4,584 research outputs found
NILAI-NILAI ETIS ADAT PERKAWINAN MASYARAKAT ACEH (Ethical Values of Marriage Custum ofAceh Society )
The title of this research is " Ethical Values of Marriage Custom of Aceh Society". The aims of this research is to study the philosophical-ethics meanĆĀ¬ing in the marriage custom ceremony of Aceh society, to give critical evaluaĆĀ¬tion of philosophical-ethics of symbols in that ceremony, and to know is that ethical meaning be able to anticipate the foreign cultural influence which is incompatible generally with personality of Indonesian society and especially with society Aceh custom.
This research is library research. Both primary and secondary data taken from some books, previous research result, and interview with custom, reliĆĀ¬gion, and society figures, and reseacher that has competency in the field of marriage custom. Methodical stages in this research is data collecting, idenĆĀ¬tify and classify of matter, and analyze by use metodical of philosopical-reflective-hermeneutics, with stages viz description, interpretation, heurisĆĀ¬tic, and critical reflective. Description used to depict contents or matter and aims of marriage ceremony. Interpretation used to interpret symbols in that custom ceremony. Heuristic used to be able to open a new way in solving problems in that ceremony custom so that achieved a new understanding and meaning deeply. Critical reflection used to give reinterpretation of that analyze result to get a new comprehensively understanding of philosophiĆĀ¬cal-ethics in the custom ceremony.
The summary of this research is that symbols in the marriage custom ceremony of Aceh society represent the acculturation from both religion value and culture that have religius and ethics in their character. Religius because it depict of human being and God relation. Ethics because it depict of fellow being relation including having a good attitude to both parents, moral teaching to husband and wife or bride. Intend of ethical meaning that will be achieved in the custom ceremony is in order to every society members and especially bride be able to internalize morality values so that get a inner and outsider nappy life. Intend of ethics of the custom ceremony be able to be made a shield from the outside culture influence which is irrelevant with own personality.
Key words: ethical values, marriage custom, Aceh society custom
REVITALIZATION OF ACEH CUSTOMS IN FORMAL EDUCATIONAL INSTITUTIONS
The study aims to strengthen the role of school in transforming Aceh customs. Schools as an official formal education institution, dealing with two issues namely their feelings cannot be ignored between customs and culture is a case that should be maintained continuously, and schools have to collide with system reining the power of cruising and creativity of education institutions in developing the value of custom. In addition, schools have a desire to interpret Aceh customary by themselves. Those things are done in two issues; First, the lack of teacher understanding customs well and perfectly. Secondly, low supported funding supporting every work in revitalization of custom. The study found that revitalization and strategy in developing in formal schools are undergone by two ways; theory and practice. Theoretically, schoolsĆĀ include custom materials through several lessons. Then practically, schools encourage studentsĆ¢ā¬ā¢ creativity in many ways, both in school activities internally and externally
Qanun Jinayat And Sharia Police: A New Violence In The Context Of Gender In Aceh Indonesia
Polisi Syariah Qanun Jinayat (Hukum Pidana Islam) didasarkan pada UU Syariah No.11 / 2006 tentang Pemerintahan Aceh. Qanun Jinayat adalah aturan untuk melindungi harkat dan martabat manusia serta menjaga dan melindungi masyarakat Aceh agar tetap mengikuti ajaran Islam. Polisi Syariah kemudian bertugas melakukan operasi terkait penerapan Hukum Syariah. Tugas tersebut dilakukan dengan memantau kota, mengendalikan, dan melakukan razia di tempat-tempat yang dinilai melanggar syariah di Aceh. Di antara kasus-kasus yang terjadi di Aceh yang terkait dengan Qanun Jinayat, ada yang melibatkan adat istiadat di mana Polisi Syariah kemudian menyerahkan kasus-kasus Qanun Jinayat ke pengadilan adat untuk diselesaikan. Wacana Perda (peraturan daerah) menjadi perbincangan di kalangan masyarakat Aceh. Beberapa aspek berkontribusi pada perluasan sistematis penelitian data, wawancara, dan observasi. Oleh karena itu, makalah ini mengeksplorasi otoritas politik baru terkait Qanun Jinayat, di mana pemerintah Aceh memiliki kewenangan eksklusif terkait Polisi Syariah. Moralitas kejahatan dan pengalaman gender melalui Peraturan Daerah berpotensi menimbulkan kekerasan dan diskriminasi terhadap perempuan di Provinsi ini.[Sharia police of Qanun Jinayat (Islamic Criminal Law) is based on the Sharia Law No.11/ 2006 on the Governance of Aceh. Qanun Jinayat is a rule to protect the dignity and human and keep and protect the people of Aceh from staying following the Islamic teachings. Sharia Police focuses on conducting operations in the context of implementing Sharia Law. The service is carried out by monitoring the city, controlling, and conducting raids in places deemed to violate the Sharia in Aceh. Among the cases that occurred in Aceh in the context of Qanun Jinayat, some involve the adat (traditional custom) in the implementation, in which Sharia Police then gives the Qanun Jinayat cases to the custom courts to be resolved. In Aceh, the discourses of Perda (local regulation) become the debates among the people of Aceh. Several aspects contribute to the systematic expansion of data research, interviews, and observation. Hence, the paper explores the significance of the new political authority regarding Qanun Jinayat, in which the Aceh government has exclusive authority in the implementation of the Sharia Police. A morality of crime and gender experience through regulated by the Regional Regulation can create violence and discrimination against women in this province.
Efektifitas Penyelesaian Sengketa Warisan melalui Majelis Adat Aceh (Studi di Kecamatan Darussalam, Kabupaten Aceh Besar)
Judicially, there are types of settling a dispute case: by litigation in the court and by non-litigation outside of the court. In non-litigation as an alternative settling. In Aceh Besar, a dispute is dominantly settled through Majelis Adat (Adat Council) like a problem of inheritance because the people think that it is in accordance with the people's sense of justice which is more effective. It is, therefore, interesting to analyze is how far the effectiveness of settling a dispute in inheritance the Majelis Adat is. It was located in Darussalam Subdistrict. The result of the research showed that the legal ground for Majelis Adat Aceh Besar in settling dispute in inheritance by handing down the Verdict No. 40/1999 on Organization of Aceh Special Region in which Aceh and Law No. 11/2006 on Aceh Provincial Government. The role of Majelis Adat Aceh Besar in settling dispute in inheritance is a mediator and as a communicator. The implementation of the ruling of the Majelis Adat Aceh Besar in settling dispute in inheritance for the conflicting parties was effective since it is carried out by the stakeholders so that it can be settled by adat (custom) without any conflict in the future
Decentralization, identity construction, and conflict : education under Aceh's special autonomy : a dissertation presented in fulfilment of the requirements for the degree of Doctor of Philosophy in Development Studies, Massey University, Palmerston North, New Zealand
This study contributes to the existing literature on decentralization by exploring the relationship between decentralization, identity construction and conflict in the context of decentralization reform in Indonesia. Using the concept of bottom-up autonomy as its theoretical lens, this study explores the impact of political decentralization on the autonomy of Aceh and examines the notion that autonomy can contribute to peaceful management of intra-state conflict. The study involves research into education stakeholders in the two districts of Aceh and uses the qualitative methods of pairwise ranking, semi-structured interviews, observation, and document analysis.
More specifically, the impact of decentralization on the autonomy of Aceh is investigated through perceived changes in three areas of education: the curriculum, the structure, and the financing of education. The results demonstrate that the autonomy agreed between Aceh and the Indonesian government has contributed to extensive bottom-up autonomy for Aceh by accommodating the distinct identity of the Acehnese and by providing a political framework for local empowerment. Through providing frameworks for the accommodation of local identity and for local empowerment, the form of bottom-up autonomy resulting from political decentralization has offered negotiated avenues for managing intra-state conflict peacefully. These frameworks have hopefully created common ground for both parties to sustain peace.
However, this study also revealed that there is potential for internal discontent within Aceh society as a result of perceived unequal access to resources. This study does not, therefore, emphatically conclude that political decentralization necessarily reduces conflict. Instead, this research suggests that political decentralization which results in extensive bottom-up autonomy may be a tool for promoting a more peaceful management of conflict between regions and the central state than would otherwise be possible
Restricting paracetamol in the United Kingdom to reduce poisoning: a systematic review
Background Paracetamol poisoning is implicated in about 150-200 poisoning deaths per year in England and Wales. We review previous studies assessing the effectiveness of regulations introduced in 1998 to restrict sales of paracetamol and reduce paracetamol poisoning. Methods We searched the following electronic databases: MEDLINE, EMBASE, CINHAL, HIMIC, COCH, APC, CENTRAL and DARE. English language publications between 1998 and 2003 were included. Studies were included if they took place in the United Kingdom and assessed changes in any aspect of paracetamol poisoning following the introduction of the 1998 regulations. Results Twelve studies were identified, which examined several different outcomes. Three studies examined admissions to liver transplant units; all reported reductions. Eight studies evaluated severity of paracetamol poisoning; three reported reductions but five did not. Five out of six studies reported reductions in hospital admissions. One study reported reduced mortality in England and Wales after 1 year while another found no difference in Scotland 2 years after the regulations were introduced. Two studies observed a significant reduction in over-the-counter sales. Studies suffered from several limitations including short follow-up periods, no case definition for paracetamol poisoning and lack of comparison groups. Conclusions The limitations of these studies makes it difficult to draw firm conclusions. They do, however, suggest that the 1998 regulations may have been associated with reduced admissions to liver units and liver transplants, reduced hospital attendance due to paracetamol poisoning and reduced sales of paracetamol. Further research is needed to fully evaluate the impact of the 1998 regulations. In the future, formal evaluation of the impact of similar interventions should be an integral part of policy formation
Developing a cultural competence assessment tool for people in recovery from racial, ethnic and cultural backgrounds: the journey, challenges and lessons learned.
In 1997, Maryland implemented a new managed care mental health system. Consumer satisfaction, evaluation and cultural competency were considered high priorities for the new system. While standardized tools for measuring consumer satisfaction were readily available, no validated, reliable and standardized tool existed to measure the perception of people from minority groups receiving mental health services. The MHA*/MHP* Cultural Competency Advisory Group (CCAG) accepted the challenge of developing a consumer assessment tool for cultural competency. The CCAG, composed of people in recovery, clinicians and administrators used their collective knowledge and experiences to develop a 52-item tool that met standards for validity and reliability. Consultation from a researcher helped to further develop the tool into one possessing tremendous potential for statewide implementation within Maryland's Public Mental Health System. Recognizing the limitations of the study and the need for further research, this instrument is a work in progress. Strategies to improve the instrument are currently underway with the Mental Hygiene Administration's Systems Evaluation Center of the University of Maryland and several national researchers
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