• June 1^th, 2023
• Michael S. Northcott (University of Edinburgh and Universitas Gadjah Mada)

Abstrack:

In 2010, the Rockefeller Foundation published a report on scenarios for the future of technology and society and suggested that the direction in which new technologies such as artificial intelligence, CCTV, and the internet was one of reduced agency by citizens and increased top-down control of citizens and societies by governments and private corporations. Analogous claims are made about the ‘Fourth Industrial Revolution’, AI, and the internet, which will increasingly displace human beings in such labor-intensive activities as education, food production, healthcare, hospitality, and transportation. To these ideas, the World Economic Forum adds that after Covid-19, a ‘new normal’ social condition in which ‘social distancing’ and other ‘public health’ practices will be globally adopted, as part of a ‘Great Reset’ of human civilization, which is needed both to adjust humanity to the new social condition of the Industrial Revolution, and to the growing threats to human and more than human life from environmental as well as health problems. These proposals do not emanate from democratic fora or from deliberation by citizens but from private organizations that have colonized public space and deliberation on the future shape of human societies at a time when public meetings in many countries were banned. The trajectory of the proposed transformation is towards the replacement of democracy with technocracy or ‘rule by experts’ including even ‘intelligent’ machines. In this paper, I consider the ethical and political implications of the proposed social transformations and suggest that there are more appropriately human- and earth-centered approaches to the problems these transformations are said to address. read more

• June 1^th, 2023
• Okamoto Masaaki (Kyoto University)

Abstrack:

Our daily lives have been increasingly based on social relationships via the Internet rather than through direct face-to-face interaction. Even if we live in the same house or work in the same office, the communication through SNS with members of our family or colleagues at work can be more frequent. This is even more true at a time when COVID-19 has been widespread as it is today. As a result, it is becoming normal for us to perceive the social relations to be filtered through digital spaces. In this paper, I will try to shed light on this digitalized trend in politics and what it is becoming in Indonesia. read more

• June 1^th, 2023
• Paul Martens (Baylor University)

Abstrack:

Human beings in urban environments today are surrounded by up to 5000 trackable objects, and the number of online-capable devices in existence vastly exceeds the population of the world. As these devices communicate with one another through the Internet of Things (IoT), huge advances in customer service and business management are made possible. And, in the context of COVID-19, IoT-linked devices have been utilized to diagnose, monitor, and define recovery protocols. The effectiveness of the IoT in the context of the pandemic, however, raises serious ethical considerations about what the world ought to look like after COVID-19: (1) who is responsible for or who ought to have access to the personal and health data that has come to define our existence? (2) how do we ensure that we perceive and treat human beings with dignity that is irreducible to data points when it is so efficient and profitable to ignore this difficult question? and (3) can we emerge after COVID-19 as a truly human community, or will we settle for the ease and comforts of the Internet of Things? Despite the nostalgia for a return to a pre-pandemic normalcy, the new world into which we are hurtling is forever changed by COVID-19 and its therapies; precisely what that change looks like is still in our hands. read more

• June 1^th, 2023
• Hamidullah Marazi (Central University of Kashmir)

Abstrack:

Education has to be all-encompassing, and education among Muslims has been a great factor of transformation. Seen from the historical perspective, the early period of Muslim educational circular included the mundane and natural sciences apart from purely religious sciences. To start with, (1) by education, we mean the development and training of one’s mind, character, skills, etc., as by instruction, study, or example (2) Instruction and training in an institution of learning. (3) The knowledge and skills resulting from such instruction and training. (4) Teaching as a system, science, or art. Though to Bertrand Russell advocating only the “utility is certainty” wrong if it is considered an ultimate philosophy. “But the same can be said about an ‘ornamental’ theory of education. But one of the main purposes of education is to increase the number and variety of commodities produced, including medicine and hygienic, but it must inculcate “enthusiasm for literature, art, and philosophy” also. Arnold’s “humbleness of mind,” and production of Aristotle’s “magnanimous man” have remained two cardinal objectives of Muslim education during its golden period both in Baghdad and India. Moreover, the Islamic educational system from Baghdad to Spain remained universal in its scope. In this paper, we will attempt to discuss the scientific culture and technology in the context of Islam with reference to India. read more

• June 1^th, 2023
• HE Sri Astari Rasjid (Artist and former Ambassador to Bulgaria and Macedonia)

Abstrack:

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• October 28^th, 2017
• Dyah.S.Pradnya.P ()

Abstrack:

nDalem Pangeranan is a monumental architecture of the package object in the local wisdom. Symbol, sign, size and colours at nDalem Pangeranan show up microcosm replicas of the livelihood. Based on those visual sign, Prince/ess and their families have been bond of behavior and territorial value of Kasunanan Kingdom of Surakarta. This condition has influenced the atmosphere of the custom which are inherent within, and this turns out to create a space and a comfortable stay. The custom is bound in the form of eternal light on the physical and spirit of nobles, which can be seen distinctly. The light is a sign of the presence of God in the livelihood especially.in nDalem Pangeranan This research was done using Naturalistic Qualitative method for 6 months. Sampling was used as the unit of exploration and the analysis consists of fifteen nDalem Pangeranan located at Baluwarti Kampong. This paper suggests that, generally the South direction become exclusive and perennial orientation, The Kejawen ritual become basic of light perennial religious , Wayang showed up in at light of face , accesories, dress in and behavior , and then Microcosmos power controlling macrocosmos cycle. read more

• October 28^th, 2017
• Bani Noor MUCHAMAD (Graduate Student, University of Gadjah Mada, Indonesia)

Abstrack:

This paper is aimed at exploring the living culture of Dayak Meratus tribes and explaining the implementation of the concept of bubuhan in an existing government resettlement program, namely Indigenous Community Empowerment or Pemberdayaan Komunitas Adat Tepencil (PKAT). Knowing and understanding the cultural values of Dayak Meratus tribes are very important in ensuring the success of the resettlement programs. Research is carried out by ethnography method, in particular, the approach of field observation and in-depth interviews. The descriptions presented in this paper are an overview of cultural interpretation and the notion of Dayak Meratus tribes, particularly the ones related to the implementation of resettlement program (PKAT) that so far have been doing well. From the research analysis, two factors have determined the success of the PKAT resettlement program for Dayak Meratus tribes in South Kalimantan, those are the maintenance of kinship system i.e. concept of bubuhan as the basis for the resettlements program and the selection of the resettlement locations based on the balai-adat or traditional dwelling of each kinship group. read more

• October 28^th, 2017
• Bani Noor MUCHAMAD (Graduate Student, University of Gadjah Mada, Indonesia)

Abstrack:

This paper is aimed at exploring the living culture of Dayak Meratus tribes and explaining the implementation of the concept of bubuhan in an existing government resettlement program, namely Indigenous Community Empowerment or Pemberdayaan Komunitas Adat Tepencil (PKAT). Knowing and understanding the cultural values of Dayak Meratus tribes are very important in ensuring the success of the resettlement programs. Research is carried out by ethnography method, in particular, the approach of field observation and in-depth interviews. The descriptions presented in this paper are an overview of cultural interpretation and the notion of Dayak Meratus tribes, particularly the ones related to the implementation of resettlement program (PKAT) that so far have been doing well. From the research analysis, two factors have determined the success of the PKAT resettlement program for Dayak Meratus tribes in South Kalimantan, those are the maintenance of kinship system i.e. concept of bubuhan as the basis for the resettlements program and the selection of the resettlement locations based on the balai-adat or traditional dwelling of each kinship group. read more

• October 28^th, 2017
• Vegitya Ramadhani Putri ()

Abstrack:

Being indigenous means ?had claims of time and space?. Being indigenous also means ?had historical legitimacy?, as well as legitimacy to exclude the others. Then, being indigenous is privilages and rights, as such subsidies, treatments, etc. It happen because there is debatable articulation method to define whom we called as indigenous. Perhaps we had checklist for measurement to define. But, who ?we? is? We-ness, as well as other-ness, comes from and into the reproduction of knowledge. Bacause of the binary oppositional is structural debate, then the discourse of indigenous is constructed, not just given. The reproduction of knowledge about who-indigenous-is had large scale impacts, legally and politically. read more

• October 28^th, 2017
• Sih Natalia Sukmi (Satya Wacana Christian University)

Abstrack:

Bali is a part of Indonesia with unique behavior and tradition. It has some specific symbols which become the mirror of its identity. More than 90percen Balinese are Hindus. For Hindus, the faith is clearly shown in their daily rituals. In the other hand, Bali tradition is similar with Hindus. Identity in their society contain primodial sentiment such as etnics, religion and etc. For this society, identity is a ?self-value? and ?weapon? to face the foreign or external power using symbols in language and culture. Therefore, to get its resistant, built ?pekraman? village or Bali traditional village which legalized by Bali government and considered that villages do not include in ?pekraman? village is foreigners. The resistance of Hinduism is strenghtened after the Balinese bombing in 2003 by ?ajeg Bali? programme. The problems may occur that not 100% of Balinese are Hindus. All of the villages in Blimbingsari are Christian which different from the common Balinese. The matter in this research is the specifically found how Blimbingsari?s effort to obtain a legacy that they are considered as Balinese eventhough they hold their Christianity. This research uses the etnography of communication with the writers?s observation by living in this society. The result of this research shows that Blimbingsari do some effort to acculturate in building cultural symbols by inserting culture of (Hindu) Bali without leaving Christianity. This result indicates that acculturation process within Cristianity and Hinduis in Blimbingsari conducted through some communication media or lines, i.e. the architectures of Pniel Church in Blimbingsari, the carving in Pniel Church, the rituals of Pniel Church, social organization and Awig-awig in villages with Christianity tradition. Blimbingsari uses culture as one of the media to fight for the dominant culture. The acculturation within Hinduis and Christian culture in Blimbingsari village is an effort to fight for without violence, and a conformity which they try to use in reducing conflicts happened inside Bali society. The acculturation of culture creates self identity of Blimbingsari culture, in Bali society which embraces Christian in a village with Christianity tradition. read more