scholarly journals THEOSOPHICAL SOCIETY IN GLOBALIZATION PERSPECTIVE

2020 ◽  
Vol 3 (2) ◽  
pp. 218-242
Author(s):  
Fardana Khirzul Haq

Modernistic globalization with empirical and rational methods has given its significant advancement to Western society. The advancement, however, eroded the spiritual values, especially Christianity, that for almost ten centuries championed the Europeans minds. Spiritualism or religions is regarded as ancient and have no value in the development of society. Blavatsky and Olcott felt that the rapid growth of modernistic globalization has to be equaled by spiritualism. Therefore, they founded an organization with goals to reestablish spiritual and traditional values that have been long lost from Western society. In order to challenge the modernistic globalization, Theosophical Society used spiritualistic globalization. The organization is quite successful and gains lots of followers from renowned people. Olcott, the first president, is an experienced media person. Newspapers and magazines are the two main components that brought the organization to its fame.

Author(s):  
S. O. Kalganova ◽  
◽  

The article considers the semantic shifts referred to the meanings of such ideologemes as “empire”, “civilization”, “globalization” attested in media texts when a new ideological conception is being explored. The ideas of L. M. Maydanova, N. A. Kupina, N. I. Klushina provided the methodological basis for this study. The research leads to the conclusion that the official mass media often use the term “empire” towards Russia. They develop the rhetoric of “a powerful state”, “capable of defending and maintaining its sovereignty and interests”, “a powerful state as a specific way to survive for Russia’s citizens”, “a people’s empire which has much commitment to the demographics and the well-being of the population”. In order to achieve this goal, the state “plans to re-explore its territory, i.e. to build new modern cities behind the Urals”, “to develop its own industries”. “The people’s empire” is set against “the liberal Western empire” which has delegated its monitoring role to “the progressive communities” spreading terror among the dissenters. At the core of Russia as “the people’s empire”, there are traditional values of a distinct Russian civilization based on orthodoxy. Previously regarded as a flawless model, Western society is now presented as something completely odd for Russian mentality. Characteristic features of Russian civilization include “the tendency to consolidate in case of difficulty”, “value of family” and “fraternal feelings towards other ethnicities”. The semantic of “globalization” ideologeme includes the following meanings: “transnational corporations’ ambition for world domination” that implies “blurring national, cultural, political borders”, “transforming people into depersonalized perfect consumers”, “utilizing unwanted majority”, “destroying nation states through hybrid warfare”. The opposition of globalization is a strong nation state defending its sovereignty and interests. This state is able to get its region under control. Thus, there is another tendency countervailing globalization; it is regionalization, which is understood as the division of the world into macro regions, each headed by a major power responsible for reducing tensions and maintaining peace. Supposedly, the “globalization” ideologeme will soon be replaced by a new ideologeme of “macroregionalization”.


The study of the specifics of the manifestation of cultural codes in Tatar poetry and prose of the second half of the 20th century is of great scientific and practical interest. The timeliness of the chosen topic is conditioned by the need to identify the uniqueness, originality of Tatar national poetry and prose of the given period. At the same time, it should be noted that Tatar poetry and prose of the period of returning to national origins has not undergone comprehensive, holistic, detailed, structural study in terms of reflecting national identity. The goal of research: systematic and comprehensive study of the creative work of Tatar writers of the second half of the 20th century in respect of the aspect of the specifics of the manifestation of the national cultural code in them, identifying the nature of literary interactions and interrelations with Russian literature. The article deals with the specifics of the implementation of the Tatar national cultural code in the works of Amirkhan Eniki, Mirgaziyan Yunys, Ravil Bukharaev, Zulfat, Robert Minnullin, Renat Haris, Hassan Tufan and Ildar Yuzeev. The works under study reflect the Tatar national worldview and contain its main components: the image of homeland and native land, national holidays, moral and spiritual values and the history of the Tatar people. They also reflect the organic connection of the creative work of these writers and poets with the Tatar national culture and literature.


2021 ◽  
Vol 19 (2) ◽  
pp. 188-213
Author(s):  
Ziman Ziman Ziman

   This study discusses the philosophical and spiritual values contained in the baumo tradition of the people of Batin XXIV district, Batanghari Regency. The baumo tradition that has been going on for generations in the modern era is starting to be displaced by modern agricultural culture. Not only its existence has begun to be eroded by modern culture, but also the values contained therein have begun to be forgotten by the local community. Even though the baumo traditional values contain local wisdom values, environmental conservation values, spiritual values, and wisdom values that are very relevant in today's modern life. The method that I use in this research is a qualitative research method, to explore and understand the social and cultural phenomena that exist in society. The data collection method that the writer uses is through direct observation into the field, interviews with Umo farmers, community leaders, and traditional leaders, and documentation by examining documents related to the object of research, including Jambi Malay cultural texts. The results of this study indicate that: First, epistemologically, the community's knowledge in carrying out the baumo tradition is based on Jambi's traditional law and Malay culture, namely the syara' jointed tradition and the syara' with the Kitabullah jointed. Apart from that, the baumo tradition is also based on empirical knowledge or people's experiences in terms of natural phenomena. Axiologically, the baumo tradition contains environmental and ethical values in living life. Meanwhile, the baumo tradition also contains spiritual values in the form of belief in the soul of rice, basokat after harvesting umo as a form of belief in religion, and ethics in treating rice as a form of belief in the existence of God.   Penelitian ini membahas tentang nilai filosofis dan nilai spiritual yang terkandung dalam tradisi baumo masyarakat Kecamatan Batin XXIV Kabupaten Batanghari. Tradisi baumo yang telah berlangsung secara turun temurun itu di era modern saat ini mulai tergeser eksistensinya oleh budaya pertanian modern. Tidak hanya eksistensinya saja yang mulai tergerus budaya modern, tetapi juga nilai-nilai yang terkandung di dalamnya pun mulai dilupakan masyarakat setempat. Padahal pada nilai-nilai tradisi baumo tersebut terkandung nilai kearifan lokal, nilai konservasi lingkungan, nilai spiritual dan nilai kearifan yang sangat relevan dalam kehidupan modern saat ini. Metode yang penulis gunakan dalam penelitian ini adalah metode penelitian kualitatif, dengan tujuan untuk menggali dan memahami fenomena sosial dan budaya yang ada di masyarakat. Adapun metode pengumpulan data yang penulis gunakan adalah melalui observasi langsung ke lapangan, wawancara kepada para petani umo, tokoh masyarakat dan tokoh adat, serta dokumentasi dengan meneliti dokumen-dokumen yang berkaitan dengan objek penelitian, termasuk naskah-naskah budaya melayu Jambi. Hasil dari penelitian ini menunjukan bahwa: Pertama, secara epistemologis pengetahuan masyarakat dalam melakukan tradisi baumo didasarkan pada hukum adat dan budaya melayu Jambi, yaitu adat yang bersendi syara‟, dan syara‟ yang bersendi kitabullah. Selain itu, tradisi baumo juga didasarkan pada pengetahuan empiris atau pengalaman masyarakat dalam hal gejala-gejala alam. Secara aksiologis, dalam tradisi baumo terkandung nilai etika lingkungan dan etika dalam menjalani hidup. Sementara itu, tradisi baumo juga mengandung nilai-nilai spiritual berupa keyakinan pada adanya jiwa padi, basokat saat usai memanen umo sebagai wujud keyakinan pada agama, serta adab dalam memperlakukan padi sebagai bentuk keyakinan pada adanya Tuhan.


2009 ◽  
Vol 5 (1-2 (6)) ◽  
pp. 243-248
Author(s):  
John A. Stotesbury

The inclination of theorizing literary works published in the Diaspora and in the post-colonial period, that has been observed recently tends to turn the investigation of the main components of literary works into a side task. Sudanese writer Leila Aboulela’s work can be considered one of the examples of such pieces of work. The novel is based on existential alternatives which are experienced by Sudanese women living with Muslim values in western society. The ambiguous norms in the Minaret by Aboulela are examined in the light of Andrew Gibson’s critical reception and receptivity.


Author(s):  
Dirman Hanafi ◽  
Kamal Khairi Kamaruddin ◽  
Hisyam Abdul Rahman ◽  
Yudhi Gunardi

<span>The rapid growth in the number of homestays and hotels, competition has increased among them. Homestay that is a relatively newcomer in this business should find the way to become competitive. One way is to make rental fees more affordable. In this paper a method to reduce the homestay rental fees are proposed. </span><span lang="MS">This is done by separating the component of the electricity cost from the whole rental fees. Then it requires the </span><span>consumer</span><span lang="MS"> to pay their own electricity used and also gives opportunity to them to manage their own electricity used how much they need.</span><span> This mechanism is implemented by equipping the homestay with the coin kilowatt hour (ckWh) meter. The consumer can plan how much they will use the power since they stay by inserting the certain amount of coin into the ckWh meter. After insert the coin the electricity sources will on and ready to use. The main components of this ckWh meter consist of the Arduino Uno microcontroller as a brain of the device, the coin acceptor where the coin will insert, and kilowatt hour meter. Besides that, it also equipped with liquid-crystal display (LCD) to show the amount of money currently available. The experimental test shows that the device develop work well and can control the used of the electricity related to the amount money that has been inserted.</span>


2021 ◽  
pp. 173-191
Author(s):  
Dmitrii V. Larkovich ◽  

The title of the new novel by the Yugra writer Eremey Aipin In Search of the Primordial Land, first published in Russian in 2019, contains an obvious reference to the cultural tradition and suggests the possibility of a scholarly reading of a literary text from the perspective of mythopoetics. The novel organically continues the attitude characteristic of all Aipin’s previous works. This attitude clearly discerns the writer’s desire to see the essence of modern life realities through the prism of traditional values enshrined in the myths and legends of his people. In Aipin’s artistic picture of the world, myth does not just appear as one of its elements. It enters the very flesh of this world, constitutes its foundation, its pivotal ontological and axiological axis. Aipin does not limit himself to the role of a popularizer of the mythological repertoire of the Khanty people. On the basis of traditional images, plots and motives, he builds his own mythological paradigm, in which the system of national and universal values is superimposed on the personal life experience of the author and his heroes. This fundamentally determines the basic principles of Aipin’s artistic expression organization. The article aims to reveal the meaning-forming role of the myth of the eternal return in Aipin’s In Search of the Primordial Land and to characterize the means of its artistic actualization in the text. During the research, the results of the latest developments in the field of philological regional studies and mythopoetics were taken into account. The analysis of the novel in the context of the traditional culture of the indigenous peoples of Yugra shows that Aipin inextricably connects reflections on the historical fate of Russia with the fate of a person. Despite the fact that the novel is based on the dramatic events of a worldwide scale, it is full of high optimistic sound. According to Aipin’s idea, Russia, which is at the turn of the millennium, is experiencing a situation of the “second world flood”, since the human community lost its spiritual values. The protagonist of the novel is the artist Matvey Taishin. He goes through difficult life trials, but acquires the desired sense of being; he finds it in love and in the awareness of the need to continue life. Using the example of Taishin, Aipin convincingly demonstrates that the revival of Russia is impossible without recognizing its cultural and spiritual origins, without moving towards its own metal Primordial Land. It is this saving path, based on the return to the eternal, timeless values, that will give Russia the opportunity to realize its historical destiny and overcome the state of chaos and decay. The article is the first experience of a conceptual and contextual analysis of Aipin’s In Search of the Primordial Land in Russian literary criticism, which constitutes the novelty of the research.


Al-Risalah ◽  
2020 ◽  
Vol 20 (1) ◽  
pp. 75
Author(s):  
Fokky Fuad Wasitaatmadja ◽  
Wasis Susetio

A research on the relation between sufism, sharia, and the local culture is essential for some reasons. First, Islamic philosophy and customary law (or the law of the peoples) are perceived as opposing each other. Second, Islamic philosophy, also in Geertz’s theory, regards Islam merely as the structure of religious orthodoxy. Third: the structure of Islamic orthodoxy, often portrayed as a highly rigid one, is often (seen as) conflicting with sufism in the world of Islamic scholarship. This paper aims to determine the dynamic relation between the spiritual values ​​of Sufism and traditional values ​​surviving in the so-called Nusantara legal culture. It also elaborates on the extent to which a distinct epistemology typical to sufism may contribute to enriching the cultural space of Nusantara law. As normative legal research, this paper employs the principle of legal culture developed by Lawrence M. Friedman. It concludes that the spiritual values ​​of sufism are not conflicting with the principles of Islamic jurisprudence. It would also argue that the construction of Nusantara legal culture has a unique character resulted from dynamic interaction of traditional values, on the one hand, and sufism on the other.  


Author(s):  
К.Б. Галай

The main point in studying history is the material culture. It brings in itself a multyfunctionality, it is a valuable source of studying of processes of the ethnogenesys. Dwelling can considered one of the main thing ethno cultural, economical everyday development of the population; it is an element of an identity of the rural population, the ethnical primary base. It can observe as one of the main components of the ethno-cultural processes, which study not only principle of the building of dwelling, using building materials which are immanent for concrete district planning, relation with other buildings, but as a big  heritage of spirituality. However for each person, house is a whole space where "life" traditions and spiritual values which are immanent for each family. Reforming of rural construction in general depended from appearance and using of different building materials, skills, knowledge and practices of folk masters. There were theirs peculiarities in each regions. In construction of wells in a shape of roof and methods of its covering, in a shapes of beam brackets in design windows and doors, in artistic decoration. Poltav’s governorship featured by felled houses special quadrangular shape of the roof, by "konuks" at the ends of brackets , special shape of a door in some regions. In some regions of the Northern Poltava’s region to the rear façade of a house a long and narrow extension  was building out  ("prupysnutsia"): it used for placing cattle. For Ukrainian people hut always was not only a shelter from weather. There was creating life in it, every day existence with their happiness, sadness and worries. It is a whole direction in studying of material culture which demands detailed investigation not only for historical memory, but fora spiritual outlook of the modern population. The article open an important component of material culture - a development of the national construction of dwelling, which is reflects a concrete historical development of a certain part of the population, community, large spiritual and cultural element with an essential feature of identity.


2002 ◽  
pp. 102-115
Author(s):  
Pavlo Yuriyovych Pavlenko

The progressive process of multiculturalism, cultural and ideological pluralism, the depreciation of traditional values ​​and semantic paradigms, in one way or another, put not only the European states, but all of humanity before the problem of returning their lost ideological and ethnocultural paradigms, and thus led to a reorientation of reorientation. cultural and semantic landmarks. This has inevitably led to the search for ways of solving these problems in the ethno-national and religious spheres as the main components of the spiritual field of culture.


2021 ◽  
Vol 24 (2) ◽  
pp. 238
Author(s):  
Fahrudin Fahrudin ◽  
M. Abdul Somad ◽  
Risris Hari Nugraha ◽  
Muhamad Parhan ◽  
Mohammad Rindu Fajar Islamy

Abstract:Strengthening spiritual values through the dimensions of tasawwuf learning is one of the efforts to improve changes in students' moral mentality. Sheikh Ali Jum'ah as a charismatic cleric at Al-Azhar University and a former Mufi of Egypt, one of the international scholars who payed attention to the discourse, according to him, instilling modern Sufistic values of Sufism in the young generation can be a supporter of forming a young age who is religious and has good intellect. This article aims to examine and explore the Sufistic concept of Alī Jum'ah to increase individual piety and discuss the relevance of its Sufistic theory to the learning of Islamic Religious Education in Higher Education. Using a literature review approach, his works are collected from various sources and studied interactively through the Islamic studies approach. The primary reference source is his work entitled At-Tharīq Ilā Allah, while the second reference refers to other books. The Sufistic concept of Alī Jum'ah is built on six main principles where the axis is Allah Al-Makshd Al-Kulli. At the practical level, repentance, tafakkur, tadabbur, and consistency in dhikr are the primary tools for ma'rifatullah. Manhaj, the existence of a Murshid and a Salik are the essential pillars in the world of Sufism. Its sufistic relevances in PAI learning which substantially impacts on strengthening the five main components, namely learning objectives, learning materials, learning approaches, lecturers, and students in higher education.Abstrak: Memperkuat nilai-nilai spiritualitas melalui dimensi pembelajaran tasawwuf merupakan salah satu upaya untuk memperbaiki perubahan mentalitas akhlak pada siswa. Syeikh Ali Jum’ah sebagai ulama kharismatik Universitas Al-Azhar dan manfat Mufi Mesir salah satu ulama internasional yang menaruh perhatian terhadap diskurus tersebut dimana menurutnya menanamkan nilai-nilai sufistik tasawwuf modern terhadap generasi muda dapat menjadi penyokong membentuk generasi muda yang religius serta memiliki intelektualitas baik. Artikel ini bertujuan untuk menelaah serta menjelajahi konsep sufistik Alī Jum’ah dalam rangka meningkatkan kesalehan individu serta mengkaji relevansi teori sufistiknya terhadap pembelajaran Pendidikan Agama Islam di Perguruan Tinggi. Dengan menggunakan pendekatan literature review, karya-karya beliau dikumpulkan dari berbagai sumber serta dianalisis secara interaktif melalui pendekatan Islamic studies. Sumber rujukan primer diambil dari karyanya berjudul At-Tharīq Ilā Allah sedangkan rujukan sekunder merujuk kepada kitab-kitab yang lainnya. Konsep Sufistik Alī Jum’ah dibangun atas enam kaidah utama dimana porosnya adalah Allah Al-Makshūd Al-Kulli. Tataran praktisnya, aktivitas taubat, tafakkur, tadabbur, dan konsistensi dalam dzikir menjadi alat utama menuju ma’rifatullah. Manhaj, keberadaan Mursyid dan Seorang Salik merupakan rukun-rukun esensial dalam dunia tasawwuf. Relevansi sufistiknya dalam pembelajaran PAI berdampak kuat terhadap penguatan empat komponen utama yaitu tujuan pembelajaran, metode pembelajaran, dosen, serta mahasiswa di perguruan tinggi.


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