Pub Date : 2018-07-13DOI: 10.26593/MEL.V33I1.2951.1-13
O. Columbus
There is a somewhat symbiotic relationship between religion and culture: religious practices shape, and are shaped by the culture within which they thrive. When people in a given culture adopt a specifc religion,their culture begins to assimilate only the ethos and practices that are acceptable within that religion; and when a particular religion arises within a given culture, its ethics and rituals are usually grounded on the tenets of that culture. Thus, having strong roots in patriarchal and androcentric cultures, Abrahamic religions cannot shy away from the encumbrances of flawed gender relationships. With the help of feminist studies, we have unearthed the insidious force of gender in the assignment of roles ‘skewed’ to favour men over women not only in politics and commerce but also in religious and social lives. The idea is not to take a knock at the spiritual values represented by these bodies, but to highlight the underlying influence of gender on the various ethics and practices of Judaism, Christianity and Islam.
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Pub Date : 2018-07-13DOI: 10.26593/mel.v33i2.2961.206-227
Agustinus Wimbodo Purnomo
The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.
{"title":"Ritual Brobosan Sebagai Penghormatan Terakhir dalam Liturgi Pemakaman Jawa-Kristiani","authors":"Agustinus Wimbodo Purnomo","doi":"10.26593/mel.v33i2.2961.206-227","DOIUrl":"https://doi.org/10.26593/mel.v33i2.2961.206-227","url":null,"abstract":"The Catholic Church provides occasions for funeral rites so as to illuminate the death of the faithful within the paschal mystery of Christ. The Church administers the funeral and offers prayers for its departing members to escort them to the afterlife. Funeral ceremonies are held to comfort the bereaved family, but also to strengthen the faith of the people. Therefore, the funeral ceremony could be seen as a pastoral means to foster the faith of the believers and at the same time to evangelise the gospel. Inculturation could be seen as a process to help the faithful experience God’s saving presence in the liturgy from their respective cultures. In this article, the author views the funeral of the faithful as an entrance for inculturation, bringing Christian liturgy towards the local culture, which in this paper is the Javanese culture, and vice versa. The Javanese culture has its own philosophy in escorting the departing souls through its rituals. This article attempts to integrate what has been a ritual of death in the Javanese culture, i. e. brobosan, which shows a gesture of giving respect to the departed, in the Catholic funeral liturgy, particularly in the last part of the rite.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77971474","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-13DOI: 10.26593/mel.v33i1.2953.34-51
Konrad Kebung
This article presents Foucault’s ambitious thoughts on various historical events in the past and sees how people faced and reacted to all these events in different eras of thinking, ways of life, cultures and historical settings. He works with past events, yet his objective is to constitute a history of the present. His rich analyses in his works are classified in three main axes, namely the axis of knowledge, of power, and of ethics or subject. The author of this article also presents Foucault’s notion on power as practiced throughout the history of systems of thought, and how this way of thinking can be read into in any political power, or how Foucault’s thinking can be seen as a criticism on various repressive powers practiced everywhere, including in Indonesia.
{"title":"Membaca ‘Kuasa’ Michel Foucault dalam Konteks ‘Kekuasaan’ di Indonesia","authors":"Konrad Kebung","doi":"10.26593/mel.v33i1.2953.34-51","DOIUrl":"https://doi.org/10.26593/mel.v33i1.2953.34-51","url":null,"abstract":"This article presents Foucault’s ambitious thoughts on various historical events in the past and sees how people faced and reacted to all these events in different eras of thinking, ways of life, cultures and historical settings. He works with past events, yet his objective is to constitute a history of the present. His rich analyses in his works are classified in three main axes, namely the axis of knowledge, of power, and of ethics or subject. The author of this article also presents Foucault’s notion on power as practiced throughout the history of systems of thought, and how this way of thinking can be read into in any political power, or how Foucault’s thinking can be seen as a criticism on various repressive powers practiced everywhere, including in Indonesia.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"352 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89270686","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-13DOI: 10.26593/MEL.V33I1.2955.70-90
Wurianalya Maria Novenanty
In business activities, there is a known type of agreement termed as “standard agreement”. This standard agreement is an agreement which is made by only one of the parties involved, and the counterparty is not in the position to bargain with regards to the content of the agreement. The counterparty solely accepts the predetermined terms and conditions in such agreement. Here this kind of agreement indicates that there is inequality of positions between the parties, which is contrary to the principle that “all human beings are equal”, the fundamental principle as the source of human rights. Human rights are carried by each person since birth, and such basic rights are equally owned and must be respected by others. However, in business contexts, efectivity and efficiency are highly considered in running the businesses, and human rights tend to be ignored whether undeliberately or deliberately. This article finds it imperative to analyse the standard agreement in Indonesia in the light of civil law and human rights law. The resulting contracts should contain the distribution of rights and obligations between the parties involved. And to produce a proper contract, business executives are the first to get a complete understanding of how to make their business in accordance with human rights.
{"title":"Perjanjian Baku dalam Dunia Bisnis dikaitkan dengan Hak Asasi Manusia","authors":"Wurianalya Maria Novenanty","doi":"10.26593/MEL.V33I1.2955.70-90","DOIUrl":"https://doi.org/10.26593/MEL.V33I1.2955.70-90","url":null,"abstract":"In business activities, there is a known type of agreement termed as “standard agreement”. This standard agreement is an agreement which is made by only one of the parties involved, and the counterparty is not in the position to bargain with regards to the content of the agreement. The counterparty solely accepts the predetermined terms and conditions in such agreement. Here this kind of agreement indicates that there is inequality of positions between the parties, which is contrary to the principle that “all human beings are equal”, the fundamental principle as the source of human rights. Human rights are carried by each person since birth, and such basic rights are equally owned and must be respected by others. However, in business contexts, efectivity and efficiency are highly considered in running the businesses, and human rights tend to be ignored whether undeliberately or deliberately. This article finds it imperative to analyse the standard agreement in Indonesia in the light of civil law and human rights law. The resulting contracts should contain the distribution of rights and obligations between the parties involved. And to produce a proper contract, business executives are the first to get a complete understanding of how to make their business in accordance with human rights.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86747667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-13DOI: 10.26593/MEL.V33I2.2959.157-184
Andre Putranto Nursantosa
“God makes each thing beautiful in its time.” This quote has somewhat found its common usage in social media. People have some habit of quoting this expression whenever they encounter difficulties so as to comfort themselves. Through these words, a person might hope earnestly that “God will help me or provide me with the ‘beautiful’ time someday.” But the question that immediately follows is “When?” What if the burden stays and life remains unchanged? Not many of the fans of these wise words know that the saying originates from the Book of Ecclesiastes (3:11), which in itself is a form of ancient Hebrew literature. In the complete verse of the Book, the clause “He hath made every thing beautiful in his time is followed by another clause, “also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.” The later part of the verse (3:11b) is often ignored. However, by accepting the words that “God hath set the world in their heart”, one realises that he or she cannot fathom God’s mind, but might make peace and accept that divine question. Hence, one might realise that both good times and the not-so-good times could be but “beautiful times” for oneself.
{"title":"Kapan Allah Membuat Segalanya Indah: Misteri Waktu dalam Kitab Pengkhotbah 3:11","authors":"Andre Putranto Nursantosa","doi":"10.26593/MEL.V33I2.2959.157-184","DOIUrl":"https://doi.org/10.26593/MEL.V33I2.2959.157-184","url":null,"abstract":"“God makes each thing beautiful in its time.” This quote has somewhat found its common usage in social media. People have some habit of quoting this expression whenever they encounter difficulties so as to comfort themselves. Through these words, a person might hope earnestly that “God will help me or provide me with the ‘beautiful’ time someday.” But the question that immediately follows is “When?” What if the burden stays and life remains unchanged? Not many of the fans of these wise words know that the saying originates from the Book of Ecclesiastes (3:11), which in itself is a form of ancient Hebrew literature. In the complete verse of the Book, the clause “He hath made every thing beautiful in his time is followed by another clause, “also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.” The later part of the verse (3:11b) is often ignored. However, by accepting the words that “God hath set the world in their heart”, one realises that he or she cannot fathom God’s mind, but might make peace and accept that divine question. Hence, one might realise that both good times and the not-so-good times could be but “beautiful times” for oneself.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"52 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88504540","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-13DOI: 10.26593/MEL.V33I2.2960.185-205
B. Keiya
Salvation is hoped by all people. Salvation is the purpose of human being to have a good life not only in the world but also in the afterlife. The question of whether it is historical or eschatological salvation as the most important in life comes up among the different religions and cultures. Culturally, people seek to find salvation inn the world and hopefully in the hereafter. Ayii and mobu are concepts of salvation of the Ekagii tribe in Papua, Indonesia. These concepts want to give answers to the Ekagii people needing salvation in this world and in the afterlife as well. Mobu is an understanding of how a person survives in this world, but especially with regards of the material as well as the spiritual needs. Ayii is an understanding of how salvation could be experienced after death. The Ekagii people are trying to find the eternal life, ayii, in their life. This article correlates these concepts of salvation with that of Saint Paul especially in his escathology. Paul’s tension between the terms ‘already’ and ‘not yet’ is different, but in some sense similar to the cultural concepts of the Ekagii people. Paul is also providing some answers to the Christians concerning their need of salvation in the world and in the world to come. The author underlines the focus of both concepts on the process of salvation that is experienced historically and dinamically in the world.
{"title":"Keselamatan Kini dan Nanti dalam Konsep Ayii dan Mobu serta Korelasinya dengan Konsep Keselamatan Paulus","authors":"B. Keiya","doi":"10.26593/MEL.V33I2.2960.185-205","DOIUrl":"https://doi.org/10.26593/MEL.V33I2.2960.185-205","url":null,"abstract":"Salvation is hoped by all people. Salvation is the purpose of human being to have a good life not only in the world but also in the afterlife. The question of whether it is historical or eschatological salvation as the most important in life comes up among the different religions and cultures. Culturally, people seek to find salvation inn the world and hopefully in the hereafter. Ayii and mobu are concepts of salvation of the Ekagii tribe in Papua, Indonesia. These concepts want to give answers to the Ekagii people needing salvation in this world and in the afterlife as well. Mobu is an understanding of how a person survives in this world, but especially with regards of the material as well as the spiritual needs. Ayii is an understanding of how salvation could be experienced after death. The Ekagii people are trying to find the eternal life, ayii, in their life. This article correlates these concepts of salvation with that of Saint Paul especially in his escathology. Paul’s tension between the terms ‘already’ and ‘not yet’ is different, but in some sense similar to the cultural concepts of the Ekagii people. Paul is also providing some answers to the Christians concerning their need of salvation in the world and in the world to come. The author underlines the focus of both concepts on the process of salvation that is experienced historically and dinamically in the world.","PeriodicalId":18472,"journal":{"name":"MELINTAS","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84812912","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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