Pub Date : 2020-03-20DOI: 10.33422/10TH.HPS.2020.03.66
J. Colombo
Humans are biological entities with social and cultural history; both dimensions metaphorically expressed as the “Biological-” and “Cultural-tectonic plates”. In an evolutive context, the concept of predation applied to the Natural Kingdom appears as an anticipation to our species’ cultural predatory behaviors. They include dynamic components associated with violence linked to social prevalence, reproductive behavior, territoriality, and access to food resources, and, in general, to aggressive or maladaptive behaviors. Another view of our “Cultural tectonic plate” has been lucidly expressed by Eduardo Colombo (2012): “the structure of our basic knowledge represents an epistemological field built on the old archetype of submission, where the subject is subdued by the networks that weave the practices and discourses that condition it; let's say to be brief, a subject determined by the structure of the system." Based on the behaviors of the chimpanzee and the bonobo, who share a common ancestor to Homo, Boehm (2012) poses that humans would keep behavioral styles from chimpanzees (tendency to conflict, male predominance), and bonobos (preventive behavior, female predominance). This anticipates a potential behavioral bipolarity with uneven prevalence distribution among individuals and social organizations. Based on social repression or “socialization”, cultural strata of variable “thickness” have been constructed on top of drives implicit to our animal condition. Nevertheless, it failed in their deactivation, only in reformulating or repressing them.
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Pub Date : 2020-03-20DOI: 10.33422/10th.hps.2020.03.68
After two decades of Indonesia’s 1998 reformasi, a rapid process of transformation has been achieved in many different aspects of social life. Democratization, freedom of speech, and progressive economic development have become the main features of ‘enlightenments’ of post-authoritarian era. At the same time, it is surprising to note that the ‘tradition’ of KKN, the Indonesian acronym of corruption, collusion nepotism used to be addressed Soeharto’s dictatorship regime, remains unchanged. In response to this paradox of reform, Ehma Ainun Nadjib (Cak Nun), Indonesian Muslim Intellectual who engaged since the very beginning reform process, initiated Maiyah movement. This new form of socio-religious movement is based on his creative writing activities that have been produced more than 70 books, countless essays and poetry, and a wide variety of community engagements. Together with Kiaikanjeng, a fusion orchestra combining Javanese gamelan and modern musical instruments, he has been successfully promoting religious tolerance, urging deconstructive methods of interpreting religious texts, and initiating a unique way of community empowerment using music and theatrical performances around Indonesia and across the globe. Their performances in London, Berlin, Helsinki, Amsterdam, Rome, Cairo, Rabat, Melbourne, Kuala Lumpur, and many other parts of the world have not only left the ‘sacred music’ they played as an inspiration of minaddulumati ilannur (from the darkness to the light), but also created a new horizon of understanding the very basic principle of humanity, Maiyah meaning ‘togetherness’. Drawing from ethnographic research in two Maiyah circles in two different urban settings of Surabaya and Yogyakarta Indonesia, this paper explores Cak Nun’s legacy in offering new ‘lights’ of bottom-up aspiration of nationalism through what he calls Indonesia adalah Bagian dari Desa Saya (Indonesia is part of my village).
印尼1998年的改革进行了20年之后，社会生活的许多不同方面都实现了快速的转型。民主化、言论自由和进步的经济发展成为后威权时代“启蒙”的主要特征。与此同时，令人惊讶的是，KKN的“传统”——印尼语中腐败、勾结、裙带关系的首字母缩略词——过去被用来形容苏哈托独裁政权，但至今仍未改变。为了应对这种改革的悖论，印尼穆斯林知识分子伊玛·阿努·纳德吉布(Cak Nun)从一开始就参与改革进程，发起了“迈亚”运动。这种社会宗教运动的新形式是基于他的创造性写作活动，这些活动已经出版了70多本书，无数的散文和诗歌，以及各种各样的社区活动。他与结合爪哇佳美兰和现代乐器的融合管弦乐队Kiaikanjeng一起，成功地促进了宗教宽容，敦促解释宗教文本的解构方法，并在印度尼西亚和全球范围内通过音乐和戏剧表演开创了一种独特的社区赋权方式。他们在伦敦、柏林、赫尔辛基、阿姆斯特丹、罗马、开罗、拉巴、墨尔本、吉隆坡和世界上许多其他地方的演出，不仅留下了他们演奏的“神圣音乐”作为minaddulumati ilannur(从黑暗到光明)的灵感，而且还创造了理解人类最基本原则的新视野，Maiyah意为“团结”。本文从印度尼西亚泗水和日惹两个不同城市背景下的两个玛雅人圈子的民族志研究中，通过他所谓的印度尼西亚adalah Bagian dari Desa Saya(印度尼西亚是我的村庄的一部分)，探讨了Cak Nun的遗产，为自下而上的民族主义愿望提供了新的“亮点”。
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Pub Date : 2020-03-20DOI: 10.33422/10TH.HPS.2020.03.72
Gulcin Ipek Kalender
In today’s world, women are frequently exposed to the message that “slim is beautiful” in diverse platforms such as women’s magazines, advertisements, soap operas and on social media which often present women in ideal beauty standards. Seeing these images, which represent the ideal beauty over and over again in the media, make ordinary women to compare their body proportions with them and have upsetting emotions when they don’t meet these standards, which are expected. Nevertheless, most of the time ordinary women are unaware of the fact that the media usually applies photo shop filters to the beautiful women images before conveying them and they also disregard the fact that some of the women who represent the ideal beauty have had some kind of plastic surgery. Thus, the media, which create a fantasy world with the ideal beauty, make ordinary women to feel envy towards this illusionary representation and lead them to take action by applying strict diet programs to feel light. However, young adolescent girls who are in a vulnerable age period are more easily affected by these images and feel discontent about their own bodies. The over-exaggerated slim women images often cause disorders in young adolescent girls’ eating habits and sometimes lead to fatal illnesses such as anorexia and bulimia, as a result. Since they are living in a period of their lives in which peer acceptance is highly significant, young adolescent girls who want to look beautiful, start strict diets or they seldom eat during the day. Furthermore, they feel the stress of how they will lose weight in a short amount of time and they slowly become anorexia by controlling their appetite. The aim of this paper is to discuss how the media images of ideal beauty lead young adolescent girls to suffer from eating disorders by presenting a literature review.
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