanya di tanah partikelir Batavia terjadi pemberontakan petani. Dari penelitian penulis dapat diketahui bahwa tidak semua pada tanah partikelir Batavia terjadi pemberontakan, disebabkan lokasi tanah partikelir di Batavia dekat dengan pemerintah pusat. Karena itu masalah keamanan dan kesejahteraan penduduk didalamnya menjadi sorotan pemerintah, yang membuat Pangreh Pradja kinerjanya sangat disorot pemerintah. Hal lainnya yang menyebabkan tidak terjadinya pemberontakan di tanah partikelir adalah: Untuk kasus tanah partikelir Kebayoran, yang diangkat menjadi kepala desa adalah ulama yang dihormati---Abstract This article discusses about the role of pangreh pradja in tanah partikelir Batavia. Most of the experts tend to exposed that Pangreh Pradja had dualism role, on the one hand his role as part of Dutch colonial, on the other hand he also had role as the landlord. That is why he tent to show his attention for the landlord. When the revolt broke out in tanah partikelir, Pangreh Pradja became the victim of the farmer hatred, such as the revolt in Condet and Tangerang. Most of the Batavia were nearly became Tanah Partikelir, where not all the land in Batavia had occured revolution done by farmers. From this article, the writer found that not all tanah partikelir in Batavia had occured revolution. It is becaused the location of tanah partikelir Batavia was near from central government. Therefore, the security and prosperity of people became the main focus of the government, which attract government for Pangreh Pradja role. The other things which avoid revolution in tanah partikelir Batavia: for this case Tanah Partikelir Kebayoran, which was appointed as the head of village was the respected ulama. So that the revolution can be avoided.DOI : 10.5281/zenodo.556798

Article 39 of the Convention on the Rights of the Child provides for the right to recovery and reintegration of child victims of armed conflict. In this publication an explanation is tendered of when children are considered to be victims of armed conflict. Specific reference is made to the question of whether or not a former child soldier may be viewed as such a child victim. In addition the question is addressed of how a monist or dualist approach in terms of which treaty law is incorporated into municipal law influences the rights of child victims in terms of article 39 of the Convention of the Rights of the Child. Thirdly, article 39 is discussed against the background of the international human rights instrument, the Convention on the Rights of the Child.

The development of the pattern of people's lives that are increasingly rapidly giving various positive or negative impacts from various perspectives. Free association without being based on the order of science and morals will cause damage to the order of life without looking at the prevailing norms. Free relationship or free sex is becoming an increasingly free lifestyle among teenagers or the community, of course this has an impact on the occurrence of unwanted pregnancies which in the end takes an action to have an abortion or abort the fetus in the womb. Abortion is an act that is prohibited in various laws in Indonesia and threatens with strict sanctions from the act of aborting the fetus. There are two legal regulations that both prohibit abortion, the first is in Law No. 36 of 2009 concerning Health and the second is contained in Law No. 35 of 2014 concerning Child Protection. Even though these two laws do not have the same name, they have a purpose and carry the same mission and threat of criminal sanctions as seen in the articles of the two laws that regulate. Two different views (dualism) contained in the law provide guidance later in applying criminal acts to abortionists. There are several things that are allowed in this abortion ban, namely an indication of a medical emergency if it is dangerous for the pregnant mother and the second is a victim of rape. The determination of the prohibition of abortion as under the legal umbrella of the two regulations provides evidence that the existence of this life is guaranteed and protected by the state.Perkembangan pola kehidupan masyarakat yang semakin cepat memberikan berbagai dampak positif ataupun negatif dari berbagai sudut pandang. Pergaulan bebas tanpa dilandasi dengan tatanan ilmu dan moral akan menjadi menjadikan rusaknya tatanan kehidupan tanpa melihat lagi norma-norma yang berlaku. Hubungan bebas atau free sex menjadi gaya hidup yang semakin bebas dikalangan remaja ataupun masyarakat, tentu hal ini memberikan imbas akibat terjadinya kehamilan yang tidak dikehendaki dimana pada akhirnya mengambil sebuah tindakan untuk melakukan aborsi atau mengugurkan janin yang ada dalam kandungan. Aborsi merupakan perbuatan dilarang dalam berbagai perundang-undangan yang ada di Indonesia serta mengancam dengan sanksi yang tegas dari tindakan pengguguran janin tersebut. Ada dua regulasi undang-undang yang keduanya sama-sama melarang tindakan aborsi ini, pertama terdapat pada Undang-Undang No 36 Tahun 2009 Tentang Kesehatan dan yang kedua terdapat pada Undang-Undag No 35 Tahun 2014 Tetang Perlindungan Anak. Sekalipun kedua undang-undang ini tidak memiliki nama yang sama akan tetapi mempunyai tujuan dan membawa misi serta ancaman penjatuhan sanksi pidana yang sama seperti terlihat dalam pasal-pasal kedua undang-undang tersebut mengatur. Dua pandangan (dualisme) berbeda yang terdpat dalam undang-undang memberikan petunjuk nantinya dalam menerapkan perbuatan tindak pidana pada pelaku aborsi. Ada beberapa hal yang diperbolehkan dalam larangan aborsi ini yakni indikasi kedaruratan medis apabila membahayakan bagi ibu yang mengandung dan kedua merupakan korban pemerkosaan. Penentuan larangan aborsi sebagaimana di payung hukumi kedua regulasi tersebut memberikan bukti bahwa adanya kehidupan ini dijamin serta di lindungi oleh negara.

On the basis of the analysis of criminal and legal literature, certain provisions of the Criminal Code of Ukraine and court practice of their application, the author has determined that the description of special features of the crime’s subject through the construction of “in connection with the performance of official duties” used by the legislator in the disposition of the Art. 330 of the Criminal Code of Ukraine indicates the identity of the subject to the category of officials. At the same time, taking into account the dualism of criminal and legal approaches to the definition of the term of “an official” in the descriptions of a victim and the crime’s subject, the author has emphasized on the application of the more narrow concept laid down in Part 3 of the Art. 18 of the Criminal Code of Ukraine and the Resolution of the Plenum of the Supreme Court of Ukraine dated from April 26, 2002 No. 5 “On judicial practice in cases of bribery”. As a result, the author has come to the conclusion that a special subject of the crime under the Art. 330 of the Criminal Code of Ukraine may be officers of the departments of the National Police of Ukraine, the State Investigation Bureau, the Security Service of Ukraine, the Foreign Intelligence Service of Ukraine, the State Border Guard Service of Ukraine, the Office of State Security, the State Fiscal Service of Ukraine, the State Penal Service of Ukraine, the Ministry of Defense of Ukraine, the President of Ukraine, officials of the President’s Administration of Ukraine, Verkhovna Rada of Ukraine, Cabinet of Ministers of Ukraine, National Security and Defense Council of Ukraine, Supreme High Command General Headquarters of Ukraine, the Ministry of Defense of Ukraine, the General Staff of Armed Forces of Ukraine, the unions, military units and units of the Armed Forces of Ukraine, the State Special Transport Service, the State Service for Special Communications and Information Protection of Ukraine, the National Guard of Ukraine, the Council of Ministers of the Autonomous Republic of Crimea, regional, district, city and district in the cities, state administrations and local self-government agencies, as well as officials of enterprises, institutions and organizations that carry out state defense orders, conduct research and perform development in the defense area, etc.

This paper discusses the problem of ineffective procedures in resolving rights for victims of human trafficking resulting from dualism in its resolution. Although there is the provision of restitution for trafficking victims in Law Number 21 of 2007 concerning the Eradication of Trafficking in Person (TPPO), in the process of granting restitution it encountered some obstacles. The provision of compensation, in general, is also regulated in the Criminal Procedure Code (KUHAP), in which it provides more certain legal aspects for trafficking victims, even though there are also some obstacles when associated with human trafficking cases. The purpose of this paper is to evaluate the restitution for human trafficking victims to provide legal certainty and justice. Keyword: restitution, trafficking Abstrak Paper ini membahas mengenai adanya permasalahan ketidak efektifan dalam prosedur penyelesaian hak restitusi bagi korban tindak pidana perdagangan manusia (trafficking) yang diakibatkan adanya dualisme dalam penyelesaiannya. Meskipun sudah ada ketentuan pemberian restitusi bagi korban trafficking sebagaimana yang terdapat dalam Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang (TPPO), namun dalam proses pemberian restitusi berdasarkan ketentuan undang-undang ini masih banyak menimbulkan kendala. Sementara ketentuan pemberian ganti rugi secara umum juga diatur dalam Kitab Undang-Undang Hukum Acara Pidana (KUHAP) dan ketentuan ini lebih memberikan aspek kepastian hukum bagi korban trafficking, sekalipun juga ada beberapa kendala jika dikaitkan dengan kasus trafficking yang terjadi selama ini. Tujuan dari tulisan ini adalah menciptakan kepastian hukum dan keadilan dalam hal pemberian restitusi bagi korban kasus trafficking. Kata kunci: restitusi, tindak pidana perdagangan manusia.

"From Indiana to Nanon, from 1832 to 1872, G. Sand never ceased to revolt against the abuse of power of which women are victims in a society made for men and directed by them. She also sought to find a positive response to this tyranny which makes women a dependent being, by reflecting on another form of relationship between man and woman and on a new role that women could play within the society. After being a victim, the Sandian woman becomes an educator of herself and others, a true mediator before engaging in social life alongside men. In this male/female relationship, education, which plays a central role, is based on dialectical thinking. Through education, the Sandian character learns to overcome the social, political, cultural and psychological barriers that hinder being."

The article is devoted to the study of topical issues of legislative regulation of criminal offenses against sexual freedom and sexual integrity of the person, provided for Articles 152–1561 of the Criminal Code of Ukraine. In the process of research the author identified a number of shortcomings and gaps in their legislative regulation, namely: 1) contradictions in terms of «the child» (the Criminal Code does not specify which age group is included in this concept), «the minor» (a person aged 14 to 18 under Article 32 of the Civil Code of Ukraine) and «the person under 16 years of age». These contradictions arise between the content of the dispositions and the titles of Articles 156 «Corruption of minors» and 1561 «Solicitation of children for sexual purposes» of the Criminal Code of Ukraine; 2) it lack of legislative concretization of the concept of «indecent assault» in Art. 156 «Corruption of minors»; 3) dualism and competition of legal norms in the application of Part 4 of Art. 152 «Rape» and Art. 155 «Committing acts of a sexual nature with a person under the age of sixteen», associated with the presence in both articles of the possibility of «voluntary consent» of «the person under 14 years of age» to commit sexual intercourse; 4) clarification of the possibility of practical application of Art. 1561 «Sexual harassment of a child». The author proposed the following changes and additions to the provisions of the Criminal Code of Ukraine to eliminate these shortcomings: 1) to formulate the name of Art. 156 as «Corruption of a person under the age of sixteen» and Art. 1561 as «Solicitation for sexual purposes of a person under the age of sixteen»; 2) to define the concept of «lecherous acts» in Art. 156 «Corruption of minors», for example, as «acts related to the physical and/or intellectual depravity of the victim in the sexual sphere», including those related to «exposure or touching the genitals, incitement to natural and unnatural sexual intercourse, conducting cynical conversations on sexual topics»; 3) to exclude from the text of the disposition part 4 of Art. 152 the concept of «voluntary consent» and supplement Art. 155 by the part 3, that provides the next: «The acts provided in part one of this article, committed against a person under the age of fourteen, – will be punishable by imprisonment for a term of ten to fifteen years». It is the presence of legible, consistent and justified criminal law norms in criminal offenses against sexual freedom and integrity of the person will ensure reliable legal protection of moral values of the child and society in Ukraine and proper implementation of criminal law policy of the Ukrainian state.

The article describes courtroom discourses as dueling constructs of reality. The purpose of the research is to identify and analyze linguistic and discursive means used to create opposing representations of the same criminal events and the same identities of key trial actors (defendants, victims, jurors and lawyers). The novelty of the article is due to the study of courtroom discourse through the category of dualism. The difference between the prosecution and the defense closing arguments is the types of narratives they focus on. Closing arguments allow lawyers to present their topics, narratives, arguments, and selves to the jury members. They strive to be persuasive, informative, and authoritative. Lawyers are able to achieve all of these things through focusing and de-focusing information. Focusing and de-focusing occur at the linguistic level and through discursive choices. Speakers’ linguistic selections de-focus certain properties of the referent, but they also highlight or focus other properties. The article concludes that lawyers use many strategies in their closing arguments, but they always control what versions of reality are available to the jury members using a large variety of linguistic means. These means help them de-focus on harmful information and focus on topics that benefit their case.

In an attempt to understand youth-related antisocial behaviour, UK social policy has typically sought answers from the edge; investigating the motivations of young people perpetrating deviant behaviour or exploring the experiences of victims. Equally polarised and sensationalist narratives are present in journalistic accounts, with Knight's Hood Rat and BBC documentary The Scheme both depicting the lives of young people in ‘disadvantaged’ neighbourhoods as on the margins of society. Drawing on ethnographic research conducted in a Scottish housing estate, this paper calls for a localised and situated approach to understanding ‘the antisocial’. The empirical data shows that young people do not fit easily into the dualist categories of ‘perpetrator’ or ‘victim’. Despite living in what could be classed an ‘antisocial’ place the majority of young people's everyday experiences were not spent on the margins but rather somewhere in-between, while their own identities were described as normal and unspectacular. The paper concludes by emphasising the value of research that situates understandings of ‘the antisocial’ within its everyday social context. This offers us the opportunity to take a broader analysis of young lives and crucially re-establish the connection between lives on the margins and the ‘missing middle’.

In her 1997 novel The God of Small Things, Arundhati Roy confronts the problem of caste violence, inextricably bound up with other practices of social domination such as patriarchy, racism, colonialism and neocolonialism, through a complex narrative structure. The conventional story about a tragic love between a woman from a higher caste and a member of the untouchables skilfully evades cliché patterns by employing eccentric focalisers, as we experience most of the story through the lenses of multiple-person narrators, twin brother and sister, Rahel and Estha, magical realism, and a disjointed narrative full of prolepses and analepses which subtly renders traumatic memories. The novel is structured as a prototypical trauma narrative and stages a confrontation with an unresolved traumatic event from which Rahel and Estha have been recovering since childhood. Roy deftly transposes the dualism of caste purity and impurity onto the narrative structure. The narrative is caught within a duality (symbolised already by the twins) and a perpetual repetition which represents not only the eternal return of trauma but also the constant tension which derives from the hegemony of the caste system and the violence it produces. The biopolitics of social mechanisms and structures which disciplines the individual’s body, controls his actions, rectifies and sanctions transgressions is at the heart of the novel. It raises the individual into obedience and restraint with the help of state institutions, and regulates them into an inconspicuous collective body in the name of security, unity and higher common goals. Socio-political mechanisms are legitimised and reaffirmed through violence as well, which is not understood as such, but rather as a necessary “measure” and “duty” to uphold the law.

In her 1997 novel The God of Small Things, Arundhati Roy confronts the problem of caste violence, inextricably bound up with other practices of social domination such as patriarchy, racism, colonialism and neocolonialism, through a complex narrative structure. The conventional story about a tragic love between a woman from a higher caste and a member of the untouchables skilfully evades cliché patterns by employing eccentric focalisers, as we experience most of the story through the lenses of multiple-person narrators, twin brother and sister, Rahel and Estha, magical realism, and a disjointed narrative full of prolepses and analepses which subtly renders traumatic memories. The novel is structured as a prototypical trauma narrative and stages a confrontation with an unresolved traumatic event from which Rahel and Estha have been recovering since childhood. Roy deftly transposes the dualism of caste purity and impurity onto the narrative structure. The narrative is caught within a duality (symbolised already by the twins) and a perpetual repetition which represents not only the eternal return of trauma but also the constant tension which derives from the hegemony of the caste system and the violence it produces. The biopolitics of social mechanisms and structures which disciplines the individual’s body, controls his actions, rectifies and sanctions transgressions is at the heart of the novel. It raises the individual into obedience and restraint with the help of state institutions, and regulates them into an inconspicuous collective body in the name of security, unity and higher common goals. Socio-political mechanisms are legitimised and reaffirmed through violence as well, which is not understood as such, but rather as a necessary “measure” and “duty” to uphold the law.

The implementation of legal protection for child victims of rape has not been maximized as provided by the Law. Even though it has not been maximal, there are several forms of legal protection that have been given to children as victims according to Law Number 35 Year 2014 concerning Child Protection article 64 paragraph (3), that children as victims get (a) rehabilitation both within institutions and outside the institution , (b) identity protection and reporting efforts through the mass media to avoid labeling, (c) providing safety guarantees for witnesses of victims and expert witnesses both physically, mentally and socially, and (d) providing accessibility to obtain information about the development of cases. first, getting harmony between the theories used with legal decisions carried out by the Langsa City Islamic Court. Second, knowing the psychological impact of child rape victims and thirdly, the obstacles faced in deciding the rape of the rape are still different from the Law on Child Protection, meaning that there is still dualism in the laws that apply in Aceh, including in Langsa City.

Monument 65, thus far the largest sculpture discovered from the almost completely destroyed site of Kaminaljuyu, has much to tell us about the enigma of this ancient city. Carvings on two sides of the flat tablet resonate with the most sacred concepts of the “Miraflores” people of Late Preclassic Kaminaljuyu. Partly because of the highly problematical picture further field archaeology can provide of Kaminaljuyu—a picture already problematical—but also because of the inherent value of a comparative orientation, I employ an explicitly comparative approach in order to speculate about the ideology encoded on the monument. According to such a comparative perspective, the depictions identify Kaminaljuyu rulers as conventional world- or cosmos-creators and sustainers, functions realized by the sacrifices of royal proxy victims or “twins” of the ruler. The captive scenes, shown on Side A, represent the duality of rulership expressed in a twinship of first, immortal “priest” or administrator—the ruler in his religious role—sacrificing a victim representing a first ideal man or “king,” and, by virtue of this, representing the ever-dying or magical fertility of the polity. On Side B, the creation seems to be manifested or metaphorized by the axis mundi.

This study aimed to analyze the law on protecting the rights of victims of the crime of human trafficking. This research uses normative juridical analysis and a statute approach. The sources of law in this study are based on primary and secondary sources of law, which refer to the norms contained in the legislation. Then the research results are described systematically to answer the questions that have been asked. Analysts of legal materials in this study use a grammatical-interpretation method, namely interpretation according to the grammar and words used for legislators to state their objectives. To protect the rights of victims of human trafficking, there are still dualisms in the TIP law and the Criminal Procedure Code in settlement of restitution for victims. This makes solving the problem of human trafficking difficult. In this case, it is necessary to review the substance of the TIP law; this is due to other issues as contained in this law.

Abstract I recount the hardship of returning from evacuation to a Riga ravaged by war—and of citizens who were the victim of a constant, inner duality, i.e. of the contradiction between the external conventions of Soviet reality and the inner falsity of Bolshevik ideology. I describe how difficult it was for young people to overcome the nagging moral deterioration of the regime and then the complex process of spiritual liberation in the wake of destalinization.

Aceh Qanun No. 6 of 2014 concerning the Jinayat Law can potentially eliminate justice for women and children. Through a literature study using a descriptive-analytical method, this article aims to interpret the substance of the Qanun Jinayat. The results show that the Qanun Jinayat has not taken sides with women and children. The first evidence, the preliminary evidence requirement for rape victims in the Qanun Jinayat, provides an opportunity to harm women. Victims may be unable to show evidence due to their psychological pressure. The second piece of evidence, the existence of legal dualism, between Article 81 and Article 82 of the Child Protection Law and Article 47 of the Qanun Jinayat, provides opportunities for violence to children. Qanun Jinayat provides lighter sentences to perpetrators. This article finds that the Qanun Jinayat was formulated and ratified with minimal involvement of many parties and absorption of community aspirations. The article recommends that the formulation of the Qanun Jinayat should be revised with consideration of the public benefit by involving modernist academics with a comprehensive religious education background.

Thomas Hardy is distinguished by his contemporaries for the fact that the subjects of his novels are taken from the rural environment in the agricultural region south of England. He calls his homeland Dorset, Wessex, in memory of former King Alfred the Great. Themes and subjects of his novels are attractive and dominant. In all of his most popular novels, Hardy describes, outlines, and portrays human beings who are faced with powerful attacks of devastating and mysterious forces. He was a serious novelist who sought to present the view of life throughout a novel. Frequently, his themes and subjects mix with the sequence of events that have extreme and fatal consequences, while he rarely fails to inspire the reader with his deep mercy to the characters who suffer in their live; he often cannot afford to reach the highest degree of tragic element. The author sends an indictment to his time: he firmly rejects the duality of morality according to which the behavior of a man and the behavior of a woman is differently estimated. Thomas Hardy’s world as a writer is completely realistic, even transparent because he is a rare master of description of the environment. His characters are creatures of their environment, presented in their mutual relationships, often with sharp psychological observations. “Tess of the d’Urbervilles” is based on a familiar motif, that of a fallen woman, where Tess represents the prejudices of the Victorian society. In the novel, Hardy portrays an innocent poor girl of a country, a victim of the combined forces of Victorian patriarchal society, of the hypocrisy of social prejudice and gender inequality, which shows his deep sympathy for Tessa, the protagonist of the novel, a symbol of women devastated without mercy in a world dominated by males. He shows that Tess is an example of the devastating effect of society's pressures on a pure girl, and that Angel and Alec are personifications of destructive attitudes towards women.

Thomas Hardy is distinguished by his contemporaries for the fact that the subjects of his novels are taken from the rural environment in the agricultural region south of England. He calls his homeland Dorset, Wessex, in memory of former King Alfred the Great. Themes and subjects of his novels are attractive and dominant. In all of his most popular novels, Hardy describes, outlines, and portrays human beings who are faced with powerful attacks of devastating and mysterious forces. He was a serious novelist who sought to present the view of life throughout a novel. Frequently, his themes and subjects mix with the sequence of events that have extreme and fatal consequences, while he rarely fails to inspire the reader with his deep mercy to the characters who suffer in their live; he often cannot afford to reach the highest degree of tragic element. The author sends an indictment to his time: he firmly rejects the duality of morality according to which the behavior of a man and the behavior of a woman is differently estimated. Thomas Hardy’s world as a writer is completely realistic, even transparent because he is a rare master of description of the environment. His characters are creatures of their environment, presented in their mutual relationships, often with sharp psychological observations. “Tess of the d’Urbervilles” is based on a familiar motif, that of a fallen woman, where Tess represents the prejudices of the Victorian society. In the novel, Hardy portrays an innocent poor girl of a country, a victim of the combined forces of Victorian patriarchal society, of the hypocrisy of social prejudice and gender inequality, which shows his deep sympathy for Tessa, the protagonist of the novel, a symbol of women devastated without mercy in a world dominated by males. He shows that Tess is an example of the devastating effect of society's pressures on a pure girl, and that Angel and Alec are personifications of destructive attitudes towards women.

This research was conducted to investigate capitalistic anthropocentrism towards nature and women in the novel Tanah Tabu. Freeport is an actor of capitalistic anthropocentrism while the Baliem Valley and the character of women in Tanah Tabu are representatives of the exploited objects. The analysis was carried out using the ecofeminism theory by Vandana Shiva. Therefore, the implication was to study the capitalistic anthropocentrism actions of Freeport which were examined based on the objectives of western colonialism (the United States) that came to Papua by developing the mining industry. The results of this study are first, the character of capitalistic anthropocentrism by Freeport is known from their motives in developing civilization with modern science, modernism towards conservatism, and colonialism. Second, ecofeminism places the character of Tanah Tabu women in role dualism; as victims and fighters against capitalistic anthropocentrism.

The National September 11 Memorial Museum opened in New York City in May 2014. Like other memorial museums, it uses affect and experience to produce in visitors what Alison Landsberg calls a “prosthetic memory” of 9/11: an individual, personal memory of 9/11 whether or not the visitor actually experienced the event. However, the museum also constructs 9/11 as an event that is collectively, culturally traumatic. Thus, the prosthetic memory might be better conceived as a “prosthetic trauma” that, in recreating for visitors the trauma of 9/11, encourages strong identification with the victims as embodiments of the American cultural identity that was targeted by the ideology of the terrorists. In this article, I examine how the 9/11 Museum constructs 9/11 as cultural trauma and uses the act of bearing witness to create “prosthetic trauma” and a simplistic dualism between good and evil that has important political implications.

This essay maps out a constellation of early modern English feminine gatekeeper tropes that represent female sexual consent and imagine a gendered Cartesian dualism. This trope’s inherent mind–body divide grants the female subject’s mind a greater measure of rationality and autonomy from the body than other early modern discourses of feminine virtue, such as humoralism. However, it can also undercut feminine agency in self-regulation by placing all the responsibility and blame on the woman’s mind in cases of sexual harrassment and assault. Hadrian Dorrell’s Avisa, Shakespeare’s Lucrece, Thomas Heywood’s Jane Shore, and Christopher Marlowe’s Hero represent a spectrum of feminine mental complicity in extramarital sex, yet their mental “gatekeepers” are all suspected of failure. Shakespeare’s Juliet and Cressida literalize this gatekeeper trope and render it a material allegory when they negotiate with male suitors at literal portals on stage, a window and a chamber door. Examining the extraordinary pressures put on feminine “gatekeeper” minds in early modern texts allows us to discern contemporary willingness to blame the victims of sexual assault.

The opposition between the Hughes family and the radical feminists led to the emergence of two diametrically opposite Plath myths: a mentally disturbed, manipulative woman, unstoppably driven towards suicide, or an innocent victim of a treacherous husband? Both sides interpret Plath's life and works in view of her untimely death, neglecting the underlying life force that pervades her poetry and prose. Relying on the psychoanalytical theory of instincts, the author shows how Eros complements and even makes use of Thanatos on different levels of Plath's writing: on the level of language asa meaningful structure, on the level of meaning, and in the function of language as therapy. The duality of instics is particulary evident in Sloveirian criticism; where the physicar and temporal distance from political scandal enabled the development oftwo distinct critical currents: one following Hughes's morbid determinism, the other concentrating on Plath's intelligence and joyful observation of nature.

Stretch injuries are among the most devastating forms of peripheral nerve injury; unfortunately, the scientific understanding of nerve biomechanics is widely and impressively conflicting. Experimental models are unique and disparate, victim to different testing conditions, and thus yield gulfs between conclusions. The details of the divergent reports on nerve biomechanics are essential for critical appraisal as we try to understand clinical stretch injuries in light of research evidence. These conflicts preclude broad conclusion, but they highlight a duality in thought on nerve stretch and, within the details, some agreement exists. To synthesize trends in nerve stretch understanding, the author describes the literature since its introduction in the 19th century. Research has paralleled clinical inquiry, so nerve research can be divided into epochs based largely on clinical or scientific technique. The first epoch revolves around therapeutic nerve stretching—a procedure known as neurectasy—in the late 19th century. The second epoch involves studies of nerves repaired under tension in the early 20th century, often the result of war. The third epoch occurs later in the 20th century and is notable for increasing scientific refinement and disagreement. A fourth epoch of research from the 21st century is just dawning. More than 150 years of research has demonstrated a stable and inherent duality: the terribly destructive impact of stretch injuries, as well as the therapeutic benefits from nerve stretching. Yet, despite significant study, the precise border between safe and damaging stretch remains an enigma.

Act Number 35, 2014 on Child Protection (UUPA) and Qanun (provincial law) Aceh Number 6, 2014 regarding Qanun Jinayat has given rise to legal dualism. Both laws and regulations govern the same case in the jurisdiction of Aceh, so that it can cause problems in its enforcement. This research applies primary, secondary and tertiary legal sources. This research uses the statue approach. Library research data are then analyzed from secondary and tertiary legal sourcesby using deductive method.The research shows that the enforcement of absolute power at the judicial institutions relating the trial of the sexual offence towards children cases in Aceh, the Public Court, which is granted its power under the UUPA,is privilege compared to Syar’iyah Court, which is having its power from Qanun Jinayat. The reasons for this are as following: a) the punisment in the UUPA is more serious and cumulative, while in Qanun Jinayat is more lenient and alternative; b) UUPA regulates specific things regarding child cases, while Qanun Jinayat is general; c) the enforcement of UUPA together with its changes is still facing hurdles, and there is also the enactment of Qanun Jinayat; d) there are problems in regards with lack of facilities of the detentions and budget during the process of the cases and there is an absent of the cooperation between correctional center for the convicted under the Qanun Jinayat; e) judges in the Public Court mostly already have certificates in dealing with child case compared to Syar’iyah Court. This research found that the later court judges have not had any certificate yet. The enforcement of punishment towards the perpetrators in Aceh mostly tried under the UUPA compared to using Qanun Jinayat as it provides more justice for victims.

This study aims to trace the contradictions of sentencing arrangements in child sexual abuse crimes in Aceh after the enactment of Qanun No. 6 of 2014 with Law No. 35 of 2014 on Child Protection. The regulation of child sexual abuse punishment in jinayat law in Aceh has different interpretations from other laws and regulations, including Law No. 35 of 2014 on Child Protection. So the essence of the deterrent effect for perpetrators that should be part of the goal of criminalization is not so achieved. In addition, Qanun Jinayat also has the potential for impunity for the government with Article 9 and Article 11 Qanun No. 6 of 2014 on the reasons for justification and forgiving reasons. The method used in this paper is a normative juridical method, using secondary data or library data. The study results showed that in Aceh, there had been a dualism of the legal regulation of child sexual abuse. The provisions of qanun jinayat are still many shortcomings in providing protection and rights for children as victims, so law enforcement tends to choose positive laws. It is recommended that the Aceh government to harmonize the law between jinayat law provisions and positive laws relating to sexual harassment.

After mastering Western architecture in the 1910s, Japanese top architects have been confronted with two problems: creating their own style based on Japanese traditions and climatic or seismological conditions and educating common people on taste for architecture beyond superficial imitation of the Western one. First of all, an elite and initially expressionist architect Horiguchi Sutemi discussed non-urban-ness that connects Japanese tearooms and Dutch rural houses. This was through his modernist interpretation of function, his experience in the Netherlands and his reaction against the administrative viewpoints on city and architecture in the 1920s. Secondly, despite his former distant stance on monumentality, his request of the world-wide supreme expression to some projected monuments revitalized his own inclination. Seemingly his attitudes toward monumentality changed and the property of the monuments that honored the war victims or enhanced national prestige opposed the "international" feature of modern architecture. Although these points may hide his consistency, we can find his continuous dualism: one is the functionality that prevailed over architectural discourses at that time including Horiguchi himself and another is his expression that provided a local vernacular practice with the position in the world. These arguments enable us to cast a potential understanding among modern architects in those days in a new light.

Through the biographical narratives of a Kolam woman of a tribal village in western India, the article delineates experiences of violence which the victim is unable to articulate in her own world. Cultural discourse might simultaneously violate and obliterate comprehension of violence from the victim’s perspective. In such situations, what is experienced as violence by the woman constitutes is lawful activity in the eyes of the community. The article pithily dwells upon the duality of sexual norms in the village which has consequences for women’s agency and (in)ability to resist violence. It looks at the community’s inclination for boundary maintenance which is threatened through its women’s transgressive sexual acts. The fall-out is continual de-legitimacy for the concerned woman to invoke the communitarian justice system. This can happen even among communities practicing liberal gender norms. Resistance to cultural violence does require support systems outside the kinship domain. It does necessitate secular interventions; an unconditional legitimation of secular reasoning cannot, however, be warranted because it might have implications for erasing existing egalitarian norms.

The Nigerian Civil War has birthed much writing with the actors and victims reimagining the dark historical experience, highlighting the divergent role(s) in different literary genres. Chimamanda Ngozi Adichie’s Half of a Yellow Sun, one of the latest additions to the corpus of the war narratives, marks its distinctiveness by its fictive feminization, valorizing the marginal ‘other’. Available studies on the text focus on gender and trauma, with a passing mention of education. With the feminist theory as its thrust, this paper examines Adichie’s redefinition of the status of femininity vis-à-vis education. Through the actions of male/female genders and the rural illiterate/highly educated female gender captured in duality, Adichie, in the text, configures education as an undercurrent for the exploits of the educated female even as it (education) serves as the author’s strategy of subverting gender bias in society.

As a consequence of recent decisions from the ICJ and the ICTR, it is clear that genocide can be pursued through the international courts both in terms of criminal liability and also rights/responsibility legal paradigms. This article suggests that this duality in possible contexts and processes of judicial determination, while being procedurally problematic, is in keeping with the human rights direction of international criminal justice. In addition, by opening the legal consideration of genocide to questions of individual liability as well as state-sponsored rights abuse, judges are now able to consider the more realistic complexity of genocide atrocity and thereby to address the diverse legitimate interests of victims. Particularly, by enabling and expanding juridical activation as the medium for legally enunciating the Genocide Convention, the determination of genocide and its consequences may benefit from enhanced certainty when reflected against the constitutional legality of the courts.

Vladimir Nabokov’s Lolita (1955) and Martin Amis’ Money (1984) discuss the disadvantages of mass media. Amis uses John Self to reflect the disintegration of the self in the modern, Capitalist society of England in 1980s. Self represents the failure of the postmodern world by portraying a dystopian society. Amis and Nabokov tackle subjects pertaining to money, incest, delusion, and disappointment. Lights are shed on the moral aspect of the characters. The modernity of Amis’ fiction lies in its double deception of its characters; there is the American motif and a character who is not able to resist the magic of such motif. It is about consumerism or how aspects of post modernity and the consumer culture are portrayed. This paper aims to show the impact of mass media on the characters who are self-deluded and indulged in loving money, advertisements, and sex. It also aims at showing duality and corruption in both texts, John Self is bankrupt and wants to commit suicide. Humbert cheats many and is imprisoned and Lolita dies. Lolita becomes the victim of incest. It is an attempt to urge human beings to refuse cultural divisions and encourage human spirituality instead of Materialistic point of view.

AbstractThis essay argues against the two pillars of current research on law and globalisation, from the perspective of legal theory and political philosophy: first, the distinction between ‘well-ordered’ and ‘not so well-ordered’ societies; second, the sociological model of the subject as pacified, fearful and isolated (to sum up, in harmony). It is argued that mainstream legal theory and political philosophy merely reflects the actual rules of the game of competition, dispute and conflict. In contrast, this essay takes sides with the anthropological and philosophical tradition that conceives the subject as antagonistic and in state of lack, profoundly concerned with the other, whom she imitates and whose standpoint she must be able to share if she is to make sense of the world. Furthermore, it is argued that transitivity or imitation lies at the very origin of conflict and dispute; lack and antagonism remain thus at the core of society, in spite of the surface appearance of harmony that characterises post-modern societies. Because of this, any general theory of law and society that wishes to be relevant at the time of globalisation must make the experience of antagonism and violence, motivated by imitation and envy, and its containment, its object of study. To do this, it must abandon the dualist conception of subjects and societies expressed in the distinction between ‘well-ordered’ (more violent) and ‘not-so-well-ordered’ (less violent) societies that has informed its investigation to this day, in order to declare in the most general terms a critique of violence from the standpoint of the victim, as of a piece with its demand for global social and political justice.

Gaidar’s military career was considered as incredibly successful in Soviet times. However, it is obvious that Gaidar did not stand the test of war. That is why, on the eve of the coming big war, the writer Gaidar set himself the task of becoming the tutor of future soldiers. It was a challenging task to accomplish. Gaidar could not be unaware that the fathers of many children, whom he was going to train the “Strong Red Guard,” were unjustly condemned during the years of the Stalinist repressions. The tragedy of the situation was aggravated by the splitting consciousness of the Soviet man, condemned to be both the executioner and the victim at the same time. It is impossible to cope with an external enemy unless one first defeats the internal enemy. Of course, enemies carefully disguise themselves, but this is not the main difficulty in fighting them. Gaidar’s artistic world is based on the bizarre dialectic of good and evil. There are often strange similarities between his positive heroes and antiheroes. To a certain extent, the old gangster Yakov is a double of the main character of the story Sergei Shcherbachev. Moreover, Sergey suffers from a clear personality splitting. By the end of the story, his dissociative identity disorder develops essentially pathological forms. Only in the final of the story does the hero overcome his duality. He is undoubtedly ready for the big war. Sergei Shcherbachev is sure not to have a traumatic neurosis, like Arkady Gaidar.

This essay uses a poststructural/critical race analysis, and provides a specific example of how the social practice of labeling serves to create major ideological effects, which produce and reproduce unequal race-based power relations. Certain U.S. citizens are ascribed/branded with the seemingly politically correct label, “African-American”. Many believe that the shift from “Black” to “African-American” in 1988 was the result of Blacks exercising political power and achieving a hard-won right to change their identity. Also many view the new label as the common sense preferred alternative to “Black”. This article deconstructs the term “African-American” and views it within the context of the macro and micro interactive forces of politics, economics, sociology, history and socio-cultural phenomena. Instead of the intended purpose of fostering a sense of self-esteem, the label has also served to reinforce the socially constructed binary dualisms characterizing “Blacks” as being fundamentally different from “Whites”. Moreover, the notion of Black pride, self-esteem and heritage are concepts with the power to shift culpability and blame onto the victims of a race-based system. Power appeared to have been exercised by Black/African-Americans. However, the shift to African-American was not the result of autonomous thinking. It was a “reflex without reflection” (Billig 1991:8). It “echoed” dominating ideological structures of power. The “new” label unwittingly serves to further perpetuate racist ideology inherited from a foundational institution of slavery. America can enjoy the image of having a culture of freedom, equality and egalitarianism, while maintaining justifiable race-based political, social and economic inequality gaps.

Teetl’it Gwich’ins, NWT, Canada have consistently positioned trapping as a valuable exercise despite fluctuations in the price of furs. Materialist anthropological theories applied to the trapping economies of boreal forest First Nations created an image of trapping as an activity that necessarily leads to individualism, alienation, nucleated family structures and disenchantment because the furs were being produced for trade in the world economy. The rise of anti-fur sentiments and Canadian industrial intrusions helped cement this imaginary of the trapper as corrupt but, instead of simply being the victims of European domination, they were positioned to have abandoned the ‘traditional’ sensibilities of trust and reciprocity to adopt the cruelties of the steel trap. In contrast with these conjectural world histories, the author argues that trapping as it is practiced today is far from being an alienating practice. Indigenous trappers work with animals in ways that suit their pre-existing practices. In order to dispel the imaginary of the cruel dominator of animals, more recent thoughts on mutualism in human–animal relationships help but it would be difficult to argue that this activity does not require some deception. Indigenous trappers will create methods and tinker with their traps in ways that are counterintuitive to some of the human–environment dualisms found in the deception paradigm that posits that the human presence and the intention to trap is hidden from the animal and tricks it into making a fatal error. The author argues that trapping is effective and valued because it plays upon the signs and expectations which lie between the past and the present, and between domination and mutualism.

This article seeks to revisit, perchance re-ignite, the debate around the nature of both Islam and modernity, as well as the role theatre played in disseminating Modernist discourses in contemporary Muslim cultures. In the Muslim World, the debate is locked in a time warp or at best stimulated by secular paradigms that do not seem to budge despite their unruly discordancy with Islamic views of life at a time when Islam seems to be strongly making a comeback to the world arena. The question why and how Muslim cultures embraced theatre and modernity is competing indeed; yet the debate it prompted is misplaced and unguarded, and in some respects misplacing, if not totally misguiding. To remove this misleading misplacement and give the debate a new (im)pulse, the article deems it needful to revisit Constantine the Great’s and Darwin’s modernist project. Seen from the Islamic perspective, modernity comes out as a jahili way of life brought to contemporary Muslim cultures by theatrical emissaries from the White World, which has bilged and infected the Muslim World with a strange existential duality. Thanks to these emissaries, which convinced their avid-for-reform-and-modernity victims of the need to climb on the bandwagon of modernity, this world is now Muslim in the heart and the mosque and secular in life and conduct, which is not only schizophrenic and psychosistic, but also absurd and futilitarian.

The purpose of the paper is to outline the components of the existential intertext of J. Fowles’ novel “The Collector”; consider those aspects that remain outside / on the periphery of researchers' attention, focusing on the authenticity of Miranda’s image; identify semantic transformations of pretexts in the mentioned discourse; consider intertextuality and intermediality as the main methods of creating an existential intertext. The image of Miranda Grey, close to the “alter ego” of the writer, is considered as an intertextual-composite construct. We consider its existentiality to be the semantic dominant of an image that absorbs other discourses. It was found that Miranda as an authentic person is defined by a tendency to self-identification; the desire for freedom and transcendence in various dimensions; ability to individualize creative activity and thinking; awareness of personal mortality. The innovativeness of the existential personality created by J. Fowles, which is represented in the gender aspect of “female power” as a marker of its authenticity, is emphasized. J. Fowles’ skill in “balancing” between the external and internal in creating the existential intertext of the work, which is manifested in its figurative system, is proved. The author models the relationship between Miranda, Clegg and Peston as a rivalry for power and the girl’s struggle for the authenticity of the female personality against the “masculine dictate”. Interpretation of a number of situations (“persecutor – victim”; “teacher – student”, “Madonna – fornicatress”, “Higgins – Galatea”, pattern of “lost paradise”, illusory embodiment of fantasies such as “princesse lointaine”, etc.) shows a paradoxical convergence of these opposites of the same axiology. The implicit use of the technique of intertextuality (allusions, quotations) marks J.P. and Clegg as ambivalent characters, demonstrating their duality in the external / internal model. To create an existential intertext, J. Fowles uses different types of ekphrasis (implicit, attributive, imaginary), which perform characterological, metapoetic, aesthetic, symbolic and allegorical functions. Intertextuality (intermediality) promotes text production and generation of meanings.

Saturday sets out to depict the contemporary world with its ambiguities and paradox. In the novel, like in a mirror painting, every event, character and conflict is highlighted from diverse, often contradictory, angles by the narrator's extensive commentary, flashback and reference to other books. The prevailing happiness of mass protests against the war on Iraq is countered by the recollection of mass graves, an element of Saddam's callous regime, the real terrorist threat is contrasted with national paranoia, and the Prime Minister's performance of truthfulness is scrutinized by means of Paul Ekman's study of micro-expressions. The technique of dualistic depiction is further used in order to describe the characters. Reworking the idea of two sides of the same coin, McEwan offers the novel as a metaphorical study of the intricacies of human personality. Therefore, Baxter becomes simultaneously an offender and a victim, John Grammaticus turns from a successful poet into an alcoholic womanizer, and Lilian Perowne's physical and mental disintegration is contrasted with her past as a champion swimmer. McEwan's dichotomous description of the world echoes Barthes's binaries, not only in the duality itself, but also in the fact that the juxtaposition of contradictory images constitutes a more complete depiction of an event or a person. The contrast between the opposing ideas is further accentuated by the use of different jargons: the language of medicine, media, upper-class, working-class, and the like. The use of language throughout the novel seems to repeat the notion that by means of jargons people control and exclude others, highlighting their authority and constructing their position of supremacy. Saturday, which captures acutely the events of a single day in the life of a renowned neurosurgeon, Henry Perowne, presents issues, such as the terrorist threat or the creation of media reality, that appear international in consciousness. The essay illustrates how, with admirable artistry, McEwan incorporates meaningful images, visually complex descriptions and different kinds of language into a diary account, for readers to enjoy a more objective comment on the contemporary world.

This article begins by exploring the national climate in which Lee’s novel appeared, at the height of the civil rights movement in the South, which had a crucial impact on its composition and reception. The major film studios were not initially interested in the novel, but independent filmmakers Alan Pakula (producer) and Robert Mulligan (director), influenced by existentialism, felt attracted to stories with strong dramatization over the spectacular. The film is famously characterized by the voice-over narration of the adult Scout, which embodies a paradoxical duality of perspective: the events are seen from the perspective of the young Scout but described in the language of a mature and articulate adult Scout. In the novel, the destabilization of gender norms is the central theme, and the protagonist is clearly Scout going through the pains of growing up female in a South with very strict definitions of gender roles. This dimension is not prominent in the film version, which gave in to the demands of the Hollywood star system and made the girl’s father, played by Gregory Peck, the main character, and made racism the main issue. The article concludes with a necessary reconsideration of Atticus Finch, subjected in recent years to the complaint that both the novel and the film convey the historically inaccurate message that heroic whites, instead of blacks, were the leaders of the anti-racist movements of the twentieth century. Atticus Finch no doubt remains tied to the accommodating values of his class and he never openly questions the structural racism of which he himself is part, but moral horizons of previous eras are often narrow in comparison with our own, and we should avoid the excesses of presentism and maintain the historical perspective that allows us to celebrate the courage and success of fictional white liberals like Atticus and real ones like Harper Lee herself, who could only speak as whites, not as black victims. Despite all its limitations, Mockingbird did contribute to making hearts and minds reconsider race in America, and it remains a socially and historically important film. Thus, we should at least acknowledge its merit in taking a stand during a period when many films avoided controversial racial matters.

ABSTRAK Kemisikinan merupakan suatu permasalahan yang harus ditemukan cara mengentaskannya. Islam agama yang sempurna telah memberikan solusi melalui instrument zakat, infak, dan sedekah. Tujuan dari penelitian ini adalah untuk menilai dampak zakat, infak, sedekah di LAZNAS LMI (Lembaga Manajemen Infaq) dengan Pendekatan CIBEST. Metode penelitian yang digunakan adalah kuantitatif dengan uji beda antara kondisi material dan spiritual mustahik sebelum dibantu dengan setelah disalurkan dana ZIS. Hasil analisis dari 355 penerima manfaat menunjukkan bahwa pada kuadran I, penerima manfaat yang dikategorikan sejahtera bertambah 28% sesudah dibantu. Pada kuadran II, penerima manfaat yang dikategorikan miskin secara material menurun sebesar 27,7%. Selain itu pada kuadran IV penerima manfaat yang dikategorikan miskin secara absolut, juga ikut menurun sebesar 0,3%. Hasil Uji Beda juga menunjukan ada perbedaan indeks spiritual maupun indeks material penerima manfaat antar sebelum dan sesudah pemberian dana ZIS dibuktikan dengan Uji Beda Wilcoxon untuk indeks material value, dan Uji T berpasangan untuk indeks spiritual value.. Dengan adanya hasil penilaian kaji dampak ini diharapkan dampak dari bantuan yang diberikan bisa terukur dan juga menjadi bahan evaluasi serta perencanaan untuk program-program yang akan datang. Implikasi temuan penelitian ini dapat memberikan refrensi terkait manfaat zakat, infak, sedekah dalam membantu mengetaskan kemiskinan yang dilakukan oleh lembaga amil zakat nasional. Secara praktik, Lembaga Manajemen Infaq perlu memberikan perhatian khusus kepada mustahik yang berada di kategori miskin absolut, dengan memberikan intervensi ekonomi dan pembinaan secara spiritual. Kata Kunci: Kaji Dampak, ZIS, Kemiskinan, CIBEST, Lemabga Amil Zakat, Lembaga Manajemen Infaq. ABSTRACT Poverty is a problem that must find a way to eradicate. Islam, the perfect religion, has provided a solution through the instruments of zakat, infaq, and shadaqah. The purpose of this study was to assess the impact of Zakat, Sedekah, and Infaq in Lembaga Manajemen Infaq with the CIBEST Approach. The method used is quantitative by distributing questionnaires and testing the difference between the material and spiritual conditions of the mustahik before being assisted with after the ZIS funds are distributed. The results of the analysis of 355 beneficiaries showed that in quadrant I, beneficiaries categorized as prosperous increased by 28% after being assisted. In quadrant II, beneficiaries categorized as materially poor decreased by 27.7%. In addition, in quadrant IV, beneficiaries who are categorized as absolute poor also decreased by 0.3%. The results of the Difference Test also show that there are differences in the spiritual index and material index of beneficiaries between before and after the provision of ZIS funds, as evidenced by the Wilcoxon Difference Test for the material value index, and the paired T-test for the spiritual value index. The assistance provided can be measured and can also be used as material for evaluation and planning for future programs. The implications of the findings of this study can provide a reference regarding the benefits of zakat, shadaqah, and infaq in helping to alleviate poverty carried out by the national amil zakat institution. In practice, Amil Zakat Organization needs to pay special attention to mustahik who are in the absolute poor category, by providing economic intervention and spiritual guidance. Keywords: Assessment of Impact, ZIS, Poverty, CIBEST, Amil Zakat Organization, Lembaga Manajemen Infaq. DAFTAR PUSTAKA Ahmed, B. O., Johari, F., & Wahab, K. A. (2017). Identifying the poor and the needy among the beneficiaries of zakat Need for a zakat-based poverty threshold in Nigeria. International Journal of Social Economics, 44(4), 446–458. https://doi.org/10.1108/IJSE-09-2015-0234 Amalia, & Mahalli, K. (2012). Analisis peran zakat dalam mengurangi kemiskinan: Studi kasus dompet dhuafa republika. Jurnal Ekonomi dan Keuangan. Andam, A. C., & Osman, A. Z. (2019). Determinants of intention to give zakat on employment income: Experience from Marawi City, Philippines. Journal of Islamic Accounting and Business Research, 10(4), 528–545. https://doi.org/10.1108/JIABR-08-2016-0097 Ashar, M. A., & Nafik, M. (2019). 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) Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 6(5). 1057-1071. https://doi.org/10.20473/vol6iss20195pp1057-1071 Asian Development Bank. (2021). Daftar negara dengan penduduk hidup di bawah garis kemiskinan terbanyak di Asia Tenggara. Retrieved from https://databoks.katadata.co.id/datapublish/2021/11/19/daftar-negara-dengan-penduduk-hidup-di-bawah-garis-kemiskinan-terbanyak-di-asia-tenggara Asmalia, S., Kasri, R. A., & Ahsan, A. (2018). Exploring the potential of zakah for supporting realization of sustainable development Goals (SDGs) in Indonesia. International Journal of Zakat, 3(4), 51–69. https://doi.org/10.37706/IJAZ.V3I4.106 Ayuniyyah, Q., Pramanik, A. H., Md Saad, N., & Ariffin, M. I. (2022). The impact of zakat in poverty alleviation and income inequality reduction from the perspective of gender in West Java, Indonesia. International Journal of Islamic and Middle Eastern Finance and Management. Vol. ahead-of-print No. ahead-of-print. https://doi.org/10.1108/IMEFM-08-2020-0403 Ayyubi, S. el, & Saputri, H. E. (2018). 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). In International Journal of Zakat, 3(2), 85-97. https://doi.org/10.37706/ijaz.v3i2.80 Beik, I. S., & Arsyianti, L. D. (2015). Construction of CIBEST model as measurement of poverty and welfare indices from Islamic perspective. Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah, 7(1), 87–104. https://doi.org/10.15408/AIQ.V7I1.1361 Beik, 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. https://doi.org/10.21098/JIMF.V1I2.524 Beik, I. S., & Arsyianti, L. D. (2017). Ekonomi pembangunan syariah. Surabaya: Rajagrafindo Persada. BPS. (2022). Persentase penduduk miskin September 2021 turun menjadi 9,71 persen. Retrieved from https://www.bps.go.id/pressrelease/2022/01/17/1929/persentase-penduduk-miskin-september-2021-turun-menjadi-9-71-persen.html Efendi, M. S., & Fathurrohman, M. S. (2021). Dampak zakat terhadap kesejahteraan material dan spiritual mustahik (Studi kasus baznas microfinance desa sawojajar). Jurnal Ekonomi Syariah Teori dan Terapan, 8(6), 686-695. https://doi.org/10.20473/VOL8ISS20216PP686-695 Ghahari, S., Khademolreza, N., Ghasemnezhad, S., Babagholzadeh, H., & Ghayoomi, R. (2018). Comparison of anxiety and depression in victims of spousal abused and non-abused women in primary health care (PHC) in Babol-Iran. UCT Journal of Social Science and Humanities Research, 6(2), 14-18. https://doi.org/10.24200/jsshr.vol6iss02pp14-18 Halimatussakdiyah, & Nurlaily. (2021). Analisis pendayagunaan zakat produktif dalam mengurangi kemiskinan berdasarkan model Cibest (Studi kasus badan amil zakat nasional Prov Sumut). At-Tawassuth: Jurnal Ekonomi Islam, 1(Januari –Juni 2021), 12–25. Handayani, R. (2020). Model Cibest terhadap pengelolaan zakat produktif untuk mengukur kesejahteraan mustahik (Studi kasus Lazisnu Kota Metro). Skripsi tidak dipublikasikan. Lampung: IAIN Metro. Hayakawa, H., & Venieris, Y. P. (2019). Duality in human capital accumulation and inequality in income distribution. Eurasian Economic Review, 9(3), 285–310. https://doi.org/10.1007/S40822-018-0110-8 Indriastuti, H. (2019). Entrepreneurial innovativeness, relational capabilities, and value co-creation to enhance marketing performance. Humanities & Social Sciences Reviews, 7(3), 181–188. https://doi.org/10.18510/hssr.2019.7328 Istikoma. (2017). Asesmen kesejahteraan model Cibest (Centre of Islamic Business and Economic Studies): Studi pada nelayan di Kecamatan Kandanghaur Kabupaten Indramayu. Skripsi tidak dipublikasikan. Bandung: Universitas Pendidikan Indonesia. Kailani, N., & Slama, M. (2019). Accelerating Islamic charities in Indonesia: Zakat, sedekah and the immediacy of social media. South East Asia Research, 28(1), 70–86. https://doi.org/10.1080/0967828X.2019.1691939 Kasri, R. A. (2013). Giving behaviors in Indonesia: Motives and marketing implications for Islamic charities. Journal of Islamic Marketing, 4(3), 306–324. https://doi.org/10.1108/JIMA-05-2011-0044 Kasri, R. A., & Ramli, U. H. (2019). Why do Indonesian muslims donate through mosques?: A theory of planned behaviour approach. International Journal of Islamic and Middle Eastern Finance and Management, 12(5), 663–679. https://doi.org/10.1108/IMEFM-11-2018-0399 Kementrian Agama Republik Indonesia. (2019). Al-Quran dan terjemahannya. Jakarta: Kemenag RI. Kurbanov, R. A., Afad Oglu Gurbanov, R., Belyalova, A. M., Maksimova, E. v, Leonteva, I. A., & Sharonov, I. A. (2017). Practical advice for teaching of university students the mechanisms of self-government of safe behavior. Electronic Journal of Mathematics Education, 12(1), 35-42. https://doi.org/10.29333/iejme/596 Mulyani, E. F. (2018). Analisis dampak pendistribusian dana zakat terhadap tingkat kemiskinan mustahik dengan menggunakan model Cibest (Studi kasus: LAZ dompet dhuafa daerah istimewa Yogyakarta). Skripsi tidak dipublikasikan. Yogyakarta: UIN Sunan Kalijaga. Nisa, N. I. (2022). Penerapan model CIBEST dalam pengentasan kemiskinan di Indonesia. Retrieved from https://kumparan.com/naylazzatnsa/penerapan-model-cibest-dalam-pengentasan-kemiskinan-di-indonesia-1xkNF2L43tu/full Obaidullah, M. (2008). Introduction to Islamic microfinance. India: IBF Net (P) Limited. Owoyemi, M. Y. (2020). Zakat management: The crisis of confidence in zakat agencies and the legality of giving zakat directly to the poor. Journal of Islamic Accounting and Business Research, 11(2), 498–510. https://doi.org/10.1108/JIABR-07-2017-0097 Pistrui, D., & Fahed-Sreih, J. (2010). Islam, entrepreneurship and business values in the Middle East. International Journal of Entrepreneurship and Innovation Management, 12(1), 107–118. https://doi.org/10.1504/IJEIM.2010.033170 Puskas BAZNAS. (2016). Kaji dampak penyaluran zakat baznas terhadap kesejahteraan mustahik tahun 2016. Jakarta: Puskas BAZNAS. Putri, O. R. (2020). Hubungan antara spiritualitas dengan kebermaknaan hidup pada remaja di panti asuhan budi mulya sukarame Bandar Lampung. Skripsi tidak dipublikasikan. Lampung: UIN Raden Intan. Rahmat, R. S., & Nurzaman, M. S. (2019). Assesment of zakat distribution: A case study on zakat community development in Bringinsari village, Sukorejo district, Kendal. International Journal of Islamic and Middle Eastern Finance and Management, 12(5), 743–766. https://doi.org/10.1108/IMEFM-12-2018-0412 Reza Dasangga, D. G., & Cahyono, E. F. (2020). Analisis peran zakat terhadap pengentasan kemiskinan dengan model Cibest (Studi kasus rumah gemilang Indonesia kampus Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 7(6), 1060-1073. https://doi.org/10.20473/vol7iss20206pp1060-1073 Rijal, K., Zainuri, A., & Azwari, P. C. (2020). Impact analysis of the zakat, infaq and shadaqah funds distribution to the poverty level of mustahik by using Cibest method Indonesia. Fikri: Jurnal Kajian Agama,Sosial dan Budaya, 5(1), 145-158. https://doi.org/10.25217/jf.v5i1.982 Rozalinda. (2014). Ekonomi Islam: Teori dan aplikasinya pada aktivitas ekonomi. Jakarta: Rajagrafindo. Saad, R. A. J., Farouk, A. U., & Abdul Kadir, D. (2020). Business zakat compliance behavioral intention in a developing country. Journal of Islamic Accounting and Business Research, 11(2), 511–530. https://doi.org/10.1108/JIABR-03-2018-0036 Saad, R. A. J., & Haniffa, R. (2014). Determinants of (Islamic tax) compliance behavior. Journal of Islamic Accounting and Business Research, 5(2), 182–193. https://doi.org/10.1108/JIABR-10-2012-0068 Salam, A., & Nisa, R. (2021). Analisis pengaruh pendistribusian dana zakat terhadap mustahik ditinjau dengan menggunakan metode CIBEST. Jurnal Ekonomi Syariah Indonesia, 9(1), 67–73. https://doi.org/10.21927/jesi.2021.11(1).67-73 Sanrego, & Taufik. (2016). Fiqih tamkin (Fiqih pemberdayaan). Jakarta: QisthiPress. Sudarmanto, E., Revida, E., Zaman, N., Simarmata, M. M. T., Purba, S., Syafrizal, S., Bachtiar, E., Faried, A. I., Nasrullah, N., Marzuki, I., Hastuti, P., Jamaludin, J., Kurniawan, I., Mastutie, F., Susilawaty, A. (2020). Konsep Dasar Pengabdian Kepada Masyarakat: Pembangunan dan Pemberdayaan. Medan: Yayasan Kita Menulis. Sugiyono. (2015). Metode penelitian pendidikan (Pendekatan kuantitatif, kualitatif, dan R&D). Bandung: CV. Alfabeta. Suharto, E. (2005). Membangun masyarakat memberdayakan rakyat kajian strategis pembangunan kesejahteraan sosial dan pekerja sosial. Bandung: PT. Revika Aditama. Sumantri, R., Iswati, S., & Mufrodi, A. (2019). The effectiveness of distribution of zakat funds on ZDC South Sumatra. Opción, Año 35(20), 1572–1588. Widyaningsih, N., Hafidhuddin, D., & Beik, I. S. (2016). Studi dampak zakat di Sulawesi Selatan dengan model CIBEST. Jurnal Ekonomi Islam Republika, 28. Retrieved from https://fem.ipb.ac.id/d/iqtishodia/2016/Iqtishodia_20160128.pdf Yacoub, Y. (2012). Pengaruh tingkat pengangguran terhadap tingkat kemiskinan kabupaten/kota di Provinsi Kalimantan Barat. Jurnal Eksos, 8(3), 176-185.

ABSTRAK Kemisikinan merupakan suatu permasalahan yang harus ditemukan cara mengentaskannya. Islam agama yang sempurna telah memberikan solusi melalui instrument zakat, infak, dan sedekah. Tujuan dari penelitian ini adalah untuk menilai dampak zakat, infak, sedekah di LAZNAS LMI (Lembaga Manajemen Infaq) dengan Pendekatan CIBEST. Metode penelitian yang digunakan adalah kuantitatif dengan uji beda antara kondisi material dan spiritual mustahik sebelum dibantu dengan setelah disalurkan dana ZIS. Hasil analisis dari 355 penerima manfaat menunjukkan bahwa pada kuadran I, penerima manfaat yang dikategorikan sejahtera bertambah 28% sesudah dibantu. Pada kuadran II, penerima manfaat yang dikategorikan miskin secara material menurun sebesar 27,7%. Selain itu pada kuadran IV penerima manfaat yang dikategorikan miskin secara absolut, juga ikut menurun sebesar 0,3%. Hasil Uji Beda juga menunjukan ada perbedaan indeks spiritual maupun indeks material penerima manfaat antar sebelum dan sesudah pemberian dana ZIS dibuktikan dengan Uji Beda Wilcoxon untuk indeks material value, dan Uji T berpasangan untuk indeks spiritual value.. Dengan adanya hasil penilaian kaji dampak ini diharapkan dampak dari bantuan yang diberikan bisa terukur dan juga menjadi bahan evaluasi serta perencanaan untuk program-program yang akan datang. Implikasi temuan penelitian ini dapat memberikan refrensi terkait manfaat zakat, infak, sedekah dalam membantu mengetaskan kemiskinan yang dilakukan oleh lembaga amil zakat nasional. Secara praktik, Lembaga Manajemen Infaq perlu memberikan perhatian khusus kepada mustahik yang berada di kategori miskin absolut, dengan memberikan intervensi ekonomi dan pembinaan secara spiritual. Kata Kunci: Kaji Dampak, ZIS, Kemiskinan, CIBEST, Lemabga Amil Zakat, Lembaga Manajemen Infaq. ABSTRACT Poverty is a problem that must find a way to eradicate. Islam, the perfect religion, has provided a solution through the instruments of zakat, infaq, and shadaqah. The purpose of this study was to assess the impact of Zakat, Sedekah, and Infaq in Lembaga Manajemen Infaq with the CIBEST Approach. The method used is quantitative by distributing questionnaires and testing the difference between the material and spiritual conditions of the mustahik before being assisted with after the ZIS funds are distributed. The results of the analysis of 355 beneficiaries showed that in quadrant I, beneficiaries categorized as prosperous increased by 28% after being assisted. In quadrant II, beneficiaries categorized as materially poor decreased by 27.7%. In addition, in quadrant IV, beneficiaries who are categorized as absolute poor also decreased by 0.3%. The results of the Difference Test also show that there are differences in the spiritual index and material index of beneficiaries between before and after the provision of ZIS funds, as evidenced by the Wilcoxon Difference Test for the material value index, and the paired T-test for the spiritual value index. The assistance provided can be measured and can also be used as material for evaluation and planning for future programs. The implications of the findings of this study can provide a reference regarding the benefits of zakat, shadaqah, and infaq in helping to alleviate poverty carried out by the national amil zakat institution. In practice, Amil Zakat Organization needs to pay special attention to mustahik who are in the absolute poor category, by providing economic intervention and spiritual guidance. Keywords: Assessment of Impact, ZIS, Poverty, CIBEST, Amil Zakat Organization, Lembaga Manajemen Infaq. DAFTAR PUSTAKA Ahmed, B. O., Johari, F., & Wahab, K. A. (2017). Identifying the poor and the needy among the beneficiaries of zakat Need for a zakat-based poverty threshold in Nigeria. International Journal of Social Economics, 44(4), 446–458. https://doi.org/10.1108/IJSE-09-2015-0234 Amalia, & Mahalli, K. (2012). Analisis peran zakat dalam mengurangi kemiskinan: Studi kasus dompet dhuafa republika. Jurnal Ekonomi dan Keuangan. Andam, A. C., & Osman, A. Z. (2019). Determinants of intention to give zakat on employment income: Experience from Marawi City, Philippines. Journal of Islamic Accounting and Business Research, 10(4), 528–545. https://doi.org/10.1108/JIABR-08-2016-0097 Ashar, M. A., & Nafik, M. (2019). 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) Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 6(5). 1057-1071. https://doi.org/10.20473/vol6iss20195pp1057-1071 Asian Development Bank. (2021). Daftar negara dengan penduduk hidup di bawah garis kemiskinan terbanyak di Asia Tenggara. Retrieved from https://databoks.katadata.co.id/datapublish/2021/11/19/daftar-negara-dengan-penduduk-hidup-di-bawah-garis-kemiskinan-terbanyak-di-asia-tenggara Asmalia, S., Kasri, R. A., & Ahsan, A. (2018). Exploring the potential of zakah for supporting realization of sustainable development Goals (SDGs) in Indonesia. International Journal of Zakat, 3(4), 51–69. https://doi.org/10.37706/IJAZ.V3I4.106 Ayuniyyah, Q., Pramanik, A. H., Md Saad, N., & Ariffin, M. I. (2022). The impact of zakat in poverty alleviation and income inequality reduction from the perspective of gender in West Java, Indonesia. International Journal of Islamic and Middle Eastern Finance and Management. Vol. ahead-of-print No. ahead-of-print. https://doi.org/10.1108/IMEFM-08-2020-0403 Ayyubi, S. el, & Saputri, H. E. (2018). 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). In International Journal of Zakat, 3(2), 85-97. https://doi.org/10.37706/ijaz.v3i2.80 Beik, I. S., & Arsyianti, L. D. (2015). Construction of CIBEST model as measurement of poverty and welfare indices from Islamic perspective. Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah, 7(1), 87–104. https://doi.org/10.15408/AIQ.V7I1.1361 Beik, 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. https://doi.org/10.21098/JIMF.V1I2.524 Beik, I. S., & Arsyianti, L. D. (2017). Ekonomi pembangunan syariah. Surabaya: Rajagrafindo Persada. BPS. (2022). Persentase penduduk miskin September 2021 turun menjadi 9,71 persen. Retrieved from https://www.bps.go.id/pressrelease/2022/01/17/1929/persentase-penduduk-miskin-september-2021-turun-menjadi-9-71-persen.html Efendi, M. S., & Fathurrohman, M. S. (2021). Dampak zakat terhadap kesejahteraan material dan spiritual mustahik (Studi kasus baznas microfinance desa sawojajar). Jurnal Ekonomi Syariah Teori dan Terapan, 8(6), 686-695. https://doi.org/10.20473/VOL8ISS20216PP686-695 Ghahari, S., Khademolreza, N., Ghasemnezhad, S., Babagholzadeh, H., & Ghayoomi, R. (2018). Comparison of anxiety and depression in victims of spousal abused and non-abused women in primary health care (PHC) in Babol-Iran. UCT Journal of Social Science and Humanities Research, 6(2), 14-18. https://doi.org/10.24200/jsshr.vol6iss02pp14-18 Halimatussakdiyah, & Nurlaily. (2021). Analisis pendayagunaan zakat produktif dalam mengurangi kemiskinan berdasarkan model Cibest (Studi kasus badan amil zakat nasional Prov Sumut). At-Tawassuth: Jurnal Ekonomi Islam, 1(Januari –Juni 2021), 12–25. Handayani, R. (2020). Model Cibest terhadap pengelolaan zakat produktif untuk mengukur kesejahteraan mustahik (Studi kasus Lazisnu Kota Metro). Skripsi tidak dipublikasikan. Lampung: IAIN Metro. Hayakawa, H., & Venieris, Y. P. (2019). Duality in human capital accumulation and inequality in income distribution. Eurasian Economic Review, 9(3), 285–310. https://doi.org/10.1007/S40822-018-0110-8 Indriastuti, H. (2019). Entrepreneurial innovativeness, relational capabilities, and value co-creation to enhance marketing performance. Humanities & Social Sciences Reviews, 7(3), 181–188. https://doi.org/10.18510/hssr.2019.7328 Istikoma. (2017). Asesmen kesejahteraan model Cibest (Centre of Islamic Business and Economic Studies): Studi pada nelayan di Kecamatan Kandanghaur Kabupaten Indramayu. Skripsi tidak dipublikasikan. Bandung: Universitas Pendidikan Indonesia. Kailani, N., & Slama, M. (2019). Accelerating Islamic charities in Indonesia: Zakat, sedekah and the immediacy of social media. South East Asia Research, 28(1), 70–86. https://doi.org/10.1080/0967828X.2019.1691939 Kasri, R. A. (2013). Giving behaviors in Indonesia: Motives and marketing implications for Islamic charities. Journal of Islamic Marketing, 4(3), 306–324. https://doi.org/10.1108/JIMA-05-2011-0044 Kasri, R. A., & Ramli, U. H. (2019). Why do Indonesian muslims donate through mosques?: A theory of planned behaviour approach. International Journal of Islamic and Middle Eastern Finance and Management, 12(5), 663–679. https://doi.org/10.1108/IMEFM-11-2018-0399 Kementrian Agama Republik Indonesia. (2019). Al-Quran dan terjemahannya. Jakarta: Kemenag RI. Kurbanov, R. A., Afad Oglu Gurbanov, R., Belyalova, A. M., Maksimova, E. v, Leonteva, I. A., & Sharonov, I. A. (2017). Practical advice for teaching of university students the mechanisms of self-government of safe behavior. Electronic Journal of Mathematics Education, 12(1), 35-42. https://doi.org/10.29333/iejme/596 Mulyani, E. F. (2018). Analisis dampak pendistribusian dana zakat terhadap tingkat kemiskinan mustahik dengan menggunakan model Cibest (Studi kasus: LAZ dompet dhuafa daerah istimewa Yogyakarta). Skripsi tidak dipublikasikan. Yogyakarta: UIN Sunan Kalijaga. Nisa, N. I. (2022). Penerapan model CIBEST dalam pengentasan kemiskinan di Indonesia. Retrieved from https://kumparan.com/naylazzatnsa/penerapan-model-cibest-dalam-pengentasan-kemiskinan-di-indonesia-1xkNF2L43tu/full Obaidullah, M. (2008). Introduction to Islamic microfinance. India: IBF Net (P) Limited. Owoyemi, M. Y. (2020). Zakat management: The crisis of confidence in zakat agencies and the legality of giving zakat directly to the poor. Journal of Islamic Accounting and Business Research, 11(2), 498–510. https://doi.org/10.1108/JIABR-07-2017-0097 Pistrui, D., & Fahed-Sreih, J. (2010). Islam, entrepreneurship and business values in the Middle East. International Journal of Entrepreneurship and Innovation Management, 12(1), 107–118. https://doi.org/10.1504/IJEIM.2010.033170 Puskas BAZNAS. (2016). Kaji dampak penyaluran zakat baznas terhadap kesejahteraan mustahik tahun 2016. Jakarta: Puskas BAZNAS. Putri, O. R. (2020). Hubungan antara spiritualitas dengan kebermaknaan hidup pada remaja di panti asuhan budi mulya sukarame Bandar Lampung. Skripsi tidak dipublikasikan. Lampung: UIN Raden Intan. Rahmat, R. S., & Nurzaman, M. S. (2019). Assesment of zakat distribution: A case study on zakat community development in Bringinsari village, Sukorejo district, Kendal. International Journal of Islamic and Middle Eastern Finance and Management, 12(5), 743–766. https://doi.org/10.1108/IMEFM-12-2018-0412 Reza Dasangga, D. G., & Cahyono, E. F. (2020). Analisis peran zakat terhadap pengentasan kemiskinan dengan model Cibest (Studi kasus rumah gemilang Indonesia kampus Surabaya. Jurnal Ekonomi Syariah Teori dan Terapan, 7(6), 1060-1073. https://doi.org/10.20473/vol7iss20206pp1060-1073 Rijal, K., Zainuri, A., & Azwari, P. C. (2020). Impact analysis of the zakat, infaq and shadaqah funds distribution to the poverty level of mustahik by using Cibest method Indonesia. Fikri: Jurnal Kajian Agama,Sosial dan Budaya, 5(1), 145-158. https://doi.org/10.25217/jf.v5i1.982 Rozalinda. (2014). Ekonomi Islam: Teori dan aplikasinya pada aktivitas ekonomi. Jakarta: Rajagrafindo. Saad, R. A. J., Farouk, A. U., & Abdul Kadir, D. (2020). Business zakat compliance behavioral intention in a developing country. Journal of Islamic Accounting and Business Research, 11(2), 511–530. https://doi.org/10.1108/JIABR-03-2018-0036 Saad, R. A. J., & Haniffa, R. (2014). Determinants of (Islamic tax) compliance behavior. Journal of Islamic Accounting and Business Research, 5(2), 182–193. https://doi.org/10.1108/JIABR-10-2012-0068 Salam, A., & Nisa, R. (2021). Analisis pengaruh pendistribusian dana zakat terhadap mustahik ditinjau dengan menggunakan metode CIBEST. Jurnal Ekonomi Syariah Indonesia, 9(1), 67–73. https://doi.org/10.21927/jesi.2021.11(1).67-73 Sanrego, & Taufik. (2016). Fiqih tamkin (Fiqih pemberdayaan). Jakarta: QisthiPress. Sudarmanto, E., Revida, E., Zaman, N., Simarmata, M. M. T., Purba, S., Syafrizal, S., Bachtiar, E., Faried, A. I., Nasrullah, N., Marzuki, I., Hastuti, P., Jamaludin, J., Kurniawan, I., Mastutie, F., Susilawaty, A. (2020). Konsep Dasar Pengabdian Kepada Masyarakat: Pembangunan dan Pemberdayaan. Medan: Yayasan Kita Menulis. Sugiyono. (2015). Metode penelitian pendidikan (Pendekatan kuantitatif, kualitatif, dan R&D). Bandung: CV. Alfabeta. Suharto, E. (2005). Membangun masyarakat memberdayakan rakyat kajian strategis pembangunan kesejahteraan sosial dan pekerja sosial. Bandung: PT. Revika Aditama. Sumantri, R., Iswati, S., & Mufrodi, A. (2019). The effectiveness of distribution of zakat funds on ZDC South Sumatra. Opción, Año 35(20), 1572–1588. Widyaningsih, N., Hafidhuddin, D., & Beik, I. S. (2016). Studi dampak zakat di Sulawesi Selatan dengan model CIBEST. Jurnal Ekonomi Islam Republika, 28. Retrieved from https://fem.ipb.ac.id/d/iqtishodia/2016/Iqtishodia_20160128.pdf Yacoub, Y. (2012). Pengaruh tingkat pengangguran terhadap tingkat kemiskinan kabupaten/kota di Provinsi Kalimantan Barat. Jurnal Eksos, 8(3), 176-185.

Sexual harassment frequently occurs in educational institutions such as colleges. The issue is exposed on the internet or reported directly by the authorized party. However, these reports lead society tendentiously to blame the victim. The victim-blaming phenomenon in sexual harassment cases particularly, when the victim object is female college students effecting them feeling frustrated, and scared, and even their rights as the victim cannot be obtained at all. This form of attribution of victims of violence often spurs the emergence of a victim mentality for victims of the stigma attached to dualism, as victims as well as contributing to the occurrence of violent events that befell them (the perpetrator). These things cause the victims to prefer remaining silent, than to reveal the case that has been going through due to worrying to be blamed. This research aims to figure out how the victim-blaming phenomenon happens to the victim of sexual harassment based on gender in educational institutions to provide policy recommendations to protect the victim and also for the student organization or the college. The method of this research is qualitative descriptive by utilizing triangulation data sources as data validation for the research approach. Data is obtained by documentation, field study, and depth interview with the victim of sexual harassment and policy experts from the college by using purposive sampling. Data analysis is performed together with the collecting data process by using qualitative techniques consisting of data reduction, display data, and conclusion. The result of this study shows that the student organization and college can role to form some preventive efforts on the victim-blaming phenomenon which can be implemented through a program or activity that is carried out online or offline.

Visual representations can contribute to shaping how the general public perceives and engages with issues of forced migration. In 2015, thousands of Rohingya became stranded in the Bay of Bengal when smugglers abandoned them on unseaworthy boats and regional governments refused their disembarkation. Their ordeal made headlines across the globe and photographs documenting the crisis were widely disseminated. This paper applies visual-social semiotics to four of these photographs from an Agence France-Presse public exhibition. Our analysis suggests that the features in the photographs transcend the conventional “threat versus victim” dualism that typically characterizes such representations, to capture both the suffering and agency of the people at the centre of the crisis. This occurs in two ways: first, the Rohingya are depicted as proactive and enacting agency, and not just as powerless people in need of rescue. Second, the juxtaposition of mundane aspects with more dramatic frames offers a tangible pathway for viewers to connect with the circumstances of the people depicted. These visual representations were effective in triggering international concern and policy responses in 2015. However, such photographs’ longer-term potential for shifting public perceptions of displacement and forced migration—and by extension, effective policy measures—remains largely indeterminate.

This interview between Francesca Ferrando (New York University) and Asijit Datta (University of Calcutta) is an extended and exhaustive effort to weigh the pressing concerns of posthuman life, death, and philosophy in times of the Covid-19 pandemic. Philosophical discourse on matters related to dualism, humanism, anthropocentrism, during a phase when exposed human bodies are susceptible to a deadly, mutating virus itself, warrants some paradoxical attention. There has never been a more suitable age and a period to discuss the onto-epistemological anxieties against the background of biotechnological advancements. Akin to an inverse ouroboros, the latest medical equipment or a favourable vaccine for diseases is part of the reparation process undertaken to balance out the damage perpetrated by capitalism. Questions from the interviewer traverse topics involving the Anthropocene, non-human animals/others, genetic mutations, ethnic crises, ethical response towards the dead, posthumanism as spiritualism, and the posthuman multiverse. The conversation is initiated by Dr. Ferrando’s apposite response to the critical and desperate epoch facing the sixth mass extinction; she urges humans to recognize themselves as the most significant geological force impacting and contaminating the planet. The talk then shifts to the need for a harmonious ecological community and behavioural and dietary awareness of posthumanists. A major agitation in the first days of the compulsory lockdown in India had been the return of the migrant labourers and a reverse victim blaming to steer away attention from the failures of governmental policies and its impulsive decisions. Professor Ferrando rightly observes these as emanations from problems in humanization and socialization techniques and our collective negligence towards plurality. The Heideggerian understanding of technology as a revelation and Ferrando’s attachment of the concept of Brahman from the Hindu tradition bring the readers to her seminal book, Philosophical Posthumanism (2019). Spiritualism, Ferrando clarifies, is connected to post-dualism and assists in acknowledging multi-layered alterity and pluralism. Ferrando’s reply to Donna Haraway’s assertion of humans as compost conjoins her with Colebrook’s authentic human actions vis-à-vis the immediacy of extinction. Towards the end of the interview, Ferrando and Datta examine and explore the politicization of Covid deaths, mass burials, the hiding of data by governmental agencies, and the gravity of incomplete mourning as a result of these. The exchange concludes with a philosophical investigation into Nietzsche’s eternal return and a rhizomatic multiverse. Ferrando believes that the possibility that we are all networks and strings birthing multiple universes as we tread and vibrate along must propel us to act in ways that are more ethical, ecological, and interrelatonal.