Printing was first established in Mainz, the seat of the archbishop who was the most important of the seven Electors of the Holy Roman Empire and head of the largest ecclesiastical province of that Empire, containing 17,000 clerics who made a perfect market for liturgical books.1 The Council of Basel had ended in 1449 with the imperative to distribute newly reformed liturgical texts across Europe, and music was an integral part of those reformed texts. Although it appeared that the entire international church was behind the adoption of the conciliar reformed Liber Ordinarius, the Council of the Province of Mainz that met in 1451 voted against what was essentially a Roman liturgy, supporting instead a text offered by the archbishop of Mainz.2 Despite the pope's threat to use military force if necessary, the council ended by sending bishops and abbots back to their homes to create unique reformed diocesan and monastic texts in a giant exercise in textual editing.3
Abstract: This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur'anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.Abstrak: Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur'anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur'an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur'an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur'an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (interpretation as process) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (maḥmūd) dan layak pakai (maqbūl), atau menyeleweng (munḥarif) dan tidak layak digunakan (mardūd).
Abstract: Indonesia as a pluralism nation-state has established Pancasila as the state ideology. Pancasila is the result of the conceptualization and history of the struggle of the Indonesian. It contains the noble values and keeps the spirit of the nation's struggle. Due to the failures of the government in developing the country, radical groups appeared for replacing Pancasila ideology into Islamic Shari'a. They claims that Pancasila along with three other pillars as the ideology of "taghut". This paper aims to construct meaning and understanding of the relationship between Islam and Pancasila in the framework of national philosophy. It further offerssome alternatives concept and interpretation of the theological-philosophical basis of the process in the integration of Islam and Pancasila. Pancasila is not only the state ideology but it also represents a theological-philosophical construction encompassing Islamic principles. It signifies vision of Islam, which provides the understanding that the formulation of Pancasila idea is in fact inspired by Islamic concepts and values. It comprises the vision of Islam in its treatise. However, both concepts existentially have autonomous rights. It imply that Islam is a religion and Pancasila is ideology. Pancasila will not be a religion and religion will not be an ideology. ملخص:اندونيسيا كدولة وطنية مع وجود التعددية قد قررت المبادئ الخمسة (بانجاشيلا) كأيديولوجية الدولة. وكان بانجاشيلا يصور نتيجة الفكرة والتاريخ الطويل من كفاح سكان الإندونيسيا. فهي تحتوي على القيم النبيلة للأمة وتحافظ على روح كفاح الأمة. ولكن حينما حدث العديد من فشل الحكومة في إدارة البلاد فهناك بعض الجماعات المتطرفة التي ترغب في تغيير بانجاشيلا بالشريعة الإسلامية، بل كانت هذه الجماعة دعى أن بانجاشيلا وثلاثة مبادئ أخرى بأيديولوجية طاغوت. وتهدف هذه المقالة بناء معنى جديد للعلاقة والتكامل بين الإسلام وبانجاشيلا في إطار الفلسفة الوطنية. وفي نفس الوقت يحاول الكاتب لتقديم الفكر الجديد والتفسير عن الأساس اللاهوتي والفلسفي لعملية الاندماج بين الإسلام وبانجاشيلا. وهكذا، يمكن أخذ الاستنتاج أن بانجاشيلا هي أوسع من مجرد بناء الأيديولوجية للدولة الوطنية، ولكنها تصور أيضا عن البناء الفلسفي اللاهوتي الذي يحتوي على المبادئ الإسلامية. وحتى كانت بانجاشيلا تتضمن على جميع رؤية الإسلام التي تعطي على فكرة بانجاشيلا التي مصدرها من المفاهيم الإسلامية وقيمها. إذن كل ما احتوى فى بانجاشيلا مناسبة برؤية الإسلام. ولكن لكل منهما حقوقا مستقلة، وهذا يعني أن الإسلام دين وبانجاشيلا أيديولوجية ولن تكون بانجاشيلا دينا وكذلك الدين لن يكون إيديولوجيا. Abstrak: Indonesia sebagai negara-bangsa dengan segala komposisi pluralitas di dalamnya, telah menetapkan Pancasila sebagai ideologi negara. Pancasila adalah hasil konseptualisasi dan sejarah panjang perjuangan bangsa Indonesia. Di dalamnya memuat nilai-nilai bangsa yang luhur dan menyimpan spirit perjuangan bangsa. Namun, seiring dengan banyaknya kegagalan pemerintah dalam membangun negara, terdapat kelompok-kelompok ekstremis yang ingin mengubah Pancasila dengan Syariat Islam. Bahkan kelompok tersebut menyebut Pancasila beserta tiga pilar lainnya sebagai ideologi "taghut". Tulisan ini bermaksud membangun makna dan pemahaman baru atas relasi maupun integrasi antara Islam dengan Pancasila dalam kerangka falsafah kebangsaan. Sekaligus berusaha menawarkan alternatif pemikiran dan interpretasi mengenai basis teologis-filosofis proses integrasi Islam dan Pancasila. Sehingga, dapat disimpulkan bahwa Pancasila lebih dari sekadar bangunan ideologi negara-bangsa, tetapi juga merepresentasikan suatu konstruk teologis-filosofis yang memuat prinsip-prinsip keislaman. Bahkan apa yang diusung oleh Pancasila secara keseluruhan termasuk visi Islam, yang memberikan pemahaman bahwa perumusan ide Pancasila sejatinya diilhami oleh konsep dan nilai-nilai keislaman. apa yang diusung oleh Pancasila secara keseluruhan menjadi visi Islam dalam risalahnya. Hanya saja keduanya secara eksistensial memiliki hak otonomi tersendiri. Artinya bahwa Islam adalah agama dan Pancasila adalah ideologi. Pancasila tidak akan menjadi agama dan agama tidak akan menjadi ideologi. Keywords: Integrated, Pancasila, Islam, The State Ideology
The trial (within a trial) of Eugene Terre'Blanche (hereon referred to as the ET Trial) in a high court, which took place in Ventersdorp in January and February 2010 sparked intense interest in South Africa and abroad, and raised critical questions about issues of (i) language rights, (ii) communicative competence of law enforcement agencies, particularly the police, and (iii) the asymmetries in the police interaction with the accused persons. Apart from communicating the rights of the accused persons in a language that s/he understands, the police officers are entrusted with additional responsibilities which include, among others, being a channel or conduit that encodes and decodes information within milliseconds in an attempt to reconstruct an accused person's narrative into formal evidence for purposes of court proceedings. This reality is further substantiated by Komter (2002/2003:202) who suggests that, "[.] police officers should record the fact that they informed the suspect about his right to silence and [.] that they record the suspect's statement as much as possible in his own words". Against this backdrop, it is also worth stating that the South African multilingual setting is confronted by serious complexities, especially in cases where the accused is a speaker of an African language who can only rely on interpreting/translation services in order to follow the legal discourse, whereas languages of record are still solely in English and Afrikaans. Based on an examination and analysis of the judgement of the ET trial within a trial, this study finds that, despite the dawn of democracy, the South African Criminal Justice System is still confronted by linguistic and cultural challenges. Central to these challenges is the potential for miscarriages of justice. Furthermore, the main principles of Critical Sociolinguistic Analysis (CSA) employed in this study have uncovered the fact that power imbalances in the criminal justice system do not necessarily originate through legislation but through situated processes and practices (Eades 2010). As Fairclough appropriately argues, there is a need not just to examine the power in the discourse but also the power behind the discourse (1989).Keywords: language rights; communicative competence; asymmetry; transpreters; trial within a trial
Theme: Urban Trancformation: Controversies, Contracts and Challenges ; This paper examines the history and politics of reclamation, a mechanism that has produced 25 percent of urban land from the sea, in Hong Kong. Through detailed review of historical records and documents, the 'heroic conquest' of the sea by reclamation in Hong Kong in the past 168 years can be divided in four broad phases: a tug-of-war between the pro-reclamation colonial Government and the anti-reclamation British military force and the private sector in the first forty years in the City of Victoria; a prolonged period from the 1880s to the Second World War with Government-planned but private sector-driven reclamations spread to Kowloon, annexed in 1860; the post-war decades up to the 1990s when public-sector led reclamation had been instrumental in accommodating and fueling industrialization and urban growth spatially and financially; and finally in the last decade when the civil society groups have been proactive in arresting further Harbor reclamation and demanding a right to design an accessible, vibrant and sustainable Harbor front. This historical review offers us a window to decipher the politics of place-making in an evolving open market economy 'facilitated' by an executive-led government increasingly challenged by a developing post-colonial civil society. ; postprint ; The 14th International Planning History Society (IPHS) Conference, Istanbul, Turkey, 12-15 July 2010.
Parallel Session 1: 1.2 Urbanization ; This paper examines the history and politics of reclamation, a mechanism that has produced 25 percent of urban land from the sea, in Hong Kong. Through detailed review of historical records and documents, the eroic conquest of the sea by reclamation in Hong Kong in the past 168 years can be divided in four broad phases: a tug-of-war between the pro-reclamation colonial Government and the anti-reclamation British military force and the private sector in the first forty years in the City of Victoria; a prolonged period from the 1880s to the Second World War with Government-planned but private sector-driven reclamations spread to Kowloon, annexed in 1860; the post-war decades up to the 1990s when public-sector led reclamation had been instrumental in accommodating and fueling industrialization and urban growth spatially and financially; and finally in the last decade when the civil society groups have been proactive in arresting further Harbour reclamation and demanding a right to design an accessible, vibrant and sustainable Harbourfront. This historical review offers us a window to decipher the politics of place-making in an evolving open market economy facilitated by an executive-led government increasingly challenged by a developing post-colonial civil society. ; postprint ; The 10th Asian Urbanization Conference, Hong Kong, 16-19 August 2009.
The late nineteenth century and early twentieth century was a renaissance period of prodigious innovation in Europe across the spectrum of arts, sciences, technology, and social sciences, including major innovations in information and communications technologies. Studies in psychology and in the physiology of perception undermined the separation of body and mind that had dominated science since Descartes. A convergence of art, psychology, and engineering emerged, notably in industrial design and graphics. The principle emerged that form should follow function by being ergonomically and aesthetically, as well as mechanically, suitable. Standardization, collaboration, efficiency, and scientific management ("Taylorism") were central to documentation and manifest in standards (e.g. for paper sizes and office equipment), controlled documentary languages, and well-intentioned idealism. Industrial concentration, corporate research laboratories, increased social control, and more active governmental initiatives provided an environment for documentation and for the rise of totalitarian political regimes.
