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The rise of the Safavid dynasty (1501-1736) in Persia has had a profound impact on the lives of Iranians. The Safavids established the first Iranian national government after Islam, a government that ubsequently helped Iranian identity to take new forms. The authors develop a discussion concerning the customs and common interests of Iranians that are central to the construction of national identity as they are portrayed in oral folktales about Shah Abbas (1582-1629). The identity components that are identified and examined by the authors in approximately one hundred and fifty tales persist as fundamental features of Iranian identity, bar a few alterations regarding modern Iranians. Because of their frequency, sustenance and richness in quantity, the Safavid folktales have subconsciously played a significant role in representing a pattern for modern Iranians' national identity. In sum, this paper seeks to find a link between folktales and the construction of national identity, particularly on the Iranian plateau. *** Vzpon dinastije Safavidov (1501–1736) v Perziji je globoko vplival na življenje Irancev. Safavidi so ustanovili prvo iransko nacionalno vlado, ki je prispevala, da je iranska identiteta dobila nove oblike. V tem članku so obravnavane navade in skupni interesi Irancev, kakor se kažejo v ustnem izročilu ljudskih pripovedi, povezanih s šahom Avvasom (1582–1629) in so osrednjega pomena v graditvi iranske nacionalne identitete. Sestavine identitete so izluščene in obravnavane iz gradiva 150 pripovedi. Z nekaj spremembami, ki se nanašajo na sodobne Irance, so ostale temljne poteze iranske identitete. Zaradi pogostnosti, vsebine in bogastva so bile safavidske pripovedi nezavedno pomembne za vzorec sodobne identitete Irancev. Prispevek se torej osredinja na vez med ljudskimi pripovedmi in graditvijo nacionalne identitete, zlasti na Iranskem višavju.

Cover -- Title -- Copyright -- Contents -- Foreword -- I. -- Chance The Rapper's Golden Year -- A Night In Bruce Springsteen's America -- Carly Rae Jepsen Loves You Back -- The Night Prince Walked On Water -- Schoolboy Q Wants White People To Say The Word -- The Weeknd And The Future Of Loveless Sex -- II. -- I Wasn't Brought Here, I Was Born: Surviving Punk Rock Long Enough To Find Afropunk -- Under Half-Lit Fluorescents: The Wonder Years And The Great Suburban Narrative -- All Our Friends Are Famous -- The Return Of The Loneliest Boys In Town -- Brief Notes On Staying // No One Is Making Their Best Work When They Want To Die -- Searching For A New Kind Of Optimism -- Death Becomes You: My Chemical Romance and Ten Years of The Black Parade -- Defiance, Ohio Is The Name Of A Band -- III. -- Fall Out Boy Forever -- IV. -- Ric Flair, Best Rapper Alive -- It Rained In Ohio On The Night Allen Iverson Hit Michael Jordan With A Crossover -- There Is The Picture Of Michael Jackson Kissing Whitney Houston On The Cheek -- Black Life On Film -- Tell 'Em All To Come And Get Me -- Burning That Which Will Not Save You: Wipe Me Down And The Ballad Of Baton Rouge -- Rumours And The Currency Of Heartbreak -- V. -- February 26, 2012 -- On Kindness -- In The Summer Of 1997, Everyone Took To The Streets In Shiny Suits -- Nina Simone Was Very Black -- Blood Summer, In Three Parts -- August 9, 2014 -- Fear In Two Winters -- On Paris -- My First Police Stop -- Serena Williams And The Policing Of Imagined Arrogance -- They Will Speak Loudest Of You After You've Gone -- Johnny Cash Never Shot A Man In Reno. Or, The Migos: Nice Kids From The Suburbs -- The Obama White House, A Brief Home For Rappers -- The White Rapper Joke -- On Future And Working Through What Hurts -- November 22, 2014 -- Surviving On Small Joys -- VI. -- Acknowledgements -- About the Author.

Communities across the globe are grappling with the COVID-19 pandemic by leveraging their local wisdom, and the Buddhist Kampong in Sodong Hamlet is no exception. Buddhist Kampong has experienced minimal COVID-19 exposure, demonstrating a proficient response to the pandemic. However, this success story remains largely unknown to various stakeholders, necessitating comprehensive research to delineate and elucidate the intrinsic value of local wisdom and its assimilation process. Using an ethnographic approach, this two-year research project was carried out in Sodong Hamlet, Gelangkulon, Sampung Ponorogo, East Java, Indonesia. Primary and secondary sources were tapped, with research informants identified as traditional, religious, and community leaders. Data collection encompassed interviews, observations, and document recordings, all analyzed using an interactive model. The findings revealed a distinct value system within the Buddhist Kampong, shaping their approach to COVID-19 mitigation. This value system revolves around the principles of Memayu Hayuning Kulawarga, Memayu Hayuning Sasama, and Memayu Hayuning Bawana, influencing the community's engagement in check-in rituals, care for sasomo and cooperation, and the restoration of padasan and diyang. The figures embodying this local wisdom guide community members in internalizing customs, religion, and parental teachings. The internalization process unfolds through exemplary habituation, socialization, and the cultivation of moral motivation, empowering citizens to navigate the challenges posed by the COVID-19 pandemic effectively.

This study aims to determine the concept of Khilafah according to Al-Mawardi and Fiqh Siyasah's view of the concept of Khilafah proposed by Al-Mawardi. This research is a normative legal research that uses a historical approach. The results of the study conclude that according to Al-Mawardi, the Imamate or Khilafah system is ideal for administering a country and an imam or Caliph can take on the role of the Prophet's successor in leading the country, guarding religion and governing the world. Al-Mawardi provides a solution for the government system and attempts to create a more democratic political atmosphere by creating a procedure for the appointment of the head of state, namely first, by being elected by Ahlul-Halli Wal-Aqdi, second by granting a mandate from the previous head of state. Fiqh Siyasah's view regarding the idea of Al-Mawardi state administration now used by modern society is the idea of a social contract, namely the relationship between Ahlul-Halli Wal-Aqdi, Wazir and Khailfah or the head of state is a relationship between two parties participating in a social contract or agreement on a voluntary basis, a contract or agreement that gives birth to obligations and rights for both parties on a reciprocal basis.Key Words: Al-ahkam as-shulthaniyah; al-mawardi; fiqh siyasah; caliphateAbstrakPenelitian ini bertujuan untuk mengetahui konsep Khilafah menurut Al-Mawardi dan pandangan Fiqh Siyasah terhadap konsep Khilafah yang dikemukakan oleh Al-Mawardi. Penelitian ini adalah penelitian hukum normatif yang menggunakan pendekatan historis. Hasil penelitian menyimpulkan bahwa menurut Al-Mawardi, sistem Imamah atau Khilafah itu oyeksikan untuk menyelenggarakan sebuah negara dan seorang imam atau Khalifah dapat mengambil peran sebagai pengganti Nabi dalam memimpin negara, menjaga agama dan mengatur dunia. Al-Mawardi memberikan solusi untuk sistem pemerintahan dan upaya menciptakan nuansa politik yang lebih demokratis dengan menciptakan cara tentang prosedur pengangkatan kepala negara, yaitu pertama, dengan cara dipilih oleh Ahlul-Halli Wal-Aqdi, kedua dengan pemberian mandat dari kepala negara terdahulu. Pandangan Fiqh Siyasah terkait gagasan ketatanegaraan Al-Mawardi sekarang dipakai oleh masyarakat modern adalah ide tentang kontrak social, yakni hubungan antara Ahlul-Halli Wal-Aqdi, Wazir dan Khailfah atau kepala negara itu merupakan hubungan antara dua pihak peserta kontrak sosial atau perjanjian atas dasar sukarela, satu kontrak atau persetujuan yang melahirkan kewajiban dan hak bagi kedua belah pihak atas dasar timbal balik.Kata-kata Kunci: Al-Ahkam as-shulthaniyah; al-mawardi; fiqh siyasah; khilafah ; Nabi Muhammad S.A.W tidak menjelaskan secara rinci tentang bagaimana konsep bernegara, dari sinilah banyak timbul perdebatan tentang bagaimana cara membuat sebuah Negara yang baik setelah Nabi Muhammad S.A.W wafat. Al-Mawardi menafsirkan cara penyelenggaraan sebuah negara dalam buku Al-Ahkam As-Shultaniyyah. Permasalahan yang diteliti dalam masalah ini yaitu bagaimana Khilafah Dalam Kitab Al-Ahkam As-Shultaniyyah dan bagaimana pandangan Fiqh Siyasah tentang Khilafah Dalam Kitab Al-Ahkam As-Shultaniyyah. Tujuan dari penelitian ini adalah untuk mengetahui konsep Khilafah menurut Al-Mawardi dan untuk menganalisis Fiqh Siyasah terhadap konsep Khilafah menurut pemikiran Al-Mawardi. Jenis penelitian ini adalah normatif atau library research (penelitian pustaka), penelitian pustaka yaitu penelitian yang dilaksanakan dengan literature (kepustakaan) baik buku catatan. Metode pengumpulan data menggunakan metode dokumentasi yaitu data yang diperoleh dari dokumen-dokumen terdahulu setelah semua data terkumpul kemudian dianalisa menggunakan metode deskriptif analitik. Berdasarkan hasil penelitian disimpulkan bahwa menurut Al-Mawardi sistem Imamah atau Khilafah itu di proyeksikan untuk menyelenggarakan sebuah negara dan seorang imam atau Khalifah dapat mengambil peran sebagai pengganti Nabi dalam memimpin negara, menjaga agama dan mengatur dunia. Dan Mawardi memasukkan beberapa syarat yang harus dimiliki oleh seorang pemimpin, gagasan Al-Mawardi sekarang dipakai oleh banyak masyarakat modern yakni Ahlul-Halli Wal-Aqdi

The 1945 Constitution as the constitution of the Indonesian state which adopts a distribution of power system accompanied by a mechanism of checks and balances between state institutions based on popular sovereignty. In this case, as the People's Consultative Assembly and the Constitutional Court which have the authority related to the 1945 Constitution directly. Then it contains the research distinction that is the actual inherence of the authority of the People's Consultative Assembly and the Constitutional Court institutions as the guardians of the constitution through a technical review of checks and balances. Therefore, to scientifically strengthen this legal research, a juridical-normative, philosophical and conceptual-critical approach is used. On that basis, it is considered that between the People's Consultative Assembly and the Constitutional Court have actual significance of the checks and balances mechanism on their institutional authority as the guardian of the constitution. Therefore, it has implications for strengthening the institutional authority of the said state institution and realizing the order of legal civilization and democracy in the 1945 Constitution as the state constitution which is the central point of the administration of the Indonesian state as a democratic law state.

The separation of the East Pakistan in 1971 is considered a dark phase in Pakistan's history. This article analyzes the fact that along with geographical, economic and political factors one of the most important causes was language discrepancy. The areas which Pakistan acquired at the time of partition were inhabited by people of different races who used to speak different languages for example Urdu, Balochi, Sindhi, Punjabi and Bengali. Despite of the fact that Bengali was mother tongue of the 57 percent of the population, Jinnah declared Urdu the official language of Pakistan. The claim of the Government was that Bengali language as official language means accepting demands of Hindus and communist elements and some discontented elements of Muslim League. The movement for making Bengali the official language started in 1947 throughout East Pakistan. This research study therefore will focus the language issue which led to certain movements. The paper examines that first lingual feelings generated, and later economic grievances developed which nurtured the Bengali separatist movement. Therefore, main research question of the paper is how language issue helped Bengali people to sharpen their national identity.