Suchergebnisse

War and Independence were made by all types of imperialism movement plot. A widely place which contained natural resources, and people as the tribe was victimised to create the movement. Postcolonialism tells the wealth as freed to the motherland. The motherland or kingdom of great nationalism was called and a major attend to the nationalism day to pay the national bitter history with prayer. Kingdom of human life is wealth because the years moment has been calling human to study about political relation, nationalism relation, nationalism knowledge. Case of war and how the wealth is always in upper domination are how the poetry as a literary work to reflect the soul of cultural hope and denotation in the poetry line. Wealthy is a most appropriate statue to know the social life. The nationalism knowledge is freed because the structure of greatness what human must to study is education to speak about wealth after wealthy. Descent aspect was ordered to the identity of nation, but no less to join the political descent to restart the freedom to some nation. The wisdom from any discipline to grow and refresh the freedom identity about nature and humanity. India has the nasionalism history as Indonesia when Rabindranath Tagore also talks about how the country speak about all the day long nationally wealth in his poetry to next their life. The research was a qualitative research to apply the Postcolonialism theory.

Responding to demands from a group of parties to formalize Islamic law, the Counter Legal Draft Compilation of Islamic Law (CLD KHI) team has compiled a pluralist, democratic, humanist, and gender fair Islamic law text.This manuscript reaps pros and cons during society because it is considered not in line with the values contained in the Qur'an and hadith.Because of the discrepancy between the opinions of most jurists in general with the contents of the CLD-KHI, of course, it will result in the absence of legal certainty in the future. The object of this research is only focused on the concept of walimujbir. The method used in this research is a qualitative method with a descriptive approach, data is collected openly according to what is obtained from primary and secondary sources. The results of this study indicate that the presence of a guardian in a marriage is positioned as a pillar of Marriage. In contrast, in the CLD-KHI formulation, a guardian is not required in a marriage. The formulation of Islamic family law reform offered by CLD-KHI is based solely on public logic, local wisdom, and on several perspectives such as democracy, pluralism, human rights, justice, gender equality, and western ideology. In matters of marriage, especially regarding guardians of mujbir, the ideas of CLD-KHI are different and even contradict the common understanding of principles of Islamic teachings and practices.

The development of Islamic family law (al-Ahwal al-Syakhshiyah) in modern Islamic countries can be said to be a new format that accommodates the ideas of reforming Islamic law thought, including the position of marriage vows. The new thing in family law can be seen from the transition from fiqh law to positive law in the form of legislation in Muslim countries. Indonesia and Jordan, are one of the few Muslim countries that legalize marriage vows in legislation. The problem is how the form of marriage vows legislation in each of these countries. This study aims to determine the philosophical meaning and model of its renewal in each of these countries. The concept of maslahat that is applied in the legislation on marriage vows in Indonesia and Jordan is the concept of achieving a goal of Islamic law itself, to achieve a legal benefit and reject harm or with the principle of preserving an existing law or rule that is considered good, and developing it by law, or more beneficial rules. The formation of marriage vows legislation in Indonesia and Jordan cannot be separated from the local wisdom possessed by each of these countries, so that the concept of maslahat applied in marriage covenant legislation in each country has its own characteristics, each country makes taklik talak a promise. marriage that must be obeyed by both parties.Keywords: Comparative, Marriage Promise, Indonesia, Jordan

This study aims to know the role of tourism awareness group (Pokdarwis) of Sempe Village in developing Ai Beling tourism potential, describe the supporting and inhibiting factors for Pokdarwis in realizing Ai Beling as a tourist destination and describe the impact of Pokdarwis in developing Ai Beling's potential as a tourist destination. This study used a qualitative approach with type of case study. Data collection was done through interview. The study subjects were the headman, the Pokdarwis chair, Pokdarwis members, community leaders, and the community. To test validity of data, the researcher used source triangulation technique. The data analysis used was qualitative analysis which consisted of data reduction steps, data display, and conclusion drawing. The results of study showed that Pokdarwis of Sempe Village played a role in introducing, preserving, and utilizing tourism potential, managing tourism, increasing the knowledge and skills of members and the community and establishing cooperation with other organizations. The supporting factors for Pokdarwis Desa Sempe, namely: government support, abundant natural resources, and preserved local wisdom. Meanwhile, the inhibiting factors were the lack of community participation and the lack of awareness and actualization of society towards charm. The impact that felt by communities of Sempe village toward the existence of Pokdarwis that with good management, the number of tourist visits were increased so that it can served jobs opportunities for communities so that could increase communities' welfare.

By the end of 2020, more than thirty states had legalized cannabis containing tetrahydrocannabinol ("THC") for at least some purposes.' Each of these states has authorized firms to produce and sell cannabis within its borders. In 2019, those state-licensed firms did a brisk business, selling more than $13 billion worth of cannabis. However, none of that $13 billion of cannabis is now being sold (legally) across state lines. Instead, each legalization state now has its own, hermetically sealed local cannabis market, supplied entirely by cannabis cultivated and processed inside the state. For example, the $1.75 billion worth of cannabis that was sold by Colorado-licensed stores in 2019 was all grown and processed by firms located inside Colorado. These state-based markets for cannabis contrast with the national markets that now exist for virtually every other consumer good. From bananas to beer, few of the goods we see on store shelves today are grown, processed, or manufactured locally. The lack of interstate commerce in cannabis is commonly attributed to the federal government's marijuana ban. Notwithstanding the dramatic liberalization of state law over the past twenty-five years, federal law continues to ban the production, possession, and sale of marijuana. The conventional wisdom is that interstate commerce in cannabis--and the development of a national cannabis market--cannot develop until Congress or the President repeals the federal ban and removes this barrier.

This article describes how a new participant-centered facilitation method developed because the workshop facilitators wanted a process that was more culturally responsive to the perspectives of immigrant participants. Because conventional workshop methods focus on teaching immigrants about how things work in the United States, they often fail to make space for immigrants to talk about how they respond to this information or develop their own bicultural understandings. The participant-centered, Dialogical Facilitation Method emerged when participants were given more time and opportunities to reflect on their own values and share how they responded to the prevailing U.S. values. By shifting away from an expert-centered facilitation approach with a set curriculum to a participant-centered approach promoting emergent dialogues, the workshops evolved from an assimilation perspective to a bicultural approach. New knowledge about immigrant life emerged because participants were encouraged to discuss topics even if the concerns were not explicitly part of the original workshop theme or curriculum. Immigrants with longer experiences in the United States were encouraged to share their learned wisdom about how to be bicultural. Facilitators did not judge nor evaluate what participants said, but instead encouraged a diversity of perspectives and strategies, and encouraged participants to be the experts. The Dialogical Facilitation Method provides social service professionals with a rapid method to identify contemporary issues and strategies than allowed by conventional research methods or programming practices.

Local knowledge developed based on experience has been tested for use for centuries and adapted to local culture and environment as well as in Karo Regency. Karo people have long known traditional medicines are diverse, know several types of diseases as well as how to treat them. This knowledge is one of the local wisdom that persists today. This research is qualitative, the determination of informants using Snowball Sampling techniques, data collected through in-depth interviews and observations. Key Informant as many as 17 people from 7 sub-districts. The traditional form of health care in Karo regency is 67% skill, herb 27%, and combination (skill and herb) 6%. Moreover, the age which has a small percentage (20-30 years) of 5.58%, the most significant 51 years and above with a percentage of 70%, how to acquire the most skills is hereditary (empirical) as much as 71%, the most jobs besides Hattra are farmers (59%) and does not have a permit /STPT of 82%. Of the 40 respondents, 80% expressed dissatisfaction and 20% expressed dissatisfaction with hattra's service. The traditional herb by ethnic Karo is known as the "Karo remedy".. Tanaman drugs are often used gagatan harimo, lempuyang, pepper, garlic, shallots, bahing, tinggeren dredge flowers, and small oranges. Karo uses this plant as a raw material for the manufacture of karo oil, param and tawar

PurposeThis study aims to examine buying center members' information control (IC) in complex organizational buying contexts to uncover the effect of IC on overall procurement performance (PP) and the effects of expert power (EP), legitimate power (LP) and referent power as antecedents to IC.Design/methodology/approachThe study uses confirmatory factor analysis and structural equation modeling in AMOS version 21 to assess the hypotheses using a cross-sectional survey of 294 Sri Lankan buying center members active in complex organizational buying.FindingsResults show that IC has positive effects on overall PP and that both EP and LP are significant antecedents to IC.Research limitations/implicationsThe findings challenge the conventional wisdom that sharing all information in complex organizational buying is a sure-fire way to gain success. Instead, a measured, deliberate approach is more productive and this is more likely necessary and fruitful if the buying center member has EP or LP.Practical implicationsProcurement managers, supply chain managers and other managers with responsibility for implementing complex organizational buying outcomes should seek to enhance IC in buying center members to promote positive procurement outcomes, but this may stifle suppliers' attempts to influence the process. Buying center members with EP and LP are more likely to face pressure to exert IC.Originality/valueThis study is the first to examine IC, its antecedents and consequences in complex organizational buying scenarios. EP and LP appear to underpin IC which, itself, has significant effects on PP.

AbstractHow do powerful states control international organizations (IOs)? In contrast to the conventional wisdom that treats weighted voting rules as the primary means that powerful states use to codify their asymmetric control in institutional design, we propose that funding rules are equally important. Our framework develops a logic of substitution whereby permissive earmark rules—that allow donors to stipulate how their contributions to an IO are used—are a design substitute for weighted voting from wealthy states' perspective. Whether asymmetric control is incorporated in design through voting or funding rules depends on whether egalitarian norms emphasizing political and legal equality, or shareholder norms emphasizing influence commensurate with financial power, govern voting and representation rights at the IO. Focusing on the domain of climate finance, we demonstrate that weighted voting rules are used at international climate finance institutions (ICFIs) associated with multilateral development banks, but that wealthy states pursued permissive earmark rules at ICFIs within the United Nations system where egalitarian norms are strong. In this way, powerful donors can exert control over resource allocation even when developing states appear to hold equal influence on governing bodies. In addition to providing a reassessment of how power translates into control at IOs, our framework offers insight into forum-shopping behavior and sheds light on substitution dynamics that involve other dimensions of design across a range of issue areas.

PurposeThis paper aims to look into changing future landscapes of business interaction, relationships and networks using the lens of the work of Mikhail Bakhtin and his key notions of polyphony, heteroglossia and dialogism.Design/methodology/approachThis is a conceptual paper exploring the complex dualities of Bakhtin's approach involving eternally competing, paradoxical forces of unity and fragmentation; continuity and change; and coherence and incongruity.FindingsBakhtin's approach suggests that all phenomena at all levels involve a complex struggle between organizational unity and dis-organizational fragmentation. Bakhtin provides theoretical support for David Boje's notion of "antenarratives" as key in the making of socially constructed futures. Antenarratives are bridging "tropes" between unifying narratives and fragmented stories.Research limitations/implicationsAntenarratives need to be a focal interest in researching Bakhtinian dualities because they are a catalyst and chiasmus traveling between and inter-animating relations between narratives and stories.Practical implicationsThe Bakhtinian schema suggests that practitioners need to maintain a reliance upon "phronesis" or practical wisdom and dexterity that allows them to adapt and improvise in fast-changing and multiple situations and contexts. To enable them to do this, such practical capabilities need the combined cultivation of appropriate embodied skills, capabilities in communicative and symbolic persuasion, as well as analytical reasoning.Originality/valueBakhtin's concepts provide a unique and operationalizable approach to encompassing duality, which addresses the increasing need in business marketing to understand and adapt within increasingly complex and changing landscapes of business interaction, relationships and networks.

Folklore is a construction of local wisdom that grows and develops into the basis of the values of social functions. The social function of the political meaning in folklore can be used as the country's resilience reflection, like democratic learning and strengthening the figure of the statesman. The social reality that was constructed in folklore can be a gap between the real and imaginary condition in the text. This study dug out the interrelatedness between the reflection of folklore as the forming of the resilience nation's character and characteristic of Indonesian's diversity. This study uses a qualitative description method and literature sociology and politic approach. The corpus data are "Mentiko Betuah" (Aceh) and "Raja Negeri Jambi" (Jambi) story. The results of the study indicated that the social reflection of both (stories) can be the basis of the building social resilience to counter radicalism, to grows up tolerances, mutual solidarity, democracy, and the integrity of anti-kleptocratic statesman. The method of the study is a qualitative description. The data of the study are sentences and written expressions in "Mentiko Betuah" (Aceh) and "Raja Negeri Jambi"'s story (Jambi). The results of the study indicated that tolerance and plural values were depicted in "Raja Negeri Jambi" and "Mentiko Betuah" were needed to be maintained. The threat of disintegration of the nation through the inculcation of narrow and shallow ideologies have poisoned people's perspective, especially millennial society.

Women Trailblazers In The Local Oxford Community is a collection of six women's stories in six different fields and their unique paths to success, all showcased through written and visual elements in a multi-modal website. The goal of the project was to have a diverse compilation of women from a variety of backgrounds, ages, careers, and experiences. The trailblazers represented include a woman in the STEM field (science, technology, engineering, math) who is the only female on the biomedical engineering staff, a first generation college student who now holds the second highest position in higher education academia, a local woman entrepreneur with her own catering business, a woman who majored in art and graphic design in college whose path led her to an elected position in local politics, a woman who is from another country and began her experiences in America through playing collegiate basketball and made history several times along the way, and a woman who has premiered in numerous movies and television series and was crowned Miss Mississippi. Through each of the six stories a lesson can be taught, and readers are left with an insight into who these women are, and how they have become such successful trailblazers, constantly making the world a better place around them. Each woman shares her raw stories and enlightens and inspires others through her own personal experiences and words of wisdom.

There is no doubt leadership has been given a tremendous place and a key positioning in Islam, Qur'an, Sunnah and the consensus of Ulama'u (Muslim scholars) have made it apparent about the necessity of leadership among the Muslim community. Most recently, the issue of leadership in Nigeria has become a major concern to the Nigerians. Whilst some research has been conducted to examine the solutions to Nigerian leadership, little attention has been paid to Islamic approaches of accountability which is the vital pillar of governance as the key towards sustainable leadership in Nigeria. This study therefore seeks to explore the lessons from leadership and accountability during the caliphate of Umar bin Abdulaziz (R.A) as a panacea to Nigerian Leaders.The methodology of the study relies on critical and comprehensive analysis of the existing published literature related to the topic. Hence, data collection is effected through the qualitative method. The findings of this study revealed that there are lots of lessons and wisdoms that Nigerian government could acquire from the history of caliphate Umar such as his reformations and innovations in governing the state as reflected in siyasah shar'iyyah which can be solution for practicing good governance in Nigeria. Based on the findings, it was recommended that fear of Allah and believing in accountability is the best option for leaders.Key words: Leadership, Islam, Model, Accountability, Good Governance.

Fascism was once a momentous and imperative subject of study, but as the memory of atrocity faded there has been a lessening of stakes and a forgetting of its previous import. The election of Donald J. Trump, along with the Brexit referendum, growing support for economic nationalism, and a global rise of authoritarian populists, has revitalized the "fascism question," both by scholars and the general public. The reemergence (and electoral successes) of far-right ideological partisans threatens the neoliberal consensus, challenging received wisdom within political science. The dominant approach within international political economy failed to predict escalating political opposition to global capitalism. A prescient exception is the heterodox scholar William Robinson, who had warned his readers of emergent 21st century fascism. This essay is inspired by Robinson's theories but challenges some of his precepts and conclusions. The study of fascism is intertwined with studies of capitalism, financial crisis, inter-imperialist rivalry, democracy, and history; however, politics is never reducible to the structural settings in which it occurs. There are insoluble contradictions between historic fascism and its present-day recurrence. 21st century fascism is haunted by an overladen history and overdetermined by the present conjuncture. A renewed study of fascism ought to focus criticism upon the hypocrisy of liberal politics. The struggle against fascism is also a struggle against liberalism, global capitalism, and American empire.

Local wisdom has been coexisting with the state system in several places in Indonesia. The Mountain Mutis Nature Reserve in East Nusa Tenggara province is the strict nature reserves, but a customary land tenure system, called suf, exists so far in the nature reserve. The objectives of this study are (1) to organize the historical territorialization process, (2) to clarify the customary land tenure system and activities for livelihoods by local people, and (3) to discuss the challenges of its land tenure system to manage forests sustainably as well as policy methods to harmonize legal pluralism in Mutis Area. Field observation and in-depth interviews with key informants were employed for data collection, and the collected data were analyzed by a qualitative descriptive method. The findings showed the traditional reward and punishment systems regarding extracting non-timber forest products, grazing livestock, and preventing forest fires were working well for sustainable forest management. However, increased pressure on forests due to future population growth appears to have an impact on the traditional system. It also showed the government officers and local people started some discussions to recognize the suf in the formal legal order. However, there were institutional problems to introduce current state systems. Therefore, it is required to flexibly operate or revise the state laws according to the actual situation to harmonize society between state and people.