scholarly journals Islam goes Hollywood. An exploratory study on Islam in Turkish cinema

2012 ◽  
Vol 2 (1) ◽  
pp. 19-41 ◽  
Author(s):  
Petra De Bruijn
Keyword(s):  
Exploratory Study ◽  
Lottery Ticket ◽  
Way Of Life ◽  
Treasure Hunting ◽  
Turkish Cinema ◽  
Moral Lesson ◽  
Folk Islam ◽  
Islamic Values ◽  
Turkish Society ◽  
East Anatolia

Abstract By means of two case studies, this article demonstrates how differently Islam is depicted in a Turkish film composed by a secular, intellectual director and in a film considered to promote an Islamic way of life. Yılmaz Güney’s art house film Umut/Hope (1970) depicts Islam as an integral part of Turkish reality. In the story of a poor carriage driver in South East Anatolia, who turns to treasure hunting guided by an imam, folk Islam is compared to a (secular) national lottery ticket: neither are the solution to existential problems. İsmail Güneş’ film The İmam (2005) can be regarded as an example of the return of Islamic values into Turkish society, showing compatibility with modernity. However, whereas Umut is showing (folk) Islam as an existing reality in Turkish society of the 1970s, The İmam is teaching a moral lesson to Turkish society of the 2000s.

Motivation for the Pastoral Profession in the Netherlands

2000 ◽  
Vol 28 (2) ◽  
pp. 109-118 ◽  
Author(s):  
Hessel J. Zondag
Keyword(s):  
The Netherlands ◽  
Exploratory Study ◽  
Pastoral Ministry ◽  
Well Being ◽  
Organizational Psychology ◽  
Expectancy Theory ◽  
Way Of Life ◽  
Item Questionnaire ◽  
The Impact ◽  
Protestant Denominations

Expectancy theory has been utilized by organizational psychology to explore the expectations and valuations of individuals in various professions. This study employs expectancy theory to clergy, investigating pastors' personal motivations, or values, for assuming pastoral ministry and the subsequent expectation that these values will be honored by their activities within the pastorate. The responses of 235 pastors from Catholic and Protestant denominations on a 24-item questionnaire devised to gauge pastoral motivation and adapted to assess pastoral expectations were factor analyzed and correlated in this exploratory study. The analysis yielded four robust factors. The first two motives found to be dominant were the pursuit of a Christian Way of Life and Anthropocentric Altruism. Anthropocentric Egoism and Theocentric Egoism, although secondary motivations, were theoretically meaningful in the understanding of pastoral motivations and expectations. The impact of expectations upon pastoral well-being and resilience against burnout is discussed.

Prehistoric Western Asia

2020 ◽  
pp. 27-94
Author(s):  
Peter M. M. G. Akkermans
Keyword(s):  
Middle East ◽  
Regional Differentiation ◽  
Craft Specialization ◽  
Social Ranking ◽  
Way Of Life ◽  
Gradual Shift ◽  
Western Asia ◽  
The World ◽  
East Anatolia

This chapter deals with prehistoric Western Asia, ca. 9500–4000 BC, when this region was the focus of a series of far-reaching socioeconomic developments that were to change the world. Early in this period a gradual shift occurred from a mobile hunter-gatherer way of life to sustained settlement in villages that were increasingly dependent upon farming. Later on, social ranking, economic intensification, and craft specialization emerged at sites throughout the Middle East (Anatolia, Iran, Mesopotamia, and the Levant), laying the foundations for the earliest urban societies in the region. The chapter argues that these changes, far from being unilateral or monolithic, reflect significant multicultural developments and long-lasting trajectories of regional differentiation, requiring the agency of innumerable individuals and generations over millennia.

Space as a Means of Stigma for Women in Turkish Cinema After 2000

2020 ◽  
pp. 94-115
Author(s):  
Meltem Yilmaz Bilecen ◽  
Gökhan Gültekin
Keyword(s):  
Real Life ◽  
Feminist Criticism ◽  
Final Part ◽  
Turkish Cinema ◽  
The Relationship ◽  
Turkish Society

Today, when the Turkish cinema is checked in detail, it is seen that numerous issues are addressed suggesting that when a woman leaves her home where she spends her life with her husband, father, or son, there is a risk of encountering events that will “ruin” her honor. Therefore, when something bad happens to her—raped, lost her way, etc.—she cannot escape from stigma. In fact, the woman in the film transform to a representation that many women who leave the house in real life can be stigmatized. Thus, “honor-woman” connection in the eyes of Turkish society is reproduced through the “space-man” relationship. In order to introduce the purpose of the study, firstly, some information on the relationship among woman, space and stigma was given, then we made explanations on how the stigmatization issue of women in Turkish cinema from the beginning to the 2000s became effective. In the final part of the study which is the application phase, thoughts on women, place and stigma were presented through the film Mutluluk (2007) with the help of feminist criticism.

scholarly journals INTEGRASI AGAMA DAN BUDAYA: Kajian Tentang Tradisi Maulod dalam Masyarakat Aceh

2016 ◽  
Vol 18 (1) ◽  
pp. 45 ◽  
Author(s):  
Abidin Nurdin
Keyword(s):  
Data Collection ◽  
Social Life ◽  
Cultural Perspective ◽  
Way Of Life ◽  
Social Culture ◽  
Library Research ◽  
Using Data ◽  
Islamic Faith ◽  
Islamic Values

<p>Islam and tradition in Aceh Community likes substance and attribut that cannot be separated each other. Religion and culture has been integrated in way of life, system social, culture and Islamic values. In cultural perspective, tradition of <em>maulod</em> has become deeping ritual of religion that integrated by values of religion and tradition that connected each other. This study used sociological and religion anthropology approach by using data collection such as observation, interview and library research. The result of this study describe that in <em>maulud</em> tradition in Aceh, there are integrated between religion and culture. Islam influence culture deeply in the same manner as almost whole social life aspects of Aceh community. These are can be found in process of  <em>uroe maulod </em>(the day of <em>maulod</em>), <em>idang meulapeh </em>(beverage of <em>maulod</em>)<em>,</em> <em>dzikee maulod </em>(repeatedly chant part of the confession of islamic faith)<em> </em>and<em> </em>Islamic missionary<em>. </em>Indeed, <em>maulod</em> celebration is done not only in a month but also in three months namely; Rabi’ul Awwal (<em>mulod awai/</em>the<em> </em>first <em>maulod</em>), Rabi’ul Akhir (<em>maulod teungoh/ </em>the<em> </em>middle <em>maulod</em>) dan pada bulan Jumadil Awwal (<em>maulod ache/</em>the last <em>maulod</em>).</p><p><strong> </strong></p>Islam dan adat dalam masyarakat Aceh bagaikan zat dan sifat yang tidak dapat dipisahkan satu sama lain. Agama dan budaya terintegrasi dalam pandangan hidup, sistem sosial, budaya, dan nilai-nilai Islam. Dari konteks budaya, tradisi <em>maulud</em> menjadi praktek keagamaan yang kental dengan integrasi nilai-nilai agama dan adat yang saling berkelit kelindang. Kajian ini menggunakan pendekatan sosiologi dan antropologi agama dengan teknik pengumpulan data melalui observasi, wawancara dan  studi kepustakaan.  Hasil penelitian ini menunjukkan bahwa dalam tradisi <em>maulod</em> di Aceh terjadi integrasi antara agama dan budaya. Islam mewarnai budaya secara begitu kental, sebagaimana juga ditemukan dalam hampir seluruh aspek kehidupan bagi masyarakat Aceh. Hal ini dapat dilihat dalam proses<em> uroe maulod</em>, <em>idang meulapeh,</em> <em>dzikee maulod</em>, dakwah Islamiyah. Bahkan perayaan <em>maulod</em> tidak hanya sebatas satu bulan saja, namun dilaksanakan dalam tiga bulan yaitu, Rabi’ul Awwal (<em>mulod awai</em>), Rabi’ul Akhir (<em>mulod teungoh</em>) dan pada bulan Jumadil Awwal (<em>mulod akhe</em>).

scholarly journals New Turkish Cinema – Some Remarks On The Homesickness Of The Turkish Soul

2011 ◽  
Vol 1 ◽  
pp. 99-106
Author(s):  
Agnieszka Ayşen Kaim
Keyword(s):  
Middle Class ◽  
Modern World ◽  
Artistic Development ◽  
Common People ◽  
Film Genre ◽  
Turkish Cinema ◽  
Place Of Origin ◽  
Modern Identity ◽  
The City ◽  
Turkish Society

Contemporary cinematography reflects the dualism in modern Turkish society. The heart of every inhabitant of Anatolia is dominated by homesickness for his little homeland. This overpowering feeling affects common people migrating in search of work as well as intellectuals for whom Istanbul is a place for their artistic development but not the place of origin. The city and “the rest” have been considered in opposition to each other. The struggle between “the provincial” and “the urban” has even created its own film genre in Turkish cinematography described as “homeland movies”. They paint the portrait of a Turkish middle class intellectual on the horns of a dilemma, the search for a modern identity and a place to belong in a modern world where values are constantly shifting.

scholarly journals AKTUALISASI KONSEP EKONOMI ADIL MENURUT AL-QUR’AN

2020 ◽  
Vol 2 (1) ◽  
pp. 154
Author(s):  
Sohrah Sohrah
Keyword(s):  
Global Economy ◽  
Conflicts Of Interest ◽  
Rapid Development ◽  
Way Of Life ◽  
Human Relations ◽  
Human Welfare ◽  
Economic Problems ◽  
The Times ◽  
The Relationship ◽  
Islamic Values

AbstractThe conversation about the economy is actual and interesting to be studied all the time. This problem is actual and interesting because in line with the times, humans have never escaped economic problems with various problems. At present, the rapid development of the global economy requires a strong foundation so as not to experience conflicts of interest. Islamic economics is present in essence is a metamorphosis of Islamic values in the economy and is intended to dismiss the notion that Islam is a religion that only regulates the problem of ubudiyah or vertical communication between humans (creatures) and God. In other words, the emergence of Islamic economics is a form of sociological articulation and practical concepts of Islamic values that have been seen as doctrinaire and normative. Thus, Islam is a practical dien (way of life) and its teachings aren’t only rules of life that concern aspects of worship and muamalah at the same time, regulating human relations with their rabb (hablum minallah) and the relationship between humans (hablum minannas). Islamic economics can be defined as a branch of knowledge that helps realize human welfare through the allocation and distribution of natural and human resources based on justice that must be actualized.Keywords: Al-Qur'an, Actualization, Economy, Fair.AbstrakPerbincangan seputar ekonomi merupakan hal yang aktual dan menarik dikaji setiap saat. Masalah ini aktual dan menarik karena sejalan dengan perkembangan zaman, manusia tidak pernah luput dengan persoalan ekonomi dengan berbagai problematikanya. Saat ini, perkembangan ekonomi global yang semakin pesat memerlukan landasan kuat agar tidak mengalami benturan-benturan kepentingan. Ekonomi Islam hadir pada hakikatnya adalah metamorfosa nilai-nilai Islam dalam ekonomi dan dimaksudkan untuk menepis anggapan bahwa Islam adalah agama yang hanya mengatur persoalan ubudiyah atau komunikasi vertikal antara manusia (makhluk) dengan Allah. Dengan kata lain, kemunculan ekonomi Islam merupakan satu bentuk artikulasi sosiologis dan konsep praktis dari nilai-nilai Islam yang selama ini dipandang doktriner dan normatif. Dengan demikian, Islam adalah suatu dien (way of life) yang praktis dan ajarannya tidak hanya merupakan aturan hidup yang menyangkut aspek ibadah dan muamalah sekaligus, mengatur hubungan manusia dengan rabb-nya (hablum minallah) dan hubungan antara manusia dengan manusia (hablum minannas). Ilmu ekonomi Islam dapat didefinisikan sebagai suatu cabang pengetahuan yang membantu merealisasikan kesejahteraan manusia melalui alokasi dan distribusi sumber-sumber daya alam dan manusia yang berlandaskan keadilan yang mesti diaktualisasikan.Kata Kunci : Adil, Aktualisasi, Al-Qur’an, Ekonomi.  

scholarly journals The Challenge of Islamic Education in 21st Century

2020 ◽  
Vol 7 (12) ◽  
Author(s):  
Badrah Uyuni ◽  
Mohammad Adnan
Keyword(s):  
Education Reform ◽  
21St Century ◽  
Holistic Approach ◽  
Islamic Education ◽  
Way Of Life ◽  
Values In Science ◽  
Entrepreneurial Spirit ◽  
Moral Learning ◽  
Islamic Civilization ◽  
Islamic Values

Islam is the way of life. And the Islamic education system is called a holistic approach to learning as it was in the early days of Islamic civilization. Islamic education, therefore, is considered and placed in a very noble position as it emphasizes the importance of the acquisition and dissemination of knowledge over other human activities. The background of this article sets out to assess the Challenges of Islamic Education in the 21st Century by bringing up some brief literature and analysis. In this article there are several topics related to the nature of Islamic education in Islamic education, the reality of Islamic education, Reform of Islamic education in the 21st century in the sectoral sector, curriculum, strengthening human resources, the Islamization of science by embodying Islamic values in science as part of education, the development and strengthening of Soft skills and management as well as entrepreneurial spirit is an inevitable need. But all of that will be able to work well and even become a force for the revival of the Islamic ummah if moral learning and gratitude for everything become the foundation for all reforms carried out in Islamic Education in the 21st Century and beyond.Keywords: Islamic Education, 21st Century, Challenge  

scholarly journals Islamic Education Foundation: An Axiological Philosophy of Education Perspective

2017 ◽  
Vol 4 (2) ◽  
pp. 49-60
Author(s):  
Arti Sri Rahayu
Keyword(s):  
Human Life ◽  
Philosophy Of Education ◽  
Qualitative Description ◽  
Islamic Education ◽  
Way Of Life ◽  
Literature Study ◽  
Library Research ◽  
Future Society ◽  
Life On Earth ◽  
Islamic Values

This article is a literature study (library research), which aims to assess the qualitative description of the basis of Islamic education Axiological if viewed in the perspective of philosophy of education. To obtain the results of the study, the researcher uses several methods, among others: deductive, inductive, historical, and contextual. The type of research using library research (library research) with descriptive-analytic approach to data (primary and secondary) are qualitative. The results obtained is that Islam is the sistem of values that guide the Islamic way of life, in accordance with the guidance of Allah SWT. Axiology cornerstone of Islamic Education with regard to values, goals, and targets to be achieved in Islamic education. Those values must be included in the curriculum of Islamic education, among others: contains instructions morals; efforts for improving the welfare of human life on earth and happiness in the hereafter; contains endeavor to achieve a good life; contains values that can combine the interests of this world and the hereafter. So axiology Islamic education is understood as the value, benefits or educational function of Islam associated with various things in it. Islamic values that can be obtained from two main sources namely the Qur'an and the Sunnah of the Prophet became a reference of the concepts laden education and moral values of humanity itself. So, will created the order of life "future society" is so envisioned as something new to mankind.

scholarly journals Analisis Pengungkapan Nilai Islam Dalam Laporan Tahunan Bank Syariah di Indonesia

2019 ◽  
Vol 1 (1) ◽  
pp. 5-28
Author(s):  
Muhammad Praditya Mas’ud
Keyword(s):  
Exploratory Study ◽  
Annual Report ◽  
Analytical Tool ◽  
Annual Reports ◽  
Islamic Banks ◽  
Research Theme ◽  
Islamic Values

This research is an exploratory study aimed to assess the degree of suitability of thedisclosure information of Islamic values in the annual report of Islamic Banks (BUS)with items that duly disclosed. This research using 2010 BUS annual report. In order tomake this result of this research can be compared with other similar researches, instruction encoding, which items should be disclosed or items that duly disclosed, adaptedfrom two previous studies which have similarity with this research theme, Haniffa &Hudaib (2004) and Prasetyaningsih & Prakosa (2010). This study uses content analysisas an analytical tool, which makes a set of related-specific text into analysis unit. Theresults showed that some of the new BUS emerged in 2010 have not been optimallydisclose Islamic values in their annual reports. But according to the overall score, all ofBUS annual report have disclosed enough information about Islamic values that shouldbe disclosed in annual reports.

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