Spiritual Bond Research Articles

PERCEPTIONS OF HUMAN-NATURE RELATIONSHIPS IN JOY HARJO'S AMERICAN INDIAN POEMS

The connection between nature and Joy Harjo's American Indian poems is worth discussing because nature impacts human existence. To confirm and consider ideas about the environment, particularly the environment's vulnerability to human activity and exploitation, this study examines metaphorical language in some of Harjo's works. By examining the complex interactions between the environment and humans, this study advances our knowledge of how issues of ecology are portrayed in literature to promote environmental awareness. This research examines ecological themes in two American Indian poems by Joy Harjo, Talking with the Sun and Once the World Was Perfect, using Garrard's ecocritical theory and qualitative methodology. The research shows how Harjo's works demonstrate the detrimental effects of human activities on ecosystems and, as a result, criticize anthropocentrism through qualitative ecocritical analysis. Talking with the Sun explores the spiritual bond between humans and nature, while Once the World Was Perfect highlights the damages caused by environmental degradation and human exploitation. This research contributed to the discourse of ecocriticism by highlighting how literature can highlight issues of the environment.

Symbolic Meanings in the Social Interaction of <i>Santri</i> in the <i>Pesantren</i> Environment

This study examines the symbolic meaning of students' social interactions with ustadz, teachers, fellow students, and parents at the Muhammadiyah Boarding School Al-Manar South Sumatra. Using a descriptive qualitative approach based on case studies, this study used observation, interviews, and documentation as data collection techniques. Analysis techniques included coding and categorizing the collected data to identify related patterns and themes. This study's findings revealed that students' interactions with ustadz and teachers are symbolized by bowing and kissing the hand, reflecting respect, religious obedience, and social hierarchy. These traditions strengthen the cultural and spiritual bonds between students and their teachers. Among fellow students, calling each other akhi (brother) and ukhti (sister) symbolizes respect, unity, and leadership development. These interactions help strengthen social structures and foster character development. Interactions with parents expressed through hand kissing and santri sambangan (visits) reflect respect, emotional connection, and community support. This symbolic interaction serves as character education for the students, instilling social ethics and cultural continuity. However, the focus of the study on one pesantren limits its generalizability. Future research should explore symbolic interactions in other pesantren to provide a broader perspective. The originality of this study lies in its focus on the role of symbols in shaping hierarchies and social identities in pesantren. By examining the pesantren educational environment, this study offers new insights into how symbols influence the dynamics of power, order, and communal values.

Revisiting African indigenous eco-spirituality and eco-solidarity: an autobiographical case of totemism among the Kipsigis

African indigenous knowledge systems and ecologies have often been marginalised in global environmental discourses due to their ‘unscientific’ and non-empirical nature. There is, however, a growing appreciation that African cosmology and ecologies are spiritual, theistic, and ordered where one mode of existence presupposes all the others and that a balance must be maintained among the different forms of life for harmonious coexistence. One way of maintaining balance among the different forms of existence was through totemic taboos. Using the Kipsigis community of Kenya, particularly the belief and practice of totemism, this article examines through oral history and storytelling, how totems created physical and spiritual bonds between the community and environment through taboos. Acknowledging that these invaluable indigenous ecological knowledge systems have eroded due to urbanisation, modernisation, and Christianisation, this article makes an autobiographical case for how young people can revisit such knowledges to inspire an eco-spirituality that, combined with scientific and technological efforts, will enhance environmental conservation. (This article is published in the thematic collection ‘African ecologies: the value and politics of indigenous knowledges’, edited by Adriaan van Klinken, Simon Manda, Damaris Parsitau and Abel Ugba.)

Tinjauan Yuridis Terhadap Permohonan Dispensasi Nikah Pasca Berlakunya Undang-Undang Nomor 16 Tahun 2019 Perkawinan

Marriage is the right of every person who aims to form a family by a husband and wife as regulated in article 1 of Law Number 1 of 1974 concerning Marriage that Marriage is a physical and spiritual bond between a man (husband) and a woman (isrti) whose aim is to form a happy and eternal family (household) based on belief in Almighty God. However, along with the dynamics that are developing in society, currently there are many underage marriages or what is often referred to as early age marriages. Early Marriage can be interpreted as a marriage that takes place even though they are still children. The age limit for marriage is regulated in article 7 paragraph (1) of Law Number 16 of 2019 concerning Marriage which states that marriage is only permitted if the man and woman have reached the age of 19 (nineteen) years. This research uses a Normative Juridical method, which means that this research is based on searches with reference to and based on norms, legislation, legal theories and doctrines, court decisions and other library materials that are relevant and in accordance with the topic discussed in this research.

BRIDGES OF FAITH: THE CULTURAL NEXUS BETWEEN INDIA AND MYANMAR SPREAD THROUGH BUDDHISM

Through the lens of Buddhism, this abstract investigates India`s significant and persistent cultural bond with Myanmar. Buddhism, which originated in India and flourished throughout Asia, had a particularly deep impact on Myanmar. This article looks at the historical, cultural, and religious exchanges that have influenced these two countries` relationships. The study begins with the ancient linkages that date back to the transmission of Buddhism from India to Myanmar via missionaries and traders and looks into the impact of Indian Buddhist philosophy on Myanmar`s religious and cultural landscapes. It examines important historical characters including King Ashoka, whose missionary efforts helped spread Buddhism beyond India`s borders, including Myanmar. It also underlines Indian Buddhism`s architectural and creative impacts on Myanmar, which can be seen in the country`s countless temples, stupas, and statues. These cultural contacts not only improved Myanmar`s religious practices, but also cultivated a strong spiritual bond with India. Furthermore, the abstract investigates the current importance of this cultural connection, taking into account how both countries continue to commemorate and protect their shared Buddhist legacy. It covers contemporary cultural exchange and religious tourism activities aimed at strengthening India-Myanmar ties. It emphasizes the long-lasting importance of Buddhist cultural linkages between India and Myanmar, emphasizing their role in forming both countries` identities and fostering mutual understanding. It paves the way for future research into the precise historical events, cultural objects, and contemporary trends that continue to characterize this unique relationship.

Study on the Sports Value of "Subealilu" Dance by Baiyi People in Heqing County

This article uses the method of literature review to study the sports value of the Bai ethnic group's "Yabeilu" dance in Heqing County. The research shows that the origin of the Bai ethnic group's "Yabeilu" dance theory contains profound cultural heritage, returning to mythology, migration, and plague memories through body movements and performances. Analyzing the cultural connotation of the "Subealilu" dance leads to the conclusion that it embodies a multicultural significance. The "Subealilu" dance has been inherited and developed in the local sacrificial activities. Baiyi people also express their emotions and gain a sense of group identity in the process of the folk activities to entertain god and oneself. The "Subealilu" dance has become the spiritual bond connecting other nations and uniting them.

The Relationship between Education Factors, Parents' Occupation and Economic Status on the Incidence of Early Marriage in Young Women in Sigedong Village, Bumijawa District, Tegal Regency

Background: Marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a prosperous familyPurpose of Writing: To find out the relationship between educational factors, parents' occupation and economic status on the incidence of early marriage among young women in Sigedong Village, Bumijawa District, Tega Regency. by researchers in collecting data that is using secondary data. Research Results: There is a relationship between education, occupation, parents' economic status on the incidence of early marriage in young women in Sigedong Village, Bumijawa District, Tegal Regency. Conclusions and Suggestions: It is hoped that the results of this study can be used as a reference for female students about providing health education about early marriage and risks that occur for parents who are too early to marry their children so that they can be applied in community service.

System Perkawinan Matrilineal Di Suku Fehan Kabupaten Malaka

Marriage according to article 1 of law number 1 of 1974 concerning marriage. What is meant by marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on BELIEF IN THE ALMIGHTY GOD.This matrilineal marriage itself is known as "in-marriage" where if a couple has a child, then the lineage follows someone's descendants. Mother. The stages of the traditional Fehan wedding process in NTT will be explained below. Maybe this is a possibility, as happened at the traditional wedding ceremony in Malacca Regency.Matrilineal Marriage Process in Malaka Regency Engagement is the stage before the marriage is legal, where the prospective husband submits an application to the prospective wife's family and after reaching an agreement, both agree to carry out the marriage. A recent marriage binds the relationship between two people.The objects of collateral for a marriage or matrilineal marriage are goods that are sent from the male's extended family to the female's extended family in the form of betel nut and vice versa.It can be concluded that Malacca district in East Nusa Tenggara adheres to a matrilineal marriage system or often called incoming marriage, so in this matrilineal marriage system the man will leave and stay in the woman's house.

Pelaksanaan Pendampingan Perkawinan Beda Agama Pasca Sema No 2 Tahun 2023 di LSM Percik Salatiga

This research uses an empirical research approach by examining primary data. Interfaith marriage is a physical and spiritual bond between a man and a woman with the aim of forming a happy and eternal family based on the Almighty God, but the man and woman are of different religions. This research was conducted because the various regulations on Interfaith Marriage which have multiple interpretations are interesting to study their implementation in society. The publication of SEMA No.2 of 2023 concerning the prohibition on judges granting requests for registration of interfaith marriages is interesting to study its implementation in society, especially in Salatiga. The results of this research are assistance for interfaith marriages at the Percik Salatiga NGO and registration of interfaith marriages at the Salatiga Disdukcapil post SEMA No. 2 of 2023 is still ongoing.

Сербское православие как сторона, фактор и предмет культурных войн

The article defines Orthodoxy as an essential component of Serbian spirituality and national identity. Nowadays, Orthodoxy and the Serbian Orthodox Church (SOC) have become simultaneously a party, factor and subject of cultural wars waged on a global level between traditionalists/patriots, on the one hand, and globalists/universalists/ultra-liberals, on the other (A. C. Webb). A cultural war is understood as an irreconcilable conflict between parties that transmit opposing values that affect the spirituality, mentality and identity of individuals, as well as entire peoples and civilizations. It demonstrates both the unacceptability of Orthodoxy for globalism and the globalist desire to subjugate it, deform it and use it in its own interests. The SOC is an active party in this conflict, being both the guardian and defender of Serbian spirituality. Its position is complicated by the course of the “third way between East and West” of the Serbian authorities, oriented towards European integration, and the extremely aggravated situation with the ancestral home of Serbian spirituality – Kosovo and Metohija. Negative trends are associated with the policy of the Patriarchate of Constantinople, which seeks to limit the influence of the SOC with the Republic of Serbia and establish its control over the remaining territories. Representatives of the “other Serbia” present Orthodoxy as outdated, irrelevant for modern people, and even covering up “Serbian chauvinism.” Patriots see in it the basis of Serbian identity and a spiritual bond with the Russian people.

The Ideology and Practice of Rashism: Reconstruction of the Origins and Imperial Essence

The current russian-Ukrainian war is a continuation of the systemic strategy of the russian empire to subjugate Ukraine and destroy its identity. The ideology of this policy is fed by traditional historical narratives of moscow, updated according to the realities of today. The essence and strategy of the existence of the russian empire (regardless of the name of this state) is the total usurpation and use of the resources of subordinate countries and peoples while appropriating their material, cultural, and intellectual heritage. The criminal mechanisms for achieving this goal are totalitarianism and autocracy, aimed at ensuring absolute power over people. The organising principle of such a policy is a certain ideology, that is, a system of defining norms and rules for the functioning of the state. Its structure includes both inherited models of behaviour and acquired strategies of action according to the situational requirements of the time. In muscovy, the principles of eastern despotism, with its features of unconditional autocracy as a form of government, imperial "spiritual bonds," European trends of Byzantism (theocracy), communism, and fascism, were combined. For the Russian state in all its historical political forms (ulus-khanate-kingdom-empire-union-federation), the ideological toolkit of influence has always been part of the strategic arsenal of its expansionist advances. At the same time, the content itself of the respective ideologues could be variable, depending on the situational circumstances. During the time of Genghis Khan, this function was performed by the prescriptions of "Yasa," in the Christianized uluses of the Golden Horde (in Muscovy), Orthodoxy, in the USSR – Marxism-Leninism, in the modern rf – an eclectic mixture of both in the form of "spiritual bonds," with the addition of personalized despotism. The corresponding functional structures of power instilled such matrices into the real life of society, using their violent and destructive means and approaches, thus implementing the policy of totalitarianism.

Chaplaincy as a “Living Human Web”

Abstract Engelhardt’s critiques of “generic chaplaincy” rely on the argument that chaplains are secular; however, professionally certified chaplains must maintain ordination with an ecclesial body. Engelhardt’s concerns are better directed at the academic subfield that supports and trains chaplains: pastoral theology. That field is somewhat guilty of forced ecumenism because it attempts a universal theology rooted in experience and the social sciences rather than the authority of creeds, ecclesial bodies, or traditions. Pastoral theology makes too many sacrifices to the authority of the behavioral sciences without sufficient appreciation for sacramental theology and the spiritual bonds that rituals effect in communities of shared belief. In this model, ritual is reduced to its instrumental value in addressing the emotional needs of patients rather than viewed as efficacious spiritual care. Chaplains should take a holistic approach to theology so that they can better identify the duties and scope of interfaith spiritual care.

Henryk Mikołaj Górecki’s road to the Oratorio “Sanctus Adalbertus” in the context of the composer’s fascination with the person and teaching of St. John Paul II

Henryk Mikołaj Górecki’s profound personal religiousnessbecame the source of his deep spiritual bond with the personality of Karol Wojtyła – Saint John Paul II. The relationship between the composer and the Pope was of a special nature. In 1977, Cardinal Karol Wojtyła commissioned a work from Henryk Mikołaj Górecki to commemorate the 900th anniversary of the death of St Stanislaus. The result was the oratorio Beatus Vir Op. 38, a psalm for baritone, mixed choir and orchestra. Since its premiere, the composer has been urged by the Pope to compose further works of religious music. This was to be a larger cycle dedicated to Polish saints. Only the oratorio on St Adalbert was written, the fate of which was unknown during the composer’s lifetime. Its manuscript was found in materials left behind by his son. The text of Sanctus Adalbertus is laconic, building up already at the level of words a specific drama typical of the composer. It is sung in Latin alternating with Polish (there is also a Czech variant, which is understandable given St Adalbert’s nationality), and, as so often in Górecki’s work, is based on thoughts taken from the Psalms. While the first three parts of the work can be said to be composed as a whole by ‘juxtaposing’ different sound models, different idioms repeated many times in an irregular manner peculiar to Górecki, the fourth part, with its clear three-part structure, is built in a processual manner. Górecki’s Gloria is derived, as it were, from the song Bogurodzica and tends towards it. In the maximally muted ending of the work, the melody returns, this time as if a reminder of it in the single, delicate strikes of the bells and grand piano leading to the utterance of the saint’s name: “Sanctus Adalbertus”. The work can be interpreted as a journey towards the quotation from the oldest Polish hymn – Bogurodzica (Mother of God), as a journey to the source – to the roots of a Polish national identity in times of rebirth.

Analysis on the Current Situation of College Students' Cognition of Red Culture Countermeasures and Suggestions

As the spiritual bond of the Chinese nation, red culture has profound historical connotation and rich value of The Times. It is a precious spiritual wealth worth inheriting, excavating and developing, and it is also an important educational resource for colleges and universities. In order to further understand the status quo of college students' cognition of red culture, the author designed a questionnaire and carried out an online survey for college students in 12 prefecture-level cities in Jiangsu Province through the Internet. The research results and analysis show that the understanding of red culture still needs to be improved, and the emotional identity of red culture is not strong enough; the action recognition of red culture needs to be strengthened, the coverage of relevant social practice activities needs to be expanded, especially the form of field learning and experience needs to be further explored; the channel of red culture is relatively simple, the integration of classroom teaching is insufficient, and there are gaps between different majors. To better spread red culture among college students, we should further explore the connotation and value of red culture, take the initiative to close to the actual needs of college students, deepen the integration of the whole subject, integrate the advantages of new media platform, and pay attention to practical experience learning.

The Construction of Cultural Identity in Multimodal Discourse Analysis under the Perspective of Media Convergence

Abstract This paper constructs a model of cultural identity by combining the analysis of multimodal discourse in the media fusion perspective and explores how to better construct cultural identity. Firstly, we construct a multimodal cultural identity model in the media convergence perspective from three modalities: text, image, and video combined with cultural identity, so that we can analyze people’s cultural identity through emotion. Secondly, multimodal cross-sectional comparison experiments and dissimilarity experiments are conducted based on two widely used public datasets in the field, CMU-MOSI and CMU-MOSEI. The best experimental results were obtained in the baseline model, where Acc-2 reached 84.8%, F1 value reached 84.5, and MAE of the regression task dropped to 0.548. In the robustness study, when the missing rate reached 44%, Acc-2 was only 65.2%, and the gap between the results and the dichotomous classification accuracy of 76.5% achieved by the model in this paper reached 11.3 percentage points. Finally, through affective analysis, cultural identity is the affirmative embodiment of what is most meaningful to the nation formed by people living together in a national community for a long time, and its core is the identification with the basic values of a nation, which is the spiritual bond that unites this national community.

Early Historic Appreciation of Landscapes, Their Value and the Contribution of Ansel Adam’s Photographic Art to Landscape and Nature Conservation

Antoine Furetière’s Dictionnaire universel published in 1690 was the first to present the modern meaning of the term paysage as the “aspect of a country, the territory that extends within sight”. The first landscape paintings were made in Flanders in the 15th century and depicted views of the countryside. Landscape painting of the sea and the mountains only became generalized in the 18th century, with forests and deserts becoming popular subject in the century that followed. In the 20th century, geography and ecology appropriated the meaning of landscape which then became the figuration of the biosphere integrated into a distinct territory compartment. The idea of an intrinsic value of wilderness and wild landscapes is quite recent and is based on the idea that all organisms must be protected and that the spiritual bonds that link human beings to the wild are indispensable to their mental health. Through an analysis of Ansel Adams’s letters, I hypothesize that his love for nature and his perception of how urgent it was to preserve the wilderness were the catalyst and foundation of his photographic process. Following Adams’s thinking, I propose here that landscape photography can be actively involved in nature conservation and wilderness preservation.

PENCEGAHAN PERKAWINAN DI USIA MUDA DI KABUPATEN JOMBANG

Marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family based on Belief in One Almighty God. Young or early age marriage is a marriage that is carried out when they are not yet 20 years old, both male and female. So that this age becomes one of the obstacles for himself, his family and society to achieve a good life stability. Based on the provisions of Law Number 16 of 2019 it states that marriage is only permitted if a man and a woman have reached the age of 19, whereas in the previous Law No. 1 of 1974 the minimum age for marriage for women was 16 years and for men 19 years old. From underage marriages there are several social problems faced, including promiscuity due to lack of control and effective communication from parents, economic factors, low education factors, cultural and traditional factors, and mass media factors. The fact is that the implementation of marriage at an early age has a negative impact on children, both physically and mentally. Based on the Study Report on Child Marriage in Indonesia, high rates of early marriage can increase the risk of death for mothers and children. Some examples of impacts that can result from early marriage include health problems, the risk of babies born with stunting, hampered education, and inharmonious marriages. Early marriage will certainly lead to underage work because like it or not, early age couples have to make a living for their next life. Because they are underage, of course finding a job will be difficult, this will result in economic difficulties and in the long term, child neglect. In other words, underage marriage can be contrary to the objectives of Islamic law and therefore the Jombang Religious Court prevents underage child marriages in Jombang Regency.

Transformation of a Criminal Personality in the Post-Industrial Society

The authors describe the specifics of the transformation of criminal personality while taking into consideration the modern realities of the post-industrial society, and trace the connection between the criminalization of a person and the social prerequisites of forming a criminal motivation. The authors note that the hierarchy of values in the society has been condirably influenced by a distorted material ideology, by self-interest and an egoistic attitude of a person to the community and its members, which resulted in the substitution of spiritual bonds, a deterioration of morality and the contraposition of the individual and the interests of the society. This lead to the transformation of crimes and the emergence their new forms, a tolerance to criminal acts, and the increased public danger of criminal acts. The authors attempt to analyze the comparative-temporal transformation of the moral-motivational sphere of personality on the basis of a negative-positive approach to assessing the changes in personal behavior against the background of social processes. At the same time, the authors’ empirical research proves the shift in the moral-ethical codes for different categories of respondents, including convicts and ex-convicts as well as those who, due to their activities, may fall within one of these categories. The transformation of public relations that happened during the special military operation lead to changes in the conscience of persons previously convicted for committing publicly dangerous acts. This in itself is a subject of research that requires understanding on the level of criminal law doctrine and criminology, and became the basis of the current research. The authors present examples of positive personal transformations of ex-convicts who later devoted their lives to religious service, or persons, specifically law enforcement officers, who reconsidered their views, convictions and attitude to crimes of corruption under the influence, among other things, of anti-corruption education. The article proves the need for developing an ideological basis with the goal of returning spiritual and moral fundamentals to the society, building the hierarchy of values of each individual without separation from the society, which will act as special prevention. The authors note a demand for forming a unified ideological basis in crime counteracton, and for the de-criminalization of society in order to ensure criminological security at both the individual and the general social levels.

Legal study on the project of the first amendment on Iraqi Nationality law No.26 in 2006

Nationality is a legal, political and spiritual bond that binds individuals to states. It is the means that distributes individuals between countries. Through nationality, the component of people is determined in every country; ie people who hold the nationality of a specific country are considered its citizens. By contrast, those who do not hold the nationality of the same country are foreigners, even if they have permission to stay on its ground. In general, there are three laws enacted to regulate nationality in Iraq: The first of which was the Nationality Law No. 42 in 1924, which was legislated after the establishment of the Iraqi state. However, this law was repealed and replaced by the Iraqi Nationality Law No. 43 in 1963. The latter sparked widespread controversy, especially after the change of the political system in Iraq, including the amendments made to it by the dissolved Revolutionary Command Council.
 Therefore, changing this law was a priority for the Iraqi parliament after the fall of the previous Iraqi regime in 2003. Indeed, this law and all decisions related to it were formally repealed by the Iraqi parliament in 2006 and replaced by the new Iraqi Nationality Law No. 26 in 2006. However, this law contains many legal and political criticism, especially regarding dual nationality. In addition, the law contains some other controversial cases regarding imposing original nationality and granting nationality through Iraqi mother and other legal disputes related to the recovery of a lost nationality and many other legal problems. Therefore, the Iraqi legislator has prepared a draft to amend the current Iraqi nationality law. In this study, we will highlight the most important points included in this project. We will also indicate the extent to which this project respond to the requirements of society. Finally, we will address the legal problems surrounding the current Iraqi Nationality Law.

Case Studies on Marriage for Children Who Have Not Reached the Age Limit

Marriage is a living union for the legalization of sexual relations and to obtain offspring or children, which is regulated by the rule of law. Article 1 of the Law of the Republic of Indonesia Number 1 of 1974 concerning Marriage states that "Marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on Belief in the One Supreme God. ” Indonesia is rife with cases of underage child marriage, which means that they have not reached the age of 19 (nineteen) years. Cases of child marriage do not only occur in remote areas, but also occur in big cities. Law Number 16 of 2019 states that "Marriage can only be permitted if a man and a woman have reached the age of 19 (nineteen) years". This case occurred because of many factors, namely, socio-cultural factors, economic problems, low education, religion, unemployment, social media, thoughts and beliefs, and orders from parents. Young marriages have a negative effect because teenage husband and wife are not mentally and physically ready to build a family. Good and maximum handling is needed from the state, government and the surrounding environment to prevent an increase in cases of underage marriages. If treatment is given or carried out properly, it will produce positive impacts such as reducing infant and maternal mortality rates and reducing divorce rates.