scholarly journals PAKU SEBAGAI REPRESENTASI DIRI DALAM FOTOGRAFI EKSPRESI

2019 ◽  
Vol 2 (2) ◽  
pp. 145-158
Author(s):  
Tri Mukti Yuliana ◽  
Arti Wulandari ◽  
Syaifudin Syaifudin
Keyword(s):  
Functional Relation ◽  
Fine Art ◽  
Symbolic Meaning ◽  
Personal Perspective ◽  
Social Phenomenon ◽  
Social Environments ◽  
Self Development ◽  
The World ◽  
Art Photography

AbstrakSebuah foto selain berfungsi untuk merekam realitas objektif juga dapat memberikan ruang berekspresi secara personal bagi fotografernya. Karya fotografi yang diciptakan di sini mengangkat persoalan diri dan direpresentasikan melalui objek paku bersama objek-objek lain yang mendukung narasi tentang diri. Eksistensi diri tentunya tidak lepas dengan lingkungan yang ditinggali. Manusia lahir dalam sebuah keluarga dan kemudian bertemu dan berinteraksi dengan berbagai macam lingkungan sosial. Narasi tentang diri dihadirkan secara tersirat dan mengangkat persoalan seperti fenomena lingkungan yang mempengaruhi terbentuknya diri. Visualisasi penciptaan karya fotografi ini menggunakan teknik penggabungan foto untuk menghasilkan karya sesuai dengan narasi yang dibangun. Selain itu, untuk memvisualisasikan representasi diri melalui objek paku, objek paku juga akan dieksplorasi dan diinteraksikan dengan objek-objek pendukung. Objek-objek tersebut belum tentu memiliki hubungan fungsi dalam dunia nyata. Narasi yang akan dibangun melalui objek paku ini ialah dengan mencari kode serta makna-makna simbolis objek sehingga hasil visual dalam foto menjadi beragam dan menarik.Kata kunci: paku, representasi diri, fotografi ekspresi, simbol   AbstractNail as Self Representation in Fine Art Photography. A photograph, aside of capturing reality, it can be used as a space to express photographer's feeling and his personal perspective about the world. Photographs created here were about self matters represented through nail alongside with another objects as the story of self. Self existence is always related with the place of someone’s lives. People are born in a family and interact with many social environments. These matters of self talks about social phenomenon that affect personal self development. The narations which already gathered were presented implicitly in the photos. These photographs' creation were visualized by combining several photos into one, creating surreal image. Besides, visualizing the idea was applied by exploring and interacting the nail with another objects which were considered relevant with the concept. These object sometimes had no functional relation in reality. The concept of narration here was built up from symbolic meaning of the objects so the visualization of the photographs could be various and became more interesting.Keywords: nail, representation of self, fine art photography, symbol

scholarly journals LAKON PUNAKAWAN DALAM KARYA FOTOGRAFI SENI

2019 ◽  
Vol 3 (2) ◽  
pp. 90-97
Author(s):  
Gea Rosa ◽  
Arti Wulandari ◽  
Oscar Samaratungga
Keyword(s):  
Digital Imaging ◽  
Fine Art ◽  
Young Generation ◽  
The World ◽  
The Creation ◽  
Art Photography ◽  
Traditional Arts

Abstrak Penciptan karya seni ini bermula dari keprihatinan terhadap pementasan wayang yang sudah mulai ditinggalkan di era milenial ini, sangat disayangkan apaila pementasan tersebut hilang begitu saja. Padahal kesenian ini sangat banyak memberikan pelajaran yang dapat membentuk karakter generasi muda menjadi lebih baik. Sebagai seorang yang lahir dan besar di Jawa, berkewajiban untuk turut andil dalam melestarikan kesenian peninggalan nenek moyang ini. Penciptaan karya seni ini mengambil tokoh Punakawan yang beranggotakan Semar, Gareng, Petruk dan Bagong. Tokoh-tokoh wayang tersebut diambil karena perannya dalam dunia pewayangan sangat besar. Penciptaan karya seni ini memvisualkan cuplikan lakon Punakawan ke dalam karya fotografi seni. Selain itu, ingin menyampaikan pesan moral yang terdapa dalam lakon Punakawan di  karya fotografi seni. Karya visual ini  mengandung elemen-elemen  pendukung sesuai dengan topik yang diangkat. Elemen-elemen  tersebut digabungkan dengan teknik montase yang diproses menggunakan digital imaging dan dicetak di media kertas foto.   Dengan demikian, visual yang dihadirkan sesuai dengan harapan dan pesan yang akan disampaikan bisa tersampaikan dengan baik. Kata kunci : lakon, Punakawan, fotografi seni Abstract Punakawan Play in Fine Art Photography. The creation of this art work originated from the concern about puppet showa that already  abandoned in this millenial era. It is unfortunate if the show just disappear. Exen trough this art provides a lot of knowledge that can estabilish young generation  character to be better. As a person born and raised in Java,  emerged a sense of  having an obligation to take part in perserving traditional arts. The creation of this art work takes in the figure of a slownman who consist of Semar, Gareng, Petruk and Bagong.  The Puppet caracter is taken, because of the role in the world  of puppetry is very large. The creation of this artwork visualizes snoppet of the clown. Storie into photographic artwork. Moreover, want  to convey a moral  message contained in the storie of clowns into photography artwork. The creation contain elemens that supporting as compatible as the topic raised. The  elements  combaineed with montage technique that proceeded using digital imaging and printed on photo paper, so the visual that served consistent to the hope. Also the message delivered,conveyed well. Keywords: Punakawan, play, fine art photography

scholarly journals Punishment Strategies across Societies: Conventional Wisdoms Reconsidered

Games ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 63
Author(s):  
Ramzi Suleiman ◽  
Yuval Samid
Keyword(s):  
Public Goods ◽  
Strong Predictor ◽  
Social Environments ◽  
Public Goods Game ◽  
The Public ◽  
Free Riders ◽  
The World ◽  
Emergence Of Cooperation ◽  
Using Data ◽  
The Cost

Experiments using the public goods game have repeatedly shown that in cooperative social environments, punishment makes cooperation flourish, and withholding punishment makes cooperation collapse. In less cooperative social environments, where antisocial punishment has been detected, punishment was detrimental to cooperation. The success of punishment in enhancing cooperation was explained as deterrence of free riders by cooperative strong reciprocators, who were willing to pay the cost of punishing them, whereas in environments in which punishment diminished cooperation, antisocial punishment was explained as revenge by low cooperators against high cooperators suspected of punishing them in previous rounds. The present paper reconsiders the generality of both explanations. Using data from a public goods experiment with punishment, conducted by the authors on Israeli subjects (Study 1), and from a study published in Science using sixteen participant pools from cities around the world (Study 2), we found that: 1. The effect of punishment on the emergence of cooperation was mainly due to contributors increasing their cooperation, rather than from free riders being deterred. 2. Participants adhered to different contribution and punishment strategies. Some cooperated and did not punish (‘cooperators’); others cooperated and punished free riders (‘strong reciprocators’); a third subgroup punished upward and downward relative to their own contribution (‘norm-keepers’); and a small sub-group punished only cooperators (‘antisocial punishers’). 3. Clear societal differences emerged in the mix of the four participant types, with high-contributing pools characterized by higher ratios of ‘strong reciprocators’, and ‘cooperators’, and low-contributing pools characterized by a higher ratio of ‘norm keepers’. 4. The fraction of ‘strong reciprocators’ out of the total punishers emerged as a strong predictor of the groups’ level of cooperation and success in providing the public goods.

Elicüra: The “Feasts of Merit” Shawl of the Chakhesang Naga of Northeast India

2021 ◽  
pp. 0972558X2199079
Author(s):  
Yekha-ü ◽  
Queenbala Marak
Keyword(s):  
Southeast Asia ◽  
Social Rank ◽  
Northeast India ◽  
Symbolic Meaning ◽  
Way Of Life ◽  
Gift Economy ◽  
The World ◽  
The Right

Feasts of Merit are an important social way of life among different tribes in the world, especially in Southeast Asia. In Northeast India, the different Naga tribes were well-known for this practice before the advent of Christianity. However, among the Chakhesang Nagas, after the advent of Christianity, the practices of giving feasts continue to this day with minor modifications in terms of rituals and taboos while the symbolic meaning and values behind this practice are retained. The Feasts of Merit, among them, are intricately connected to their worldview, whereby the feast-givers distribute their wealth in terms of sacrificing mithun, buffalo, and/or other livestock, in consecutive feasts, and receiving in return a higher social rank and the right to wear a special shawl (“Feasts of Merit” shawl), variously known as hapidasa, elicüra, and thüpikhü and the right to adorn the house with special architecture (mithun and buffalo wood carvings on the wall, and to put up a horn at the pinnacle of the house front). This article discusses the “Feasts of Merit” shawl and how it is connected intrinsically to the ethos of the tribe, and in doing so it states that the Chakhesang feasts can be looked upon as gift economy.

scholarly journals Forecast Hesitancy: Why are People Reluctant to Believe, Accept, or Respond to Various Weather, Water, and Climate Hazard-Related Forecasts?

2021 ◽  
Author(s):  
Michael H. Glantz ◽  
Gregory E. Pierce
Keyword(s):  
Vaccine Hesitancy ◽  
Social Phenomenon ◽  
Targeted Interventions ◽  
Personal Risk ◽  
Societal Value ◽  
The Social ◽  
The World ◽  
Near Term ◽  
Risk Reducing ◽  
Delayed Responses

AbstractCurrent discussions of the social phenomenon of “vaccine hesitancy” with regard to Covid-19 provide an opportunity to use hesitancy as a means to shift thinking about untimely and delayed responses to forecasts of hydrometeorological hazards. Hesitancy, that is, provides a paradigm through which such regrettably delayed responses to hydromet hazards might be better understood and effectively addressed. Without exaggeration, just about every hydromet event provides an example of how hesitancy hinders individual, community, and national government risk-reducing preventive and mitigative responses to forecasts of foreseeable, relatively near-term climate, water, or weather hazards. Reasons for such hesitancy (for vaccine and forecast use alike) include—among others—lack of trust in the science, lack of confidence in government, and persistent concern about the uncertainties that surround forecasting—both meteorological and public health. As such, a better understanding of the causes that lead to individual and group hesitancy can better inform hydromet forecasters and affected communities about ways in which beneficial actions in response to timely forecasts are often delayed. This better understanding will facilitate, where necessary, targeted interventions to enhance the societal value of forecasting by reducing this long-observed challenge of “forecast hesitancy.” First, this article focuses on incidents of “vaccine hesitancy” that, for various reasons, people around the world are even now experiencing with regard to several now-available, and confirmed efficacious, Covid-19 vaccines. Reports of such incidents of indecisiveness first increased dramatically over the first few months of 2021, despite the strong scientific confidence that vaccination would significantly lower personal risk of contracting as well as spreading the virus. After, the notion of forecast hesitancy with regard to hydrometeorological hazards is discussed.It’s not what you say, it’s what people hear.-Frank Luntz (2007)

SOCIOLOGICAL PROBLEMS OF RITUAL: SOME REFLECTIONS

2021 ◽  
Vol 74 (2) ◽  
pp. 67-71
Author(s):  
Zh.K. Madalieva ◽  
Keyword(s):  
Social Action ◽  
Real World ◽  
Symbolic Meaning ◽  
Traditional Society ◽  
Social Functions ◽  
Individual Life ◽  
Human Community ◽  
The Social ◽  
The World ◽  
Definition Of

The article discusses in detail the essence and meaning of ritual as a social action. The study of the nature of this phenomenon involves, first of all, the study of various approaches to the definition of the concept of "ritual" and related phenomena. Analyzing the existing definitions, the author comes to the conclusion that "ritual" is a certain set of actions that have symbolic meaning. The symbolism of the ritual is manifested in its connecting role with the world of the sacred, sacred. The article emphasizes that in the consciousness of a person in a traditional society, the sacred world is present in the real world through ritual. As an archaic form of culture, ritual was also a way of regulating and maintaining collective life. The ritual served as a means of integrating and maintaining the integrity of the human community, giving it stability. Therefore, the article focuses on the social functions of the ritual in both public and individual life.

scholarly journals Mundo de la vida y cultura: la educación como acción ética e intercultural

10.14201/3110 ◽  
2009 ◽  
Vol 17 ◽  
Author(s):  
Eduardo S. Vila Merino
Keyword(s):  
Nous Avons ◽  
Symbolic Meaning ◽  
Complex Societies ◽  
Human Beings ◽  
Socialization Process ◽  
Life World ◽  
The Social ◽  
The World

RESUMEN: Los seres humanos, como seres culturales, tenemos nuestras referencias inmediatas en los significados con los que interaccionamos en nuestro proceso de socialización y es a partir de los mismos desde donde nos hacemos y construimos el mundo. En este sentido, y más aún en nuestras complejas sociedades multiculturales, resulta muy importante rescatar el valor del concepto de mundo de la vida y sus aplicaciones al ámbito educativo. Todo esto nos debe llevar a entender este proceso como integrado por acciones simbólico-significativas y argumentando la necesidad de desarrollar en el mismo posicionamientos comunicativos que potencien la dimensión ética e intercultural en los intercambios socioeducativos.ABSTRACT: Human beings, as cultural beings, have our immediate references in the meanings which we make contacts in our socialization process, and from this relations we build the world. In this sense, and still more in our multicultural and complex societies, is very important to rescue the value of the concept life-world and its applications to the educative ambit. This question must lead us to understand this process as integrated for symbolic-meaning actions and reasoning the need to develop in the same comrromicative positions that promote the ethical and intercultural dimension into the social-educative exchanges.SOMMAIRE: Nous, les êtres humains en tant qu'êtres culturales, nous avons nos références immédiates dans les significations avec lesquelles nous interagissons dans notre processus de socialisation. C'est à partir de ces mêmes significations que nous nous formons et à la fois construisons le monde. En ce sens-là, et même plus dans nos sociétés multiculturelles complexes, il est primordial de restituer la valeur du concept de monde de la vie et de toutes ses applications au domaine éducatif. Tout cela doit nous amener à comprendre ce processus comme intégré par des actions symbolique-significatives et, parallèlement à justifier le besoin de développer des positions communicatives qui favorisent la dimension éthique et interculturelle dans les échanges socioéducatifs.

scholarly journals KONSEP DIRI SEORANG DA'I

2019 ◽  
Vol 1 (2) ◽  
pp. 207
Author(s):  
Noormawanti, Iswati
Keyword(s):  
Social Interaction ◽  
The Self ◽  
Self Concept ◽  
Social Aspects ◽  
The Core ◽  
Self Development ◽  
The World ◽  
Entire Complex ◽  
The Individual ◽  
Beliefs And Attitudes

The concept of self is an understanding of the attitude of the individual towards himself so that it results in the interaction of two or more people. Self-concept is a factor that communicates with others. The concept of self is the views and attitudes of individuals towards themselves, characteristics and individual and self-motivation. The self-view includes not only individual strengths but also weaknesses and even failures. This self-concept is psychological, social and physical. Self-concept is our views and feelings about ourselves, which include physical, psychological and social aspects. The concept of self is not just a descriptive picture, but also an assessment of ourselves, including what we think and how we feel. Anita Taylor defines self-concept as "all you think and feel about you, the entire complex of beliefs and attitudes you hold abaout yourself '. Human behavior is a product of their interpretation of the world around them through social interaction. Behavior is often a choice as a feasible thing to do based on how it defines the existing situation. The definition they give to other people, situations, objects and even themselves determines their behavior. So it is individuals who are considered active to regulate and determine their own behavior and environment. While the core of the individual is consciousness (consciousness). self-development depends on communication with others, which shape or influence themselves

scholarly journals Factors of Transformation of Political Islam in World Politics: Origins of Violence and Terrorism

2021 ◽  
Vol 102 (3) ◽  
pp. 125-146
Author(s):  
H. R. Jabbarinasir
Keyword(s):  
Soviet Union ◽  
Ottoman Empire ◽  
Social Constructivism ◽  
Political Islam ◽  
World Politics ◽  
Social Phenomenon ◽  
The Soviet Union ◽  
The World ◽  
September 11 Attacks ◽  
The Arab Spring

The article studies factors of transformation of political Islam and reasons for its “tightening” in the modern context. On the basis of the ideas of social constructivism, the author traces the main milestones in the evolution of political Islam and the formation of its radical branches that orient towards violence and terrorism. The article examines nine mega-events that ultimately determined the specifics of the modern union of Islam and poli tics — the collapse of the Ottoman Empire, the Palestinian-Israeli conflict, the Islamic revolution in Iran, the Soviet intervention in Afghanistan, the collapse of the Soviet Union, the September 11 attacks (2001), the overthrow of Saddam Hussein’s regime, the “Arab Spring”, and the establishment of political Islam with a “Turkish face”. The author demonstrates that after the collapse of the Ottoman Empire, Islam began to gradually transform from the social phenomenon into the world-political factor. Initially, this tendency was observed in the intellectual and ideological spheres, but then penetrated practical politics. The article identifies four models of modern political Islam — Shiite, Salafi-jihadist, Takfirist-jihadist and moderate political Islam. According to the author’s conclusion, the attitude towards violence within these models is largely determined by the peculiarities of the formation, geographic ambitions and goals of the respective branches. The Shiite branch of political Islam that has established in Iran justifies violence for solving defensive tasks and appeals mainly to the categories of justice and protection of the oppressed. Salafijihadist and Takfirist groups, in essence, see violence as a key instrument for implementing the commandments of Allah and rebuilding the world on the principles of Sharia. The moderate political Islam (as shown by analyzing the case of Turkey) completely rejects violence, and religion remains largely a social phenomenon, although it is used for political purposes, in particular, to attract the electorate. On the basis of his analysis, the author comes to the conclusion that the idea of violence as an inherent element of political Islam is erroneous, but at the same time he points out risks of the increasing significance of this factor.

scholarly journals From Ladder and Thread to Heaven: The Symbolic Meaning of the Path in a Fragment of the Linguistic World Image

Linguistics ◽  
2021 ◽  
pp. 38-52
Author(s):  
Oksana Simovych ◽  
Keyword(s):  
Linguistic Analysis ◽  
Symbolic Meaning ◽  
Demarcation Line ◽  
Concrete Situation ◽  
General Semantics ◽  
The World ◽  
Symbolic Meanings ◽  
The Subject ◽  
World Image

This article «From Ladder and Thread to Heaven: The Symbolic Meaning of the Path in a Fragment of the Linguistic World Image» explores the problem of the analysis of folk customs. These customs could be verbalized both in folk texts and in dialects. The specifics of this study lie in the linguistic analysis of the symbols which are usually interpreted as folk customs and folk objects. However, the symbolism of the objects in national customs causes the development of a symbolic meaning of the respective word that defines these objects. In this way, many symbols in folk customs become verbal, and the context of the custom creates a foundation for the development of the symbolic meaning. The verbal symbols analyzed are a «thread», a «ball of twine», a «ladder», a «bridge» and a «cross». In the national Ukrainian linguistic space, these words have the general semantics of the ‘connection between worlds’. It is stressed that the symbolic meaning of the (celestial) ladder has been discovered in the biblical context. This is also relevant for the clarification of the subject of continuity in the development of the symbolic meanings, which are also documented in the Ukrainian context. A concrete situation in linguistics and custom creates conditions under which arise symbolic co-meanings that develop in the framework of the same main symbolic archetypical meaning. All analyzed symbols belong to the archetypical ones. That is why they have been also discovered with the same semantics in other languages. This is the reason why the analysis of such symbols requires not only facts documented in the dictionaries and texts in Ukrainian, but also information about the respective symbol in other linguistic cultures. It is also pointed out that the thread is analyzed as an apotropaic symbol. This word has also been documented linguistically as a symbol of the demarcation line between one’s own world and the world of «others».

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