Padma Flower Ornaments on the Gedhe Kauman Mosque in Yogyakarta and Its Transformation

The subject of the research is the developments of the modern Ukrainian artist Evgeniya Gapchinskaya, who is now successfully working in various fields of art and design, ranging from jewelry and book graphics to monumental mural art. The purpose of the work is to investigate the specifics of the artistic language of the named artist in the context of the development of modern mass culture. The methodology of the work is based on a combination of chronological and the principle of scientific comprehensiveness, art history, design and culturological approaches, ontological, axiological, hermeneutic, historical-comparative, cross-cultural and art history analysis methods. The results of the work allow us to understand the secrets of E. Gapchinskaya's success in the field of contemporary art and design. The scope of application of the results – artistic and design practices of the present, history, theory and criticism of art, teaching activities for students and graduate students of creative specialties. Findings. It was found that the artistic language of Yevhenia Gapchinskaya was formed under the influence of Ukrainian and German artistic traditions. Taking into account the one-year internship in Nuremberg at the beginning of the formation of the artistic language, the author was inspired in her artistic searches by the impulses of the high art of the Northern Renaissance and mannerism. In particular, the work of I. Bosch and P. P. Bruegel the Elder (Peasant), whose phantasmagoric language still has a significant impact on the work of young European artists. Also, the formation of the artistic originality of Evgenia Gapchinskaya's handwriting was significantly influenced by the Dutch and Flemish art of the 17th – 18th centuries, headed by Frans Halls and Rembrandt van Rijn, and individual searches for Baroque-Rococo artists from other European countries – J. B. Greuze and T. Gainsborough. In general, the specific artistic and figurative manner of E. Gapchinskaya was influenced by the artist's appeal to related areas of knowledge – nail design, creative work with plastic, environmental design, advertising, image-making, art gallery business, restoration, art management, marketing, logistics and the like.Key words: artistic manner of creativity, Evgeniya Gapchinskaya, Ukraine, the beginning of the XXI century.

The most recently constructed Bahá’í House of Worship, situated in Bahapur, India, was dedicated in December 1985. The attractive and compelling design of this building creates the visual effect of a large, white lotus blossomappearing to emerge from the pools of water circled around it. The lotus flower, identified by the psychiatrist Carl Jung as an archetypal symbol, carries with it many meanings. This article will explore these meanings both in the traditions of the Indian subcontinent and in other cultures and other eras. In addition, the article will show that the flower imagery relates also to symbols employed in the Bahá’í Writings and, while reiterating the meanings of the past, also functions as a powerful image announcing the appearance of Bahá’u’lláh, the Manifestation of God for this day.

Secularization, when defined as the decline in the authority of religious institutions, became a pronounced feature of Western culture in the 20th century, especially in its latter half. Secularization has affected the history of Western sacred space in four ways: (a) It has helped to shape the concept of “sacred space” so that it designates a space that helps generate a personal religious experience independent of religious rituals and teachings. (b) It has caused many houses of worship to use architectural forms not previously associated with religion in order to link their religious communities to the respected realms of business, science, and entertainment. And it has motivated religious communities to craft spaces that encourage worshipers to recognize God at work in the secular world and to demonstrate to others the continued relevance of religion. (c) Many former houses of worship have been destroyed or converted to other uses. Sometimes this occurred not because of declining membership but in order to relocate to a more favorable building or location. Nonetheless, these changes have created a more secular cityscape. Other times destruction and conversion have been the product of state-sponsored regimes of secularization or a decline in the number of clergy or church supporters. The reuse of these former houses of worship often results in the association of religious symbols with commercial or personal endeavors. It also raises challenges for maintaining public space in dense urban environments and for preserving artistic and cultural heritage. Given the increasing closure of churches, in 2018 the Pontifical Council of Culture issued guidelines to guide Roman Catholics in determining best uses for buildings no longer needed for worship. (d) Spaces which are not linked to religious communities, especially museums and monuments, came to be frequently designed in ways similar to historic sacred spaces. For this reason and others, they are esteemed by many people as places to encounter the sacred in a secularized world.

<p><em>The construction of houses of worship is often rejected in certain areas of Indonesia. This article aims to find out how to build a house of worship based on local wisdom in Palu. By using qualitative methods, the following research results were obtained. First, the best practice of religious harmony is reflected in multicultural education, religious harmony and mutual cooperation in social practice. Second, the values of local wisdom that become a social tool are the culture of sintuvu (mutual cooperation), </em><em>nasorara</em><em> </em><em>nosabatutu</em><em> </em><em>(brotherhood), nasobolai (openness), libu ntodea (agreement), tonda talosi (harmony), besides that. houses of worship were also built with architectural designs with local wisdom. Third, while the government's role in creating best practice of inter-religious harmony can be seen through the existence of FKUB which has excellent programs, such as good faith for harmony, village harmony, harmony sermons, and technical guidance for traditional stakeholders. Conflict resolution in the community is resolved by sitting down together with three important elements, namely; government, religious leaders, and traditional leaders</em>.</p>

Qualitative research methods, in many forms, have been used to deepen understandings in the field of severe disabilities for decades. Using methods such as individual case studies, grounded theory, phenomenology, content analysis, life history, and ethnography, qualitative research has served to explain bounded systems, generate theory, study the lived experiences of individuals, investigate historical and contemporary texts and contexts, share first-person narratives, and investigate cultural and social systems that involve students with severe disabilities. Indicators of quality in qualitative methods and means of establishing credibility have been explicated and are widely applied in the field. To varying degrees, qualitative methods have allowed researchers to represent the voices of students with severe disabilities and engage them actively in the research process, which is important given that a mantra among persons with severe disabilities and their advocates is nothing about us without us. Regardless of the methods, accurately representing the voices of students with severe disabilities and including them as active participants in research is not always easy to accomplish given the nature of their cognitive and communication profiles. Many students with severe disabilities do not communicate symbolically through speech, sign language, or graphic symbols. Others have limited means of communication and are dependent on familiar communication partners to co-construct meaning with them. Some approaches to qualitative research, such as post-critical ethnography, provide a potential path toward representing the voice of a broader range of students with severe disabilities because these methods lead researchers to interrogate assumptions in the field while examining their own positions, perceptions, and beliefs relative to the subject of the investigation. While these methods offer opportunity with respect to their ability to fairly represent and involve students with severe disabilities, they challenge previously accepted indicators of quality and means of establishing credibility in qualitative research. As qualitative research methods are applied in understanding students with severe disabilities in the future, these challenges will have to be addressed.

Introduction. The right to choose the state’s cultural system derives from the principle of noninterference in the matters within its domestic jurisdiction. Although the necessity to precise the content of the main principles of international law has been outlined in the Russian international law doctrine, hardly any research focusing on the right to choose cultural system can be found. The research on international law position of the Organization of Islamic Cooperation and its Member States concerning the right to choose the state’s cultural system is lacking despite the fact that historical, cultural and religious particularities of the Member States of the OIC affect the scope of their obligations under international law. Materials and Methods. The research aims to discover the particularities of the exercise of the right to choose cultural system by the Member States of the OIC and their impact on the qualification of matters within domestic jurisdiction of these states. The research includes historical and systemic legal analysis of the principles and norms of general international law concerning the right to choose the state’s cultural system and their application in OIC acts and constitutional law of OIC Member States on the example of the Arab Republic of Egypt, Islamic Republic of Iran, Kingdom of Saudi Arabia and Republic of Iraq. Results. The sovereign and inalienable right to choose the state’s economic, political, social and cultural system was enshrined in universal, regional and bilateral international law acts in the result of codification and progressive development of international law norms in the second half of XXth century. The exercise of this right is limited by the state’s international law obligations. Including provisions on the state’s historical, cultural and religious particularities in the state’s basic law should be considered as a form of exercising its right to choose cultural system. Discussion and Conclusions. If historical, cultural and religious particularities of a state constitute the basis of its state and social system, the legal regulation of these particularities should be considered the matter of its domestic jurisdiction. Thus, such particularities may not be regulated by international law. OIC acts enshrine the limitation of the exercise of the right to choose the state’s cultural system as well as the Member States’ position as regards cases when interference in the exercise of this right is not permissible. The attachment of some OIC Member States to the principles of Islamic Sharia should be considered not only as their historical, cultural and religious particularity but also as a basis of their state and social system, which falls within their domestic jurisdiction.

Identifying and naming Coming from Latin America and as a feminist theologian, I have learned that the ability or the capacity to name the reality, or to read the context, is a first step in the process of doing theology. Theology emerges from context, and naming or identifying where we stand is one important step in moving forward into the next important stages in the process of building awareness. A second step is the mediation of theological or sociological elements that help us to discern the reality. This discernment is an impulse toward the final step in the methodological spiral, which is to achieve change--to implement the action of change and transformation. I am going through this methodological spiral as a reminder that what we really want to achieve through our theological reflections and praxis is change! Our final aim is not just solid theological analysis, but ultimately to see transformation in the lives of women and men. Naming and discerning are important then not just to learn more, or to increase our store of knowledge, but in the end to taste in our daily lives the dream that we pray for in this assembly theme: God of life, lead us to justice and peace! A quick look at women's daily realities gives us a sense of the challenge we face: 70 percent of the poor people in the world are women, and women occupy 52 percent of the most vulnerable workforce. Moreover, while 80 percent of food in the world is produced by women and they constitute themselves as guardians of biodiversity in agriculture, unequal salaries are still the reality in all countries. For example, in Switzerland we find an 18.4 percent pay gap between women and men; in Germany, a 21.6 percent pay gap; and in France, a woman must work 54 days more than a man to make an equal salary (2011). According to the World Economic Forum Gender Gap Report the reality for women in Korea is also quite challenging: It ranks 111th among 136 countries surveyed and dropped down three notches from last year, despite the election of the nation's first female president in December 2012. The report is based on four categories of women's economic participation and opportunities available to them; educational attainment; health and survival and political empowerment. The overall score for Korea is 0.635, while Iceland topped the list with 0.873, with the runner-up Finland at 0.842. The data shows that women in Korea have been provided with good educational opportunities, with a score in this category of 0.973, but the political participation and distribution was 0.504 and 0.105, respectively. (1) This affirms that while the issue of poverty and exclusion is sometimes blamed on lack of education, providing education is not solving the issue of participation. The solution depends on an intersection of elements and improvements that include education, economic opportunities, and cultural changes--which means we must address the content of teaching. Indeed, education can serve to limit the empowerment of women instead of empowering them. This quick overview of statistics shows that in daily life the supply or lack of access of resources is linked to the distribution of power that condemns the masses to the margins. The rigid social and cultural models and gender roles assigned to women limit their access to power and situate them as the underprivileged in the social division of labour. Access to and use of land and other social economic resources is also governed by these cultural constructions of gender that privilege men. All of this is despite the fact that, according to the most recent report of the UN's Food and Agriculture Organization (FAO), "Giving women the same access as men to modern seeds, fertilizer and tools could increase production on women's farms in developing countries by 20 to 30 percent--enough to feed up to 150 million more of the world's hungry people. …

Historical cultures, like individuals, developed different internal times in the course of their evolution. As a result, philosophers of history have offered different temporal models to explain the birth and demise of historical cultures. The theory of complex system also allows us to model the dynamical development of social, economic, and cultural systems. In this chapter, we will learn that at least some aspects of irreversible temporal developments in human society may be analyzed by methods analogous to those used for physical and biological processes. But this does not imply a naturalistic reductionism. In historical and technological cultures, time represents the emergence of a new phase of biological and socio-cultural evolution.

This qualitative study explores the challenges and the problems faced by people with physical disabilities in Nepal's cultural and social systems. In-depth interviews were conducted with eighteen participants living with physical disabilities in Kathmandu. Findings reveal significant challenges arising from exclusive social traditions, discrimination based on physical impairments, inaccessible infrastructure, and prejudiced social practices. These challenges hinder educational and employment opportunities, exacerbating vulnerability and exclusion from the mainstream socio-cultural system. The study also highlights limitations in government policies and programs, with poor implementation and cumbersome procedures leading to inadequate benefits for people with disabilities. Prejudiced social practices, discrimination, and inaccessible infrastructure further impede day-to-day activities, education, and employment, deepening vulnerability and marginalization. Institutional barriers within Nepali socio-cultural practices perpetuate the labeling of individuals with disabilities as incompetent and deficient, marginalizing their inclusion in social and cultural systems. Addressing these challenges requires comprehensive interventions promoting inclusivity and accessibility.

The Covid-19 pandemic that has hit Indonesia since March 2020 had a significant impact on the economy around the world, including West Java. The Regional Revenue Agency (Bapenda) of West Java as the regional financial manager must be proactive in looking for innovations to obtain new tax objects in dealing with additional funds for handling this pandemic, one of them is to propose a new Regional Tax object which called Rainfed Tax. With a descriptive qualitative method through a literature study, an analysis of the exploration of potential local tax objects in this pandemic period was carried out. Rainfed Tax is imposed on protected owners of buildings and facilities / infrastructure that cover land as rainwater infiltration, which is an Earmarking Tax that regulated in a Regional Regulation or Governor's Decree of West Java. Even though it is in the Earmarking Tax category with the aim of financing the construction of rainwater storage places to avoid frequent floods and landslides, the revenue from this Rainfed Tax, with the approval of legislators, can be done switching to finance the covid-19 pandemic response in West Java. The potential for rainfed tax in West Java is very high, this is supported by the large number of buildings / properties in the form of buildings along with facilities and infrastructure that cover the ground for rainwater absorption.

Light is one of the important factors in human life. Lighting especially in houses of worship is considered a very important part for symbolic and spiritual reasons. Light is the main focus in architecture, both in Islamic and Gothic architecture. The purpose of this study is to summarize the role of light in buildings of worship, especially houses of worship. This study uses a qualitative method of literature study. The results of this study indicate that the role of light in buildings of worship, especially houses of worship, is very important for the congregation, both spiritually and visually. Spiritually, the role of light can provide inner peace and also the closeness of the servant to his God. from a visual point of view the role of light can provide beauty and comfort to the room. From these results, the conclusion is that the role of light in religious buildings in the building of houses of worship is very important for worshippers, in shaping the inner kayakinan both in spiritual terms and in Visual terms

What is the intercultural significance of jazz for the development of Chinese pop music? The main content of this dissertation is to study and discuss the period when jazz music entered China and how it affects the development of past and present Chinese pop music. In today’s society, intercultural research is ubiquitous. Since the birth of civilization, people from different disciplines and artistic fields have been trying to build cultural bridges.1 China has a long history of culture and music development. With the changes of the times, China’s music civilization has been continuously developed and changed with the replacement of various dynasties in the past. In addition, Confucius’s Confucianism has influenced the development of Chinese music and music education. The history of jazz music is not very long, but it has become an indispensable element of today’s social music culture. Perhaps it is because jazz has rich musical style features, such as improvisation and unique jazz scales. In addition, the musical content of its expression is democratic and free. The musical form of Jazz music originated in the United States in the late 19th and early 20th centuries, it is a combination of African black culture and European white culture. It is a kind of “hybrid” music form that affects the development of Chinese music with deep-rooted civilization, especially some Chinese pop music. The dissertation will study how jazz integrates Chinese music to produce Chinese pop music, as well as the intercultural influence of jazz, and how Jazz affects the pop singers of Chinese pop music.

Using a comparative analysis approach, this article examines the development, characteristics and issues concerning the discourse of modern Asian art in the twentieth century, with the aim of bringing into picture the place of Asia in the history of modernism. The wide recognition of the Western modernist canon as centre and universal displaces the contribution and significance of the non-Western world in the modern movement. From a cross-cultural perspective, this article demonstrates that modernism in the field of visual arts in Asia, while has had been complex and problematic, nevertheless emerged. Rather than treating Asian art as a generalized subject, this article argues that, with their subtly different notions of culture, identity and nationhood, the modernisms that emerged from various nations in this region are diverse and culturally specific. Through the comparison of various art-historical contexts in this region (namely China, India, Japan and Korea), this article attempts to map out some similarities as well as differences in their pursuit of an autonomous modernist representation. Many countries in Asia are associated with the history of Western imperialism, and most of these nations started to undergo modernization because of colonial contact with Western powers. A term used to denote the process and impact of the more advanced nations, with particular reference to Western Europe, on the less advanced nations, is accordingly coined Although colonized nations may generally share some similarities in the process of colonization, there are as many differences in the specific experiences related to each of their individual histories. Yet, discourses of colonialism and modernization often overlook the specific realities of various colonized countries, and fail to take into account the importance of individual cultural particularity. Some scholars, such as Partha Mitter, have argued that the discourse of colonial studies tends to have a monocular vision of the destiny of nations and overlooks the specific cultural expressions of (Mitter, 1994, p.6). This article argues that, while certain assumptions about colonialism may exist, every nation's individual experience still has to be rooted in its specific socio-cultural and political history. In the field of art, it would be misleading to generalize the diverse responses of artists from various colonized nations in their processes toward achieving modernism. The emergence of modern art practices in Asia - their forms, functions and contents - needs to be studied in relation to specific, complex realities of individual nations and cultures. Not only does it concern aesthetic experience and personal expression, art plays a role in the formation of social existence. Art contributes to the continuity of traditions and unity of peoples, particularly during times of oppression and depravity. The artistic products of colonized peoples can be considered their variegated responses to Westernization. Major styles or important schools of thoughts in art arose in Asia from the late nineteenth century to the early twentieth century as reactions to or as a result of Westernization (Refer to Table 1). These schools of art sought to create new types of artistic expression and many artists incorporated techniques borrowed from Western painting to rejuvenate traditional art forms. However, many of these objectives and artistic contents remained deeply rooted in each individual culture and some were nationalist-inspired. In understanding the richness and complexity of individual Asian cultural and national histories, this article argues for a rethinking of the prejudiced colonial attitude: that the white colonizers were different from and more superior to their subject peoples. The white colonist' perception of difference was intimately linked to imperial political ambitions and embedded in relations of power. This article reveals the tangible existence of autonomous

This research is related to managing conflict in the establishment of houses of worship in Palu City, a case study of the policies and strategies of the FKUB of Palu City. So the description is based on the problems (1) What are the strategies and policies of the FKUB in managing conflicts in the establishment of houses of worship in Palu City? (2) How effective is the strategy and policy of conflict management of the FKUB of Palu City?, (3) What are the obstacles and challenges faced in the conflict management process in Palu City? This study uses qualitative research methods through observation, in-depth interviews, and documentation studies. The data obtained were analyzed using data reduction techniques, data presentation, data verification, and conclusion—the results of the study show (1). FKUB is an institution that has the authority to manage conflicts over the establishment of houses of worship as stated in the Joint Decree of the Ministers (KBM) of Religion and Education in CHAPTER VI article 21 paragraph 2. In managing conflicts over the establishment of houses of worship in Palu City, FKUB applies strategies and policies. First, collaboration (collaborative strategy) by involving all elements of society such as village heads, RT, traditional leaders, youth leaders, LPM, Babinsa, and Babinkamtibmas. Second, effective communication (effective communication) such as in the case of the cancellation of the church house of worship on Jalan Tanjung Balantak, South Lolu Village by gathering all the people and communicating with the mayor. So that the conflict can be resolved and there is no physical clash between the local community. Third, government regulatory policies (public policy) with the Joint Decree of the Ministers no. 8/9 which regulates the provisions and requirements for the establishment of houses of worship and also regulates the pattern of conflict handling, so that these provisions can provide stability to the diverse society in Palu City. (2). The effectiveness of the strategy and policy of the Palu City FKUB in the management and administration of the conflict over the establishment of houses of worship in Palu City can be seen from its success in managing the conflict by always providing recommendations for the establishment of houses of worship. (3). Meanwhile, the obstacles and challenges of Palu City FKUB as an institution authorized to handle the conflict over the establishment of houses of worship does not experience many obstacles and challenges because the people of Palu City have a high tolerance for religious diversity. Contribution/Benefits: From the findings of the study on conflict management in the establishment of houses of worship, a study of policies and strategies of the Palu City FKUB. The Palu City FKUB applies a strategy of collaboration, and accommodation communication and implements the Joint Decree of the Minister of Religion and Home Affairs (KBM) No. 8/9. The Palu City FKUB in carrying out conflict management uses a preventive approach or preventive measures such as conducting socialization and counseling on the requirements for building houses of worship. The contribution of this research for the FKUB is strengthening the conflict resolution policy or after the conflict occurs because the results of this study, the Palu City FKUB only handles conflicts before the conflict occurs (preventive management). For academics, this study provides a concrete picture of the dynamics of the construction of houses of worship in the City of Palu which can be used as a comparison with research in other areas or comparing conflict strategies in other cities. For the community, it provides an understanding of the importance of interfaith dialogue to maintain social harmony and make the community aware of the role of the FKUB as a facilitator who can bridge differences.

This research is motivated by how the licensing of the construction of houses of worship to the applicant, this research needs to be done to find out how the implementation of licensing the establishment of houses of worship in the city of Surabaya through various stakeholders such as FKUB, KEMENAG, BAKESBANGPOL, and DPRKPP. The theory used in this research is the implementation theory of Marilee S. Grindle and this theory is measured by two dimensions and nine indicators. The policy content dimension has indicators including the interests that influence, the type of benefits, the degree of change to be achieved, the location of decision making, program implementation, and the sources of resources used. The implementation environment dimension includes three indicators including the power, interests and strategies of the actors involved, the characteristics of the ruling institutions and regimes, and the level of compliance and response from implementers. This research uses a qualitative descriptive method. The results showed that the implementation of licensing for the establishment of houses of worship in Surabaya City can be said to be less successful, this is indicated by 99 houses of worship that get recommendations but only 3 places of worship that take care of their IMB, where 2 worship services have obtained IMB status and 1 house of worship needs to take care of the files to be re-submitted.