There are at least three kinds of structure we find in Islamic socio-cultural phenomena. First is the binary oppositional structure, which has two kinds of variations : hierarchical and non-hierarchical. Second is the threefold structure which has three kinds of variations, the hierarchical, the non-hierarchical and the triangle, third is the fivefold structure. Those structures are neither material nor spiritual. They are above the material, the behavioral, as well as the spiritual phenomena, but they are manifested, expressed in material, behavioral (...) and spiritual phenomena. They are thus the transcendental structures in Islam. Are those structures universal? Can we find them in other religions? To answer these questions we need to analyze data from other religions. (shrink)

Self-discipline, ethics, character, and philosophy in Hindu poetry; criticism to Bhagavad Gita, Nītīśāstra, Sāra-samuccaya, etc.

In lieu of an abstract, here is a brief excerpt of the content:Comparative Critical Perspectives on the AnthropoceneAn IntroductionAdeline Johns-Putra (bio) and Xianmin Shen (bio)Ever since Eugene Stoermer coined the term Anthropocene in the 1980s and Nobel Prize laureate Paul Crutzen identified the present period as the Anthropocene, this ecological and geographical concept has been adopted in other disciplines beyond the realm of science and has taken on particular resonance in the environmental humanities. This is because the advent of (...) the Anthropocene not only connotes a physical phenomenon, that is, a possible new geological epoch in which the damaging effect of the human species on all other species and on our planetary home has become so great as to leave a mark in the planet's fabric. It is also a revelation of human liability and responsibility, in which that stratigraphical scar must be recognized and the global socioeconomic dynamics of exceptionalism and exploitation that it belies reckoned with. This reckoning is one between those with the greatest responsibility for that impact, who are also the ones who will feel that impact least, and those with the least responsibility, who will feel that impact most. Moreover, those vulnerabilities lie with both human and nonhuman individuals: the Anthropocene demands that human-nonhuman as well as intra-human injustices are dealt with, that the ways in which global systems are interlocked with planetary ones are properly understood.Such questions of justice require a critical response, in various senses of the word and its origins. This encompasses a measure of scrutiny and critique; an honest judgment and even criticism of faults and shortcomings; and an awareness of urgency and crisis. With this in mind, and with both planetary and global questions of justice before us, we have [End Page 1] sought with this special issue of Intertexts to bring together analyses of sociocultural representations and discourse in the widest sense (not just literary or other artistic texts, but political events). We asked that these analyses consider how such discourse has been shaped by global workings now taken for granted—the trappings of modernity and the impulses of capitalism—and also to ponder the potential for reshaping those dynamics as part of a collective consciousness.Anthropocene Criticality: The Planetary, the Global, and the WorldWhat kind of Anthropocene criticality would be both an act of recognition of human responsibility and a reckoning across boundaries (whether intra- or interspecies) of agency, power, and vulnerability? How, in other words, do we take full stock of what is signified by anthropos in the term Anthropocene? We invoke here a range of frames for understanding the place of anthropos both as and within the collective that experiences—altogether but not all the same—the Anthropocene. We call these the "planetary," the "global," and the "world."1 We are not the first to distinguish between these terms and to employ them as devices for (re)framing and (re)visualizing the web of human-nonhuman as well as human-human relationships. In 1999, Gayatri Spivak spoke of the "imperative to re-imagine the planet" and, in this talk and updates of it in 2012 and 2014, outlined the need to contemplate "planetarity" instead of "globalism" (An Aesthetic Education, 335–50). In the fields of comparative literature and world literature, debates have occurred over what Pheng Cheah suggests is the encroachment of ideas of "globalization" on to notions of "worldliness" (28), with the question complicated more recently by what Sarah Nuttall sees as the possibility for a "planetary literature" (924–41). What we offer here adopts and adapts these conversations, and as we define and deploy our terms below we will indicate how these overlap.Under the rubric of the "planetary" we place Anthropocene discussions of how to truly comprehend the human as species and as geological agent, that is, both as one species of many and as a species that has occupied an outsized positionality alongside any other species (even [End Page 2] the idea of an "alpha species" seems hardly to do justice to the magnitude of anthropogenic effect on every inch of the biospheric fabric, from the deepest oceans to the upper levels of atmosphere, lasting for millennia). This is not merely about sentimental catch-phrasing... (shrink)

The story of Indian philosophy.--Basic tenets of Indian philosophy.--Testimony in Indian philosophy.--Hinduism.--Hinduism and Hindu philosophy.--The Jain religion.--Some riddles in the behavior of Gods and sages in the epics and the Purānas.--Autobiography of a yogi.--Jainism.--Svapramanatva and Svapraksatva: an inconsistency in Kumārila's philosophy.--The nature of Buddhi according to Sānkhya-Yoga.--The individual in social thought and practice in India.--Professor Zaehner and the comparison of religions.--A comparison between the Eastern and Western portraits of man in our time.

Considerable demand for academic research and publications is not a new subject of discussion in the academic field. In Indonesia, there is increasing challenge and pressure to conduct scientific publications, making it a very competitive field for academics, particularly for lecturers and postgraduate students. The present study examines Indonesian scholars’ perceptions of academic publishing as a demand from institutions and the government, as well as their understanding of academic misconduct. We conducted a survey with open-ended questions to 55 scholars. The (...) results suggest that Indonesian scholars are knowledgeable about academic publishing and believe that this obligation is inevitable and beneficial for them. To what extent academic misconduct in publications falls under their understanding, though, is still unclear. When presented with information on academic misconduct, in particular using unethical publication services, they show an ambiguous and inconsistent manner, as if the misconduct is understandable. Interestingly, they also reveal other ethically dubious behaviors that appear to be common among Indonesian scholars. The findings indicate that the issue of academic misconduct is still addressed ambiguously by using publication demands as a scapegoat to justify certain unethical publication practices. (shrink)

Education is on the cusp of a configurational shift, or, as some may argue, in the midst of it. In the last twenty years the direct influence of corporations and their interest in leading educational agencies has substantially increased with no signs of stopping.1 The corporation has become a leader for systemic change in educational practice.2 This systematic change's emphasis on the mighty dollar brings about many different obstacles for educators and educational theorists to consider, one of these being the (...) way education's monetization affects both learners' and educators' motivation. Where does this shift to the focus of funds find such motivations? Looking through the lenses of both John Dewey and... (shrink)

Adaptation and stress are two main concepts useful for better understanding the phases of illness and health-related human behavior. The two faces of adaptation, adaptation as a process and adaptation as a product, have raised the question of how long the adaptation process will take in cancer trajectories. The care setting transition from clinical-based into home-based cancer care has stressed the role of family caregivers (FCG) in cancer management. This study examines how types of demanded healthcare information affect the FCG’s (...) role in catalyzing the adaptation of female cancer patients. The mindsponge theory was used in conceptual development and results interpretation. Bayesian Mindsponge Framework (BMF) analytics was used for statistical analysis on a dataset of 48 spouses (husbands) and 12 other family members in five congested communities of Surabaya, Indonesia. Results showed that among the six types of demanded healthcare information, FCGs with a higher tendency to demand cancer-specific information are more likely to need support in catalyzing the adaptation of female cancer patients. Meanwhile, FCGs with a higher demand for information on alternative therapies are less likely to need support in catalyzing cancer adaptation. Other types of healthcare information have ambiguous effects on the need for support in cancer adaptation assistance. This study reveals that the demanded cancer-specific information, e.g., cancer’s prognosis or likely outcome, must be prioritized to assist FCG’s role in catalyzing adaptation among female cancer patients. Cancer prognosis and outcomes reflect the future of cancer care results. (shrink)

Many studies related to religious and sports issues have been carried out. However, there are limited studies, especially those related to religiosity, anxiety and life satisfaction. To cope with this situation, this study aims to: (1) assess the religiosity, anxiety and life satisfaction of athletes; (2) determine the role of gender and the type of sport in those constructs and (3) establish the correlations between the constructs. The study involved 244 elite athletes from Papua province of Indonesia, with an average (...) age of 22.2 years. The athletes were from a variety of sports, either individual or team sports. The religiosity, anxiety and life satisfaction were measured using Spirituality in Sports Test (SIST), Sport Anxiety Scale-2 (SAS-2) and Satisfaction with Life Scale (SWLS), respectively. One-way analysis of variance (ANOVA) was used to assess the association between explanatory variables (gender and type of sport) and all those three constructs. Path analysis was used to determine the correlations between the constructs. This study’s data suggested that both gender and the type of sport are associated significantly with the level of anxiety and life satisfaction of athletes but not with athlete religiosity. There is a strong and direct effect of religiosity on anxiety and on the happiness in life (life satisfaction). The higher the level of religiosity of the athletes, the happier their life is perceived and the lower the level of the anxiety. In conclusion, this study reveals that individual sport athletes and female athletes tend to have higher levels of anxiety and lower life satisfaction. In addition, religiosity has a direct effect on anxiety and life satisfaction of the athletes. Therefore, religious values might need to be internalised during the training of athletes to reduce the anxiety during the competitions. Contribution: This study provides a new insight into the role of religiosity in anxiety and life satisfaction of athletes. This study also identifies the groups of athletes that are prone to have higher anxiety and therefore should be concerned and targeted. The findings of this study could be used as a complement strategy to increase the athletes’ happiness and to reduce the anxiety during the coaching and training processes in order to be able to achieve targeted results in a competition. (shrink)

Fear of cancer is mostly related to cancer recurrence, metastasis, additional cancer, and diagnostic tests. Its legacy as a lethal disease has raised fear of approaching death. Currently, cancer’s total suffering and the worsening phenomena have raised fear, especially among female patients. Family caregivers (FCGs) who are responsible for the day-to-day cancer care at home need to help the patients deal with this fear frequently. Due to the limited care competencies, they need supportive care from healthcare professionals in cancer fear (...) management. This study aims to assess how types of demanded healthcare information affect the FCG’s role in reducing the fear of female cancer patients. The mindsponge theory was used in conceptual development and interpretation. Bayesian Mindsponge Framework (BMF) analytics were used for statistical analysis on a dataset of 48 spouses (husbands) and 12 other family members in five congested communities of Surabaya, Indonesia. Results showed that among the six types of healthcare information, FCGs with higher demand on cancer-specific information and information on cancer physical needs were more likely to need support in reducing the fear of female cancer patients. Meanwhile, FCGs with a higher demand for information on support services were less likely to need support to reduce cancer patients’ fear. Other types of healthcare information have ambiguous effects on the need for support in reducing cancer-induced fear. This study reveals that the demanded cancer-specific information, e.g., cancer’s prognosis or likely outcome and information on cancer physical needs, need to be met in priority to assist FCG’s role in cancer fear management. (shrink)

The Indonesian Ulema Council (MUI) has issued an illegitimate fatwa against smoking in mosques because it endangers the health of worshippers and interferes with the comfort of worshippers. This study aims to investigate smoking behaviour in mosques and violations of fatwas from ulama and governor regulations. This study follows a cross-sectional design conducted by interviewing 531 Muslims who have prayed in the mosque for the last 14 days and observed the compliance of the mosque in implementing a smoke-free policy in (...) 315 mosques. Frequency distribution and cross-tabulation were carried out using JASP 16 software using cross-tabulation. The results of this study indicate that the implementation of the smoke-free policy for mosques in Medan has been violated many times (57.8%), especially the violation regarding smoking in mosques (32.1%); cigarette butts were still found in the yard of the mosque (44.1%). Violations of the policy of fatwa smoke-free areas occurred in public mosques (61%) and muhammadiyah mosques (46.5%). Smoking behaviour in mosques was seen in the last 2 weeks, namely smoking behaviour carried out by worshippers (57.6%), smoking behaviour carried out by mosque administrators (39.2%), smoking behaviour carried out by community leaders in mosques (19.4%) and smoking behaviour that ulemas carried out in mosques (14.3%). Worshippers must comply with the rules against smoking in mosques because it can endanger the health of other worshippers. Cigarette smoke in the mosque will make other worshippers uncomfortable to worship so that it can damage the solemnity of the congregation to worship in the mosque. Contribution: This study is expected to explain smoking behaviour in mosques, violations of smoking behaviour in mosques that violate the ulama’s fatwa regarding smoking behaviour in mosques and the governor’s regulation on smoking behaviour in mosques. (shrink)

Resistance towards non-Muslim leaders emerged when the case of blasphemy against Islam was brought against Basuki Tjahya Purnama, known as Ahok, as the governor of DKI Jakarta at that time (DKI Jakarta is mostly inhabited by Muslims). The case of blasphemy committed by Ahok has triggered the resistance of Muslims towards non-Muslim candidates for the regional leader election. This study uses a cross-sectional design conducted by interviewing 1121 Muslim youths who participated in regional head elections in North Sumatra. Multivariate analysis (...) in this study used a logistic regression test with JAPS 16 software. The results of this study indicate that Muslim youth in North Sumatra province have high resistance to non-Muslim candidates for regional heads (governor and mayor). Hifz Al-Din [maintaining religion] (p < 0.001; Exp [β] = 2.505) is seen to affect the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Din (p < 0.001; Exp [β] = 2.053) is seen to affect the resistance of Muslim youth to non-Muslim mayoral candidates; Hifz Al-Ummah [developing national integration] (p = 0.001; [β] = 2.194) is seen to have influenced the resistance of Muslim youth to non-Muslim governor candidates; Hifz Al-Ummah (p = 0.011; Exp [β] = 1.800) affects the resistance of Muslim youth to non-Muslim mayoral candidates. Muslim youth have high resistance to non-Muslim leaders when participating in elections. Muslim youth are afraid that prospective non-Muslim leaders will make various policies that will make it difficult for Muslims to carry out various kinds of worship performed by Muslims. CONTRIBUTION: This study is expected to provide information for non-Muslim leader candidates about the fear of Muslim youth against non-Muslim candidates for the regional leader election, especially regarding the policies to carry out worship for Muslims and to maintain the unity of the Ummah. (shrink)

Muslim youths must shun free sexual behaviours. However, these actions are highly prevalent, especially among the Muslim youth. This study aimed to determine the effect of qanun (local regulations based on Islamic law), religiosity and religious education on the sexual activity of Muslim youth. The study used a case-control design carried out in the province of Aceh, which applies the qanun, and in the province of North Sumatra, which does not apply the qanun. Researchers interviewed 552 Muslim youths using the (...) snowball method and disseminating online questionnaires; data were analysed through logistic regression using Jeffeys’s Amazing Statistics Program 16 (JASP) with a confidence interval (CI) of 95%. The results of this study indicated that qanun ( p < 0.001; Exp B = 4.628), always prayed five times every day in the last 3 months ( p = 0.027; Exp B = 1.616), and looking for various information about Islamic topics ( p = 0.01; Exp B = 1.747) is associated with the prevention of sexual activity of Muslim youth. Qanun affected the prevention of sexual activities among youth; these activities were 4628 times higher in areas that do not have qanun for preventing sexual activities in Muslim youth. Muslim youth looking for various information about Islamic topics also affected the prevention of sexual activity among youth – it was 1747 times higher than those who did not seek information about various Islamic topics on preventing sexual activity in Muslim youth. Muslim youth in qanun areas were proven to have a lower sexual activity. Furthermore, Muslim youth with high religiosity (those who pray diligently and look for various information about Islamic topics) were proven to be able to prevent sexual activity. Therefore, it is necessary to increase the religiosity of Muslim youth. Contribution: This article is expected to explain the impact of qanun, religiosity, religious education and the prevention of sexual activity among Muslim youth. This research is expected to be one of the solutions that can be applied to prevent sexual activity in Muslim youth, which is occurring increasingly. (shrink)

A growing body of evidence suggests that two distinct forms of group alignment are possible: identification and fusion (the former asserts that group and personal identity are distinct, while the latter asserts group and personal identities are functionally equivalent and mutually reinforcing). Among highly fused individuals, group identity taps directly into personal agency and so any attack on the group is perceived as a personal attack and motivates a willingness to fight and possibly even die as a defensive response. As (...) such, identity fusion is relevant in explaining violent extremism, including suicidal terrorist attacks. Identity fusion is theorized to arise as a result from the sharing of personally transformative experiences with other group members, however evidence for this relationship remains limited to date. Here, we present a pre-registered study in which we examine the role of transformativeness and perceived sharedness of group-defining events in generating identity fusion. We find that both of these factors are predictive of identity fusion but that the relationship with transformativeness was more consistent than perceived sharedness across analyses in a sample of Indonesian Muslims. (shrink)

The need for religious moderation in North Sumatra province arises as a result of burning worship [Vihara and Klenteng], exploding bombs and stabbing attempts at churches during worship. This study examines the effect of Islamic education, depression and religiosity on religious moderation in students at state Islamic universities. This study used a cross-sectional design in North Sumatra province with 1125 Muslim students over a period from February 2023 to May 2023. This study used a closed questionnaire involving Islamic education, depression, (...) religiosity and religious moderation using linear regression with 95% CI using JASP version 19. With regard to the notions of depression, religious ideology, religious experiences and religious studies, this research demonstrates that students who have received education in Muslim schools affect religious moderation in students of state Islamic universities. Religious moderation among Islamic students will be improved by providing increased information on religious studies that contain religious moderation.Contribution: This article will provide new information about religious moderation carried out by Muslim students in Islamic universities that are often associated with intolerance, terrorism, fanaticism and religion-based violence. (shrink)

This paper is a literature review of Al-Farābi's thoughts on the urgency of the value of moderation in the discourse of sustainable development in Indonesia which is studied through his magnumopus entitled "Madīnah Al-Fāḍilah". By using a descriptive-analytical approach, it is concluded that the value of moderation is the main basis for understanding the role and existence of individuals to actualize a variety of sustainable development through the implementation of the 4 pillars of moderation in Al-Farābi's view, namely unity, deliberation, (...) mutual cooperation, and character. The four pillars of moderation in Al-Farābi's view seek to build the closeness of each individual in social life, in order to discuss solving various problems that hinder the factors of sustainable development. The implementation of the 4 pillars of moderation in Al-Farābi's view can be realized through the existence of a leader as an existence that influences the paradigm and behavior of people in a region. That is, leaders are here to unite people of various groups to realize their role and position in order to optimize the value of moderation as the basis for sustainable development in reality. The final result of this paper is to understand the application of Al-Farābi's value of moderation in welcoming sustainable development in Indonesia. (shrink)

In a world fraught with violence in its macabre form, it is essential to have a broad and clear understanding of the principle of non-violence (ahimsa), its various nuances, its potential and limitations. Covering a span of wisdom literature on the Indian ethos from the times of the Upanishads to the works of modern seers like Gandhi, Tagore and Aurobindo, the author presents the notions of non-violence and violence along a finely graduated scale instead of going into sharp polarities. (...) While making a clear distinction between gross physical violence and the subtle play of violence in words, thoughts and ideas, the paper goes on to offer a critique of modern technology and nuclear proliferation for perpetrating violence on nature and fellow human beings in the name of progress and development. While expressing his admiration for the Gandhian principle of non-violence, the author advocates practical idealism that admits violence with caution but without hatred for the purpose of general welfare (lokasamgraha), along the lines of the messages of Krishna in the Gita. This is of practical necessity till such time as the world has been awakened to a heightened level of spiritual consciousness. (shrink)