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Marriage is a sunnatullah that applies to all creatures of God, both humans, animals, and plants. Islam views that quality marriage will be measured from the process of pre, right, and post marriage. How someone starts the process of looking for a prospective wife or husband until the marriage contract and post-marriage will have offspring, all of which are clad in a clear Shari'a. So that the hope when having children, is that children who are pious and pious, can provide benefits to the people. Based on this matter, the Ministry of Religion took the initiative to implement the Candidate Candidate Course program in accordance with the government regulations that had been made.This research is a type of field research. The nature of this research is qualitative descriptive. In this study data collection methods used were observation, interview and documentation. In analyzing data, researchers used an inductive approach.The results of the study explained that what is meant by pre-marriage debriefing is the process of transforming behavior and attitudes in groups or the smallest social unit in society towards prospective brides. Quality marriage is a condition where marriage can produce happiness, conformity and stability of marriage. While the level of quality of marriage itself is influenced by factors such as optimal family composition, family life cycle, socio-economic feasibility and suitability of roles, social and personal resource factors of husband and wife even by premarital conditions. That the sakinah family is a family that all family members feel love, security, peace, protection, happiness, blessing, respect, respect, trust and blessed by Allah SWT.

The aim of this paper was to study gender differences in topic choice selection using the corpus of speeches given in the 113th United States Congress. We also looked at whether there are topic choice selection differences with respect to party affiliation and chamber, and finally, whether conversational topics chosen by male and female politicians correlate with any other category we measured in our corpus. The corpus was composed of 672 speeches by the female and 2,983 speeches by the male politicians. The speech transcripts were downloaded from the official repository Thomas and analyzed using the text analysis software Linguistic Inquiry and Word Count (LIWC) to identify the use of vocabulary related to seven conversational topics recorded by LIWC. The data was analyzed both quantitatively, using statistical analysis, and qualitatively, to determine if there are significant gender differences in speech topic selection. The analyses showed that there are overall gender and affiliation differences in topic selection by the male and female politicians in the 113th Congress, some confirming the trend of long-standing prevalence of home-related references in women's speeches, and death and religion references in men's speeches, others marking a social shift for some of the categories compared to previous studies on the topic, such as the increasing share of references to work, money achievement in women's speeches, as well as women's preference for security, and men's preference for competitiveness, as signaled by their lexical choices. Further correlation test results recorded subtler differences which pointed to linguistic changes in stereotypization, such as women signaling less emotion and choosing more formal ways of expression.

This research seeks to reveal how local Muslims in Maluku historically and politically dominated by traditional Sufic Islam. In that context, this study also want to describe the local Muslim in their religious relations in space tersimbolkan Moluccan culture in the local wisdom Pela (PG) and Gandong, Larwul Ngabal (LN), Aini Ain (AA), and others. Local Muslims with the typology that Sufic Traditional forming character akomudatif against local kearfian. But at the same time also resistant to mengendepankan attitude of religious fanaticism. In such form, Islam is like a local in Maluku two coins which Idenitas Islam and cultural identity can not be separated from each other, but at the same time, tensions Identity religion also occur as forms of currency pieces back to back with each other. Historically, local Islamic formed in power between the competing power of the power system of the Islamic empire in the Moluccas by colonial powers which also carries a religious mission and then gave birth to self-identification between "deng Kamong Katong" in the house the same ethnic identity. This tension produced by a long past as a result of the colonization process. The history of the new order with discretion helped produce tension in the room greeting and Sarane bureaucracy. Tensions are continuously throughout the history of human conflict terakomulasi be heartbreaking because it occurs in all regions of the Moluccas. The post-conflict, occurred a new consciousness to create a new identity that is more inclusive and open and not repeat the mistakes of the past are full of dominating and missionaries as postcolonial default

UID/SOC/04647/2013 ; This chapter contrasts two domains of human activity: LOGOS, the principle of enlightenment rationality and MYTHOS, the search for meaning through religion. LOGOS has created our modern world, and we have many successes as a result: the general equilibrium result for economics, general relativity, and quantum mechanics (but as yet no combined theory of the two). Even Newtonian mechanics has led to the notion of chaos. The Hilbert program to show the consistency and completeness of Mathematics has been invalidated by Godel's Theorem, while the attempt to extend the economics general equilibrium theorem fails because of Arrow's Impossibility Theorem. Darwinian evolutionary theory is another success of Logos, but even here, there are many difficulties, particularly how genes work Logos has allowed us to create our industrial society, but has also led us to climate change, without indicating how we can avoid the collapse of civilization. Here we suggest that we may be able to use Mythos, our collective beliefs in what we should do, to help us make a wise choice about the future. The greatest failure of Logos is that we have no understanding of the nature of consciousness. If we can develop such a theory, then perhaps we can construct a theoretical political economy. Without this, it appears likely that climate change could induce a Malthusian trap for us unless we pay heed to Pope Francis's call for us to "Care for Our Common Home." Since this presents us with a common goal, it is possible that we can make a wise choice over our future. ; publishersversion ; published

This paper will parse and explain the moderation movement initiated and mobilized by the Islamic organization Nahdhatul Ulama and radical movements conducted by Jama'ah Islamiyah. The focus of this paper will look at the Islamic philosophy and vision (NU and JI) on religious and political relations. This research uses qualitative method with descriptive analysis, that is data used in research and supported by theme-related literatures. The NU moderation movement is a manifestation of ideology formed in many spaces, one of the most important being culture. Contextualization and internalization of the interpretation of the sacred texts namely Al Quran and Hadith, birth concepts such as pluralism and endurance. The earthing of Islamic teachings in accordance with the concept of rahmatan lil alamin existing in the Qur'an can not be a left or right object (moderate). Islam is present as a religion that lays political and Islamic relations as two sides complement each other and maintain their own identity. Islam requires politics and state for the media to develop its teachings in all aspects of community life, while the state needs Islam to safeguard, guard and guide the life of the state and society. On the other hand, Jama'ah Islamiyah known as extremist groups who want a system of state order called "al-Khilafah al-Islamiyah", various ways and efforts must be implemented for the sake of the establishment of an Islamic state including the path of war (jihad) with violence, manifestation of the ideology of the application of Islamic Shari'ah in kaffah and syumul Keywords: Nahdhatul Ulama;Moderasi; Jama'ah Islamiy; Radikalisme

AbstractStandard Arabic is directly derived from the language of the Quran. The Arabic language of the holy book of Islam is seen as the prescriptive benchmark of correctness for the use and standardization of Arabic. As such, this standard language is removed from the vernaculars over a millennium years, which Arabic-speakers employ nowadays in everyday life. Furthermore, standard Arabic is used for written purposes but very rarely spoken, which implies that there are no native speakers of this language. As a result, no speech community of standard Arabic exists. Depending on the region or state, Arabs (understood here as Arabic speakers) belong to over 20 different vernacular speech communities centered around Arabic dialects. This feature is unique among the so-called "large languages" of the modern world. However, from a historical perspective, it can be likened to the functioning of Latin as the sole (written) language in Western Europe until the Reformation and in Central Europe until the mid-19th century. After the seventh to ninth century, there was no Latin-speaking community, while in day-to-day life, people who employed Latin for written use spoke vernaculars. Afterward these vernaculars replaced Latin in written use also, so that now each recognized European language corresponds to a speech community. In future, faced with the demands of globalization, the diglossic nature of Arabic may yet yield a ternary polyglossia (triglossia): with the vernacular for everyday life; standard Arabic for formal texts, politics, and religion; and a western language (English, French, or Spanish) for science, business technology, and the perusal of belles-lettres.

The article examines political discourse in Slovakia, particularly the representations of and ideas about refugees and the relevant topics employed in political, explanations and representations of refugees constructed and employed within political argumentation. The text reveals the main discursive legitimation strategies present in the political framing of refugees, resulting in the non-acceptance of non-Christian refugees. Among these, positive us- and negative other-representation, together with denial, moral evaluation, and discursively declared risk based on religion, prove to be the main ones employed for symbolic and physical boundary construction. In this case, the dividing line between "Slovaks" and "others" has been formed around cultural (religious) adaptability, consequently connected to (un)deservingness of solidarity. Different topics are employed before and after adoption of the European Union refugee redistribution system. Economic interests, border protection, and organized crime are applied as main themes of legitimation strategies in the pre-quota period, while cultural interest, identity protection, and terrorism are employed in the post-quota period. They function as a background for argumentation, knowledge production, political decision-making and wider identity-building and national self-determination processes. In the wider context of globalization and Europeanization trends, Christianity becomes an iconic response to global changes and it is used as a mobilizing tool for invoking nationalist and anti-European Union sentiment. Moreover, as the political strategies and responses employed in other Central and Eastern European countries are similar, the Slovak case might be applied more generally and, thus, provide a deeper understanding of the political responses and state-building processes of other countries in the region.

SummaryUsing data from India's National Family Health Survey, 2005–06 (NFHS-3), this article examines the patterns of relationship between birth order and infant mortality. The analysis controls for a number of variables, including mother's characteristics such as age at the time of survey, current place of residence (urban/rural), years of schooling, religion, caste, and child's sex and birth weight. A modest J-shaped relationship between birth order of children and their risk of dying in the neonatal period is found, suggesting that although both first- and last-born children are at a significantly greater risk of dying compared with those in the middle, last-borns (i.e. fourth and higher order births) are at the worst risk. However, in the post-neonatal period first-borns are not as vulnerable, but the risk increases steadily with the addition of successive births and last-borns are at much greater risk, even worse than those in the neonatal period. Although the strength of relationship between birth order and mortality is attenuated after the potential confounders are taken into account, the relationship between the two variables remains curvilinear in the neonatal period and direct in the post-neonatal period. There are marked differences in these patterns by the child's sex. While female children are less prone to the risk of dying in the neonatal period in comparison with male children, the converse is true in the post-neonatal period. Female children not only run higher risks of dying in the post-neonatal period, but also become progressively more vulnerable with an increase in birth order.

PurposeIn the immediate aftermath of disasters, unaffected individuals and organisations attempt to help in whatever capacity may be available to them - including the provision of mental health interventions. It is therefore important to identify the mental health outcomes of such disaster in order for such help to target culturally appropriate interventions for these populations.ObjectiveThe objectives of this literature review were to identify and describe the mental health outcomes, interventions, and resilience or coping skills of survivors following natural disasters - namely earthquakes, hurricanes, tsunamis and floods -across different cultural settings.MethodsDue to the small number of studies identified, a narrative approach was employed to compile the data.ResultsTwelve studies were identified for this review and PTSD was the most common mental health outcome identified. Even though there were some differences in resilience and coping strategies of natural disaster survivors, on a micro-environmental level, social support appeared to be common. On a macro-systemic level, community factors, such as community services, cultural factors, spirituality and religion contributed to resilience across several cultures. However, mental health interventions adopted varied across different cultures.ConclusionMental health professionals can increase the extent to which they are viewed by victims as a viable source of assistance following a disaster by being aware of the impacts of culture and social class on mental health outcomes. Furthermore, targeting diversity among group members in the planning of disaster mental health services can likewise increase the trust with which diverse ethnic groups view mental health professionals. In essence, mental health professionals have to be innovative and think outside the box to meet the needs of disaster victims.

The article uses European Value Survey data to analyze intergenerational differences in Lithuanian society in the domains of religion, morality, family, work and sociopolitical attitudes and the development of these differences during the twenty years of independence. Results of the analysis show atrend of an intercohort value change in 1990-2008 toward increasing individual secularization, moderation of conservative attitudes in the domains of family and individual sexual morality as well as leniency toward breaches of public morality. The development of work-related attitudes does not show any intercohort differences in value orientations. These trajectories of development can be explained by a variety of interrelated macro-level factors: Lithuanian cultural and historical heritage, structural changes that took place in the transition of society, characteristics of the existing institutional context, modernization of society, media- and globalization-induced spread of Western culture. ; Šiame straipsnyje, naudojant Europos vertybių tyrimo duomenis, siekiama atskleisti, kaip skiriasi Lietuvos gyventojų kartos savo vertybinėmis nuostatomis dėl religijos, moralės, šeimos, darbo bei socialinių ir politinių pažiūrų ir kokia buvo šių skirtumų dinamika per dvidešimt šalies nepriklausomybės metų. Duomenų analizės rezultatai rodo, kad Lietuvos visuomenei 1990–2008 metais buvo būdingos vertybinių kartų skirtumų brėžiamos sekuliarizacijos individualiu lygmeniu, vertybinių nuostatų konservatyvumo šeimos ir asmeninės seksualinės moralės srityje nuosaikėjimo, didesnio atlaidumo viešosios moralės principų pažeidimų kaitos trajektorijos. Darbo vertybių dinamika neatskleidžia su kartų kaitasietinų vertybinių pokyčių visuomenėje. Šias kaitos trajektorijas galima suprasti ir paaiškinti atsižvelgiant į daugybę makrolygio veiksnių ir jų tarpusavio sąveiką: Lietuvos kultūrinį ir istorinį paveldą, pereinamojo laikotarpio visuomenėje vykusius struktūrinius pokyčius, esamos institucinės aplinkos bruožus, visuomenės modernizaciją, vakarietiškos kultūros plitimą, susijusį su medijų plėtra ir globalizacijos procesais.

The author demonstrates how the current refugee situation reflects the crisis of values within the European Union. Brexit and the election of Donald Trump in the United States have revealed that some western citizens are eager to restore traditional values and extreme order as an opposition to the current idea of democracy within the EU member states which leads to libertarian tendencies, and potentially to chaos. The conflict of traditionalist and libertarian tendencies among the European Union citizens most likely will increase, and this can lead to the further European Union disintegration. The case of Latvia and related analyses have shown that some Central and Eastern Europe countries will are not willing to accept refugees. Therefore, this study uses the grounded theory approach, based on historical facts and opinions of classical authors, while explaining that healthy and wealthy society should be based on an extended or at least on a nuclear family. In this paper, a case study of Latvian citizens' attitudes towards refugees is used to support psychological hypotheses which are mainly of the theoretical nature. In the author's opinion, it is important to understand that real traditionalism means democracy which is based on order and hierarchy. In contrast, libertarianism leads to the democracy where the family model is not supported and the whole system of values is corrupted. The author demonstrates on historical events that such attitude can lead to destruction of the whole society, and explains why virtues and family oriented systems have been established and promoted by classical philosophers and by religions. Keywords: corruption, family, emotions, prejudice, social disintegration.

Peradaban Islam pernah berjaya pada abad VII-XIV Masehi. Banyak karyakarya besar ilmuwan Muslim antara lain seperti Al Biruni (fisika, kedokteran), Jabir Haiyan (kimia), Al-Khawarizmi (matematika), Al Kindi (filsafat), Ibnu Khaldun (politik, sosiologi), Ibnu Sina (kedokteran), Ibnu Rusyd (filsafat), dan lain sebagainya. Namun kejayaan Islam tersebut disabotase oleh Barat dan diklaim sebagai milik mereka. Barat dengan berbagai ideologi seperti materialisme, kapitalisme, liberalisme, sekularisme dan sebagainya justru gagal dan menenggelamkan peradaban Islam hingga saat ini. Namun, dengan berkembangnya berbagai tesis para tokoh non-Islam seperti Francis Fukuyama dan Samuel P. Huntington yang menyimpulkan berubahnya siklus ideologi dari Barat ke Islam sebagai alternatif ideologi masa depan, ditambah lagi dengan hasil riset Pew Forum on Religion and Public Life Januari 2011 tentang menguatnya jumlah populasi komunitasmuslim dunia yang diprediksi tahun 2030 akan bertambah dua kali lebih cepat dibandingkan penduduk non muslim, maka bukan tidak mungkin peradaban Islam akan lahir dari Indonesia sebagai negara terpadat ke-4 dunia setelah China, India dan Amerika Serikat. Apalagi Indonesia bercirikan pluralistik sama dengan Madinah zaman Rosul. Skenario grand design untuk menata kembali peradaban Islam bisa dimulai dari bumi Indonesia di era mendatang. Ada beragam tawaran solusi konsep, langkah konkret, strategi dan metodologi untuk mengarah pada upaya menata peradaban Islam, antara lain pertama, adanyaperubahan mainsett, kesadaran kolektif serta ketauladanan para tokoh dan pemimpin. Kedua, membangun dialog antar-agama (interfaith dialogue).Ketiga, mengadopsi kultur Nabi di Madinah. Keempat, penegakan supremasi hukum tanpa tebang pilih. Kelima, membumikan sikapinklusifisme. Keenam, retrospeksi menyeluruh di internal umat Islam. Kata kunci : , , , , , ,mainsett, kesadaran kolektif,, , , .

BACKGROUND: The influence of socio-economic determinants on choice of infant male circumcision provider is not known in areas with high population coverage such as rural Africa. The overall aim of this study was to determine the key socio-economic factors which influence the choice of infant male circumcision provider in rural Ghana. METHODS: The study investigated the effect of family income, distance to health facility, and cost of the circumcision on choice of infant male circumcision provider in rural Ghana. Data from 2847 circumcised infant males aged under 12 weeks and their families were analysed in a population-based cross-sectional study conducted from May to December 2012 in rural Ghana. Multivariable logistic regression models were adjusted for income status, distance to health facility, cost of circumcision, religion, maternal education, and maternal age. RESULTS: Infants from the lowest income households (325, 84.0%) were more likely to receive circumcision from an informal provider compared to infants from the highest income households (260, 42.4%) even after adjusting for religious affiliation (adjusted odds ratio [aOR] 4.42, 95% CI 3.12-6.27 p = <0.001). There appeared to be a dose response with increasing risk of receiving a circumcision from an informal provider as distance to a health facility increased (aOR 1.25, 95 CI 1.30-1.38 P = <0.001). Only 9.0% (34) of families in the lowest socio-economic quintile received free circumcision services compared to 27.9% (171) of the highest income families. CONCLUSIONS: The Government of Ghana and Non-Government Organisations should consider additional support to poor families so they can access high quality free infant male circumcision in rural Ghana.

At the turn of the 19th and 20th centuries Upper Silesia was the arena of spectacular social and political movements. An experimental area in this regard was Bytom (Beuthen) along with its commune, where the Polish and German communities would clash and where even the tiniest of animosities were blown up to the scale of diplomatic scandals due to the propaganda. The school strikes in 1906 and 1920 had a significant impact on the awakening and formation of the Polish consciousness in Upper Silesia. The school strikes that took place in Upper Silesia in 1906 were aimed at introducing the teaching of religion in the Polish language. In the Bytom commune the strikes were incidental in character; they did not gain the support of the Polish political elites. As a consequence, no Polish minority schools were created in Bytom before World War 1. The situation changed significantly only during the twentyyear period between the wars. In 1919 a conference of teachers in Bytom gave rise to the Upper Silesian Teachers Association and in 1923 the Polish-Catholic School Association for Opolian Silesia was founded. The main objective of the former was to admonish the authorities about giving equal rights to the Polish language and the right to create Polish schools, while the latter aimed to work out a legal basis for a private and public Polish minority school system, organising courses for teachers as well as materially supporting youth organisations and creating scholarship funds. The authorities not fulfilling the postulates for organising regular classes in Polish became the direct reason for holding a strike in the summer of 1920. The strike also encompassed the Bytom commune with 11.4 thousand participants (34.3%).