Documentary Meaning Research Articles

The Tradition of Kundangan in the Last Ten Days of Ramadan: A Study of Living Hadith in Dasin Tuban Village through the Lens of Karl Mannheim's Sociology of Knowledge.

The tradition of Kundangan or Kenduri is one of the Indonesian Muslim practices that some groups consider Bid'ah (innovation) because it is not directly based on the Hadith of the Prophet. Research on Kenduri is generally divided into two categories: studies that assess the legality of Kenduri based on Islamic values and studies that examine the values embedded within the practice. However, research on the community's reception and the essence of Kundangan in the context of Living Hadith remains limited. This study focuses on the examination of Living Hadith related to Kundangan during the last ten days of Ramadan as practiced by the community of Dasin Village, Tambakboyo Subdistrict, Tuban Regency, using Karl Mannheim's sociology of knowledge approach. This research employs a qualitative method with a case study approach to understand this phenomenon holistically. The findings indicate that the objective meaning of the Kundangan tradition during the last ten days of Ramadan is a heritage from ancestors that involves rituals, such as reading the Qur'an, praying, and giving food parcels to guests. The expressive meanings of the Kundangan tradition vary, including views of it as ancestral heritage, the belief that ancestral spirits are present in the home and should be sent the rewards of charity, anticipation of the Night of Qadr, and efforts to maintain social relationships. The documentary meaning of the Kundangan tradition reflects an acculturation between Javanese cultural beliefs and the values of Hadith. These findings show that the Kundangan tradition is a method used by Kiai (Islamic scholars) to implement Hadith values, blending them with the local culture.

The Scripture and Javanese Tradition: the Meaning and Preserving of Gugur Gunung Tradition among Gunungpring’s People

This article examines the existence of a tradition and the content of the values of the Islamic scriptures (Al-Qur’an and Hadith) inherent and practiced in the Gugur Gunung tradition carried out by the community in Gunungpring Village, Magelang. Data were collected through in-depth interviews and analyzed qualitatively through Karl Mannheim’s sociological perspective of knowledge into three meanings: objective, expressive, and documentary. The results of the study are presented as follows. The objective meaning of the Gugur Gunung tradition is a tradition that has existed for a long time and is still being maintained today in various conditions. While expressive meaning can be captured two inherent meanings, namely the meaning of life in the later days and the meaning of the inheritance of past lives from ulama. The documentary meaning of this tradition is to foster harmonization (gotong royong, tolerance, please help) and as a medium of spirituality education for the community in maintaining a tradition. Through reading the Sociology of Knowledge using the three meanings above, it can be understood that the existence of a tradition that can survive in society will always continue to be preserved if two aspects are built that are bound together. First, internally there is a spiritual belief in the values of the past and life in the later days. Secondly, externally, it deals with the order of socio-religious harmonization in society. The various values inherent in this tradition are in line with the teachings of the Islamic scriptures. Thus these values will continue to be produced and practiced in life in society.

Theoretical and legal structure of working control

The article examines the theoretical and legal structure of workers’ control through the prism of institutions such as workers’ meetings and factory committees, trade unions and Councils that used workers’ control as the main tool in the struggle for power. The author proves that conferences of workers’ committees, charters of factory committees, circulars and instructions regulating the functionality of the meeting of workers and factory committees played a significant role in the regulatory provision of work control. Taking into account the declarative nature of the regulations on factory committees (FPC) on the part of the government, the detailing of the relationship of the FPC with the administration of enterprises took place on the basis of precedents, generalization of the practice of the activities of the FPC of large enterprises in the country and the creation of standard forms of charters and instructions for the FPC. The author focuses on the means of implementing working control, such as constant interaction with the use of verbal and documentary means, with the administration of enterprises and their obligation to investigate the violations identified, which was the beginning of systematic working control over administrative and economic activities with a set of specific control functions and tasks. In addition, the process of centralization of the activities of the Federal Labor Committee is shown, which has become the next step in strengthening and developing working control in the state. The author consistently argues the hypothesis that the enterprises actually had dual power and double subordination. In the current situation, there is a natural need for a centralized document regulating the essence and content of working control.

PENGGUNAAN AYAT-AYAT AL-QUR’AN DALAM TRADISI SALAT ROBO’-ROBO’ DI DESA SELAT REMIS, TELUK PAKEDAI, KUBU RAYA, KALIMANTAN BARAT

This paper discusses the use of verses of the Qur'an in the Robo'-Robo' prayer tradition in Selat Remis Village, Teluk Pakedai District, Kubu Raya Regency, West Kalimantan. This tradition uses verses of the Qur'an by reading selected surahs in its implementation which is carried out once a year, namely on the last Wednesday of the month of Safar. Therefore, to find out the meaning of the use of the verses of the Qur'an in the Robo'-Robo' prayer tradition is to use the sociological theory of knowledge introduced by Karl Mannheim. The source of the data was obtained from observations and in-depth interviews at the research site. The results of this study are: 1) the objective meaning in the perspective of the Pakedai Bay community, namely preserving tradition as a form of obedience to a cleric named Guru Haji Ismail Mundu by finding manuscripts or hand notes that are used as references in that tradition. 2) expressive meaning in the view of the Pakedai Bay community, namely as a means of repelling reinforcements, avoiding disease, gaining safety, wanting a harmonious household, and after carrying out the tradition feel peace, comfort and tranquility. 3) the documentary meaning of the Robo'-Robo' prayer tradition is the formation of a habit as a forum for togetherness and intimacy for the Pakedai Bay community.

Tradisi Pembacaan Al-Qur’an di Sebuah Keluarga di Kediri, Jawa Timur

Living Quran is a study of phenomena that exist in the midst of people who are living the text of the Koran by accepting, responding, utilizing or using it in their daily lives. This paper aims to describe the meaning contained in the tradition of Reading Selected Letters in the Family of Mr. Khalimi Kras Kediri. This paper uses an ethnographic approach through living Quran research accompanied by qualitative descriptive methods, also focuses on the sociological theory offered by Karl Mannheim with a sociological analysis of knowledge. The results of the research with this analysis found that the meaning of the tradition of reading the reading of Surat al-Ikhlas, Surah al-Falaq, Surah an-Nas, Ayat Kursi and Surah at-Taubah verses 128-129 after fardhu prayers are: Objective meaning, this tradition becomes a habit that can be istiqomah to be implemented. Expressive meaning, from this tradition is understood as a manifestation of the dhikr to Allah swt to achieve security and sufficiency. Documentary meaning, actors are not fully aware that what they have done in the tradition is part of the meaning of reviving the Qur'an in the family environment.

Membumikan Al-Qur'an Dalam Tradisi Khatmil Qur'an di Ponpes Wali Songo Situbondo

The study examines the tradition of the khatmil Qur’an in P.P. Walisongo Situbondo. The focus of this study is to know the practice and meaning of khatmil Qur’an implemented on the night of Tuesday legi in P.P. Walisongo Situbondo. This research is descriptive, that is, to explain systematically the living Qur’an practices that occur in P.P. Walisongo Situbondo. This study used phenomenology approach with Karl Manneim's knowledge sociology theory. This study concluded that, first, the khatmil Qur’an activity implemented on the night of Tuesday legi in P.P. Walisongo Situbondo is not only followed by santri, but also followed by the surrounding societies. The reading of the verses of the Qur’an is done in the manner of bil hifdzi that is, reading the Qur’an without seeing mushaf. Secondly, in the imposition of khatmil Qur’an activitiy in P.P Walisongo, based on Karl Mannheim’s theory, was found three catagories of meaning, (1) objective meaning as a series of activities that perfomed by santri and society, from reading al- to prayer together; (2) expressive meaning as a motivation to understand the Qur’an, additional insights of knowledge, gaining blessing from the reading of the Qur’an and means to facilitate santri’s recitation; (3) the documentary meaning as a container in spreading and grounding the Qur’an.

Tradisi Jamaahan Empat Puluh Hari Kajian Living Hadis Di Desa Jatipurus Kecamatan Poncowarno Kabupaten Kebumen

The tradition of forty-five-day congregation was developed by the creativity of religious figures in Jatipurus Village as a persuasive approach in order to promote the sharia of congregational prayer within the society. To support the arguments of that tradition, they combined the hadith encouraging forty-day congregational prayer with the hadith commanding to increase worship during the sacred months (glorified months). The practice of this congregational prayer was established in one of the sacred months, it was arranged from the 20th of Dzulhijjah to the 30th of Muharram. There was a strong correlation and combination between the charismatic religious figures and the hadith. It was proven by the enthusiastic involvement of Jatipurus society during the forty-five-day congregation that was arranged annually; as a sequence, it was recognized as a tradition. The fundamental part of that tradition was tasyakuran in which it was engaged in the activities of tahlil, religious talks, prayers, and then it was ended by having meals together. That tradition was investigated and analyzed by implementing Karl Mannheim’s theory on the sociology of knowledge. The concentration of this research was related to three aspects of meaning. The first, the objective meaning: it showed that the people of Jatipurus believed that the tradition of forty-five-day congregation was a legacy of their predecessors. The second, the expression meaning: the society who joined the congregation believed that by consistently performing the forty-five-day congregation could save them from two things: the torment of the fire and hypocrisy. Finally, the third, the documentary meaning: they did not realize the implied meaning of the tradition, in which the implementation of the forty-five-day congregation was an expression of a religious culture.

INTELEKTUAL MODERNISME DAN INTELEKTUAL SALAFISME: UPAYA MENUJU INSAN YANG MADANI DI ERA DIVERGENSI

Abstrak: This study aims to determine the attitudes or intellectual character of modernism and salafism that exist in pesantren academics who are also university students in responding to some of the problems they have encountered. The results of this study indicate that Mambaus Sholihin students use the intellectual character of modernism and salafism in answering several problems, in this case in the form of a view on professional zakat and an analysis of the verses of Q.S At-Taubah. Then in a review of Karl Mannheim's social theory on social action and the meaning of behavior of students of Santri Mambaus Sholihin which contains 3 object meanings. First, the objective meaning is that students of Mambaus Sholihin students have views on several things related to professional zakat and provide. The two meanings are expressive, that they view intellectual modernism as a type of thought that prioritizes rationality from contemporary and classical references that tend to tectulize from the Al-Qur'an and the Prophet's Hadith. The third documentary meaning is that the intellectual character of modernism and salafism has become something that is very inherent in santri students in answering various problems found from classical or contemporary reference sources.Kata Kunci : Intelektual Modernisme, Intelektual Salafisme.

O que são Direitos Humanos? uma proposta de alteridade, pluralismo, interculturalidade e descolonialidade

Este estudo possui como objeto a análise da carga significativa do vocábulo “direitos humanos”, buscando compreendê-lo a partir de uma abordagem jurídico-sociológica. O tema é há muito objeto de reflexões. No entanto, faltam definições que o abordem de maneira satisfatória, condizente com a realidade social, em sua materialidade histórica. Dessas constatações surge o problema de pesquisa: “o que são direitos humanos?”. O objetivo não é dar resposta à pergunta, mas trazer reflexões e inquietações sobre a abordagem do que vem a ser diretos humanos. A partir do método dialético, com fim exploratório e descritivo e meio bibliográfico e documental, a pesquisa expõe inicialmente noções tradicionais de direitos humanos, marcadamente oficialistas, universalistas e deontológicas, que são contrastadas pela proposta de uma teoria crítica, com enfoque ontológico, que propõe uma definição de direitos humanos pautada na alteridade, no pluralismo jurídico, na interculturalidade e na descolonialidade.

Diseños participativos en el i-doc colaborativo: modelo de análisis y evaluación

El ámbito del documental interactivo ha tenido desde sus inicios una vertiente colaborativa. En la presente investigación se propone un modelo de análisis de la participación de la comunidad online en este tipo de producción, elaborado a partir de la literatura previa sobre esta cuestión. Después, se ha analizado una muestra de casos que ha evidenciado la diversidad de formas que adquiere la contribución de la comunidad conectada. A partir de las distintas tendencias detectadas, se han identificado y descrito cinco diseños participativos con distintas intensidades y finalidades. Finalmente, el modelo se ha aplicado a cada uno de estos diseños para su evaluación, lo que permite concluir que una participación significativa tendría que combinar varios de estos diseños teniendo en cuenta tanto la articulación de la comunidad alrededor del documental como su incidencia en el significado.

LIVING QURAN: RESEPSI AL-QUR’AN DI PONDOK PESANTREN AL-HUSNA DESA SIDOREJO PAMOTAN REMBANG

This study aims to analyze the al-Qur'an reception at Al-Husna Islamic Boarding School Sidorejo Pamotan Rembang. This research is a qualitative research using inductive descriptive method. Qualitative research is a research procedure that analyzes descriptive data in the form of speech or written observations. Inductive descriptive method aims to describe and analyze data to obtain a general description or description of the al-Qu'ran reception at Al-Husna Islamic Boarding School. This research confirms that the Qur'an is a holy book that is always in harmony with all situations and conditions (ṣāliḥ li kulli zamān wa makān). The theory used by the researcher here is Karl Mannheim's sociological theory of meaning, which focuses on three typologies of meaning, namely objective, expressive, and documentary meanings. This study yielded at least two findings. First, there were several types of receptions at the Al-Husna Islamic Boarding School. Second, the meanings inherent in the reception include, a) objective meaning, that the variety of reception behavior at Al-Husna Islamic Boarding School is part of a symbol of obedience and disbelief towards the pondok regulations, b) the meaning of expression is manifested in the form of self-internalization with values positive values in the continuous learning process of the Koran, and c) documentary meaning is manifested in the form of local contextualization of a comprehensive cultural system.

PEMBACAAN HIZB GHAZÂLÎ DI PONDOK PESANTREN LUQMANIYYAH YOGYAKARTA PERSPEKTIF TEORI SOSIOLOGI PENGETAHUAN KARL MANNHEIM

Reading the Qur’an is a form of worship to God which is rewarded for its readers. But in practice, Muslims have another purpose. This research is backed by the meaning by the student in Pesantren of the verses of Qur’an (hizb ghazâlî) that serve as amulets that can grant any wish. As for practice, students are obliged to do the ascetic before doing the hizb reading with fasting for seven consecutive days and read seven times in a day during fasting. The practice of reading (hizb ghazâlî) that exists up to now is not separated from the obligation of students in reading it. Also, the students made this reading as a form of obedience and hoped for the blessing. Using the theory sociology of knowledge by Karl Mannheim’s, this research is expected to reveal the meaning of the students in hizb ghazâlî readings. Karl Mannheim distinguishes between three different meanings in social action, i.e. objective, expressive and documentary meaning. The result of this research is the objective meaning hizb ghazâlî is a form of ijâzah from Na’im. The meaning of expressive is acceptable to serve the wish. The meaning of the documentary, hizb readings can be a thorough cultural practice.

The Politics of Participation in Documentary

The Politics of Participation in Documentary Sasha Crawford-Holland (bio) Curated Stories: The Uses and Misuses of Storytelling. By Sujatha Fernandes. New York: Oxford University Press, 2017. 212 pages. $115.00 (cloth). $28.95 (paper). Immediations: The Humanitarian Impulse in Documentary. By Pooja Rangan. Durham, NC: Duke University Press, 2017. 254 pages. $99.95 (cloth). $26.95 (paper). The Undocumented Everyday: Migrant Lives and the Politics of Visibility. By Rebecca M. Schreiber. Minneapolis: University of Minnesota Press, 2018. xvi + 379 pages. $120.00 (cloth). $30.00 (paper). Empower those who are powerless; make the invisible visible; give a voice to the voiceless—so go the platitudes that have shaped the common sense of documentary advocacy projects for decades. These phrases perform a double maneuver by constructing their subjects through lack and then mandating an intervention to rectify that deficiency. The interventionist gift is extended as a well-intentioned expression of ignorance and arrogance. For example, in her book Curated Stories: The Uses and Misuses of Storytelling, Sujatha Fernandes argues that the Afghan Women's Writing Project constructs Afghan women as living in a primitive society that silences them before inviting these women to "speak out" in forums intended for Western readers. Erasing Afghan women's local activism, including that against US imperialism, Western workshop facilitators impose their own conceptions of freedom and gender equality as universal storytelling principles that women must learn to liberate themselves. The resulting narratives of individual empowerment disarticulated from structural context perpetuate orientalist fantasies that rationalize Western interventionism. It is only by preemptively depriving Afghan women of "a voice" that they can then be accorded one on Western terms. Documentary advocacy projects further instrumentalize the discourse of participation in order to gain political and epistemological legitimacy. Inviting [End Page 1021] people to collaborate in their own representation with varying degrees of autonomy, such projects promise their subjects empowerment and celebrate their engagement as a revolutionary act. In the 1990s, Saidiya Hartman influentially demonstrated how processes of reform and recognition can choreograph scenes of subjection that perpetuate the oppressions they claim to end.1 More recently, Herman Gray has elaborated on Hartman's insights in his effort to understand why the cultural politics of representation seem to have failed to deliver on their promise of social justice despite the proliferation of media cultures that champion diversity.2 Today, amid the growing accessibility of media production technologies and the hegemony of Web 2.0 platforms that solicit user-generated content, participation has developed into a pervasive cultural logic and arguably has even been elevated to an ethics. But this participatory culture only promotes diversity insofar as it diversifies markets; it nurtures engagement as a euphemism for consumer loyalty and a source of lucrative data. This condition supplants the media regime in which visibility equaled power and proliferates a new technique of power that operates through what Gray describes as the "incitement to media visibility."3 The books under review challenge the politics of representation that mistake visibility for empowerment, representation for justice, and participation for authenticity. Spanning a range of disciplines and historical and geographic contexts, the authors model a variety of approaches to the critical study of participatory media. What they share is a concern for the ways that recent advocacy projects endow self-representation with the currency of truth, extracting those truths from subjects in predetermined forms at the expense of their own political interests and desires. Self-representation functions as a truth claim in itself by promising that a text will be less mediated than other forms of representation on the basis of its subjects' participation. This fallacy elides historical realities, institutional priorities, and aesthetic proclivities, not to mention the constitutive characteristic of media: mediation. Fernandes, Pooja Rangan, and Rebecca Schreiber all insist that mediation demands our attention most when it seems not to be happening at all. Working from a Foucauldian understanding that contemporary power is not merely repressive but also generative, they attend to the scenes of cultural production, instruction, performance, and curation where documentary meaning is negotiated. In doing so, they interrogate the terms of subjects' participation in advocacy projects, revealing them to be premised on relations that they theorize variously as...

KAJIAN LIVING AL-QUR’AN PERSPEKTIF SOSIOLOGI PENGETAHUAN

The analysis used in this study is Karl Mannheims sociology of knowledge, especially on three aspects of meaning: Objective meaning, expressive meaning and documentary meaning. The results of this study are: 1) Objective Meanings, all people believe that the traditions they do are inherited from their predecessors; 2) Meaning of Expression, they believe in fadhilah by reciting Ayat Kursi, Surat Al-Ikhlas, An-Naas Dan Al-Falaq go to sleep can help the body in the grave and, 3) Documentary Meanings, they do not realize the meaning implied or hidden in the tradition, so that the actor or actor does not realize that

Jewish Childhood Transformed: Through the Looking Glass of Art and Visual Representation in Pre- and Post-Revolutionary Russia

Abstract The present article studies the thematic ways in which Jewish childhood was represented in Russian Jewish art and visual media from the 1850s to the 1930s. During this period, Russian Jewry was undergoing important transformations. It saw the establishment of a traditional model of religious life, a subsequent process of modernization and acculturation, and finally the education of the “New Jew” as part of post-Revolutionary secular culture, as well as the seeding of extreme forms of radicalization that would develop in the Soviet era. Jewish art and visual media were always a documentary means of representing collective ideals, key among which was the value associated with Jewish children’s future. The images preserved in art, photography, and print show how diligent study for boys and young men was extolled in traditional communities; this resulted in the formation of an intellectual elite that served as a bulwark of religious and spiritual self-consciousness against outside cultural influences. Along with historical-statistical studies and memoirs, these images recreate a psycho-emotional and social background for the traditional model of children’s education. On the one hand, this model perpetuated the lifestyle and values established over the centuries, yet on the other, it sparked charges of anachronism and fanaticism, which intensified the antagonism of Russian society toward its Jewish minority. The same model proved to be extremely influential for the Jewish masses; it came by its iconic visual representation in various “Cheder” compositions and portraits of the “Talmudist Iluy.” Both types of works brought out the value of religious education. Later artistic depictions demonstrated that upon passing through the grinder of the Soviet atheist system, this model inspired the zeal that Jews had for secular education and the prospect of their children’s being granted equal opportunity, resulting in the loss of their ethno-cultural identity in the new Soviet reality.

From Documentary Meaning to Documentary Method: A Preliminary Comment on the Third Chapter of Harold Garfinkel’s Studies in Ethnomethodology

The text deals with Harold Garfinkels theorizing of what Karl Mannheim called ‘documentary meaning’, and established as a foundation of all historical disciplines, and what Garfinkel calls the ‘documentary method’ of lay and professional sociological reasoning. The commentary tries to establish the systematical position of the chapter in Garfinkel’s ‘Studies in Ethnomethodology’, and, indeed, in Garfinkel’s social theory at the time of publication. This position involves, and redefines, Weber’s definition of sociology, Schutz’s sociology of knowledge and especially, the very idea of a common stock of. typifications, and the discovery of ‘historical time’, or ‘Geschichtlichkeit’ in each micro-sequential interaction. Some consequences are drawn, or sketched, for ethnomethodology as a steady thorn in the side of sociology, and vice versa: for lay and professional sociology as an equally steady thorn in the midst of ethnomethodology.

Trapa frangetur: The Cookware of Resistance in Twelfth-Century France

This article examines a twelfth-century game of cat and mouse between a monastic priory and its seigneurial dependents in the villa of La Chapelle-Aude (Berry, France). The monks asserted a broad range of customary rights over the economic lives of the village dwellers, one of which was the obligation to bake bread in the lord’s oven. The priory’s customs, purportedly confirmed in the 1070s by the archbishop of Bourges, include a stipulation about not using a kind of home-cooking device—called a trapa—to bake bread in circumvention of the lord’s monopoly. Lexicographers have misunderstood this piece of material culture, which has led scholars to overlook a rare piece of evidence for indirect passive resistance to seigneurial lordship, and for the indirect documentary means with which lords defended their prerogatives in response. The customs charter was a twelfth-century forgery, a pseudo-original, which envisioned this material workaround as something the prior had foreseen and prohibited from the start. This unusual case of back and forth allows us to see how both sides—domination and resistance, as well as middlemen—resorted to indirect tactics rather than open conflict. By combining insights from social and economic history, food studies, paleography, diplomatics, and social theory, this case study offers wider insights about indirect tactics and material culture in seigneurial relations.

Resepsi Al-Quran Di Pondok Pesantren Al-Hidayah Karangsuci Purwokerto

The Qur'an is truly a holy book containing moral teachings to guide people to the straight path. It's just that, when the Qur'an is consumed by the public, the book experiences a paradigm shift so that it is treated, received, and expressed differently according to their respective knowledge and beliefs. That expression, of course, is a concrete indicator that the Qur'an is a holy book which is always in harmony with all situations and conditions (ṣālih li kulli zamān wa makān). The model and style of the reception even now continue to be expressed and preserved by the family of Ponpes Al-Hidayah Karangsuci, Purwokerto. This study aims to determine the variety of Al-Qur'an receptions in Ponpes and try to understand the meaning inherent in it. This research was designed with qualitative methods and included in field research. In obtaining data, the instruments that researchers use are in-depth interviews, observations, and studies of related documents. The analysis used by researchers is as presented by Mohd. Soehadha, namely by reducing data, displaying data, and drawing conclusions. In clarifying the validity of the data, the researcher extends the participation and triangulation of sources and methods. From the research conducted, the results obtained include: (1) a variety of Al-Qur'an receptions in the Al-Hidayah Islamic Boarding School Karangsuci Purwokerto, (2) The meanings inherent in the reception variety, among others: objective meaning, expressive meaning, and documentary meaning. The objective meaning is to conclude that the variety of reception behavior at the Islamic boarding school is a symbol of compliance and injustice to the regulations of the boarding school. The expressive meaning is a form of self-internalization with positive things through the continuous learning process of the Qur'an, and the meaning of the documentary is a form of local contextualization of the whole cultural system.

Severed images: Women, the Algerian War of Independence and the mobile documentary idea

During the Algerian War of Independence (1954–62), conflicts over the meaning of appearances, particularly in relation to the bodies of Algerian women, were a major locus for political conflict, subterfuge and violence. As demonstrated in the most famous representation of the war, Gillo Pontecorvo’s widely celebrated film La bataille d’Alger (Pontecorvo, 1966), the strategic use of the veil and of unveiling was the mechanism that produced the Algerian woman as insurgent. What the eyes (or camera) saw was not always to be believed and nor was visual appearance akin, in any straightforward way, to truth. Drawing on key historical examples, including La bataille d’Alger, Marc Garanger’s Femmes algériennes 1960 (1960) and Assia Djebar’s 1979 essay ‘Regard interdit, son coupé’, as well as Zineb Sedira’s contemporary film installation Gardiennes d’images (2010), this article proposes a theory of the documentary image in light of the political complexities over vision and appearance that have continued to haunt the historical representation of Algerian women. Placing an emphasis on the circulation of images and the mobility of meaning, the argument stresses communities of political belief rather than visual truth in establishing documentary meaning.

Tradisi Arebbe dalam Masyarakat Situbondo; Studi Living Hadis

Hadith as the second source of Islamic law is not only interpreted in theological aspect, but also being interpreted as one of social behaviors. So that hadith is often becomes the basic of every social activity in certain community or society. It means that people use hadith as inspiration of their daily activity. This article discusses the islamic society, located at Trebungan, Mangaran, Situbondo, who apply it as the basic of social activity in their village. It is called Arebbe, one of tradition in islamic society that based on hadith. This article uses the Karl Mannheim's sociological science theory, behavior interpretation, to know the interpretation of Trebungan's people about Arebbe. Mannheim classified the behavior's meaning of social action into 3 types: objective meaning, expressive meaning, and documentary meaning.