Cockfighters in the Legal, Religious, and Social Perspectives

This study examines the issues related to religious behavior in terms of religious beliefs, religious observance, motivation of doing cockfights, and social perception of cockfighters. From the data analysis found that: first, according to Islamic law, cockfighting is haram, while according to the positive law cockfighting accompanied by gambling is a crime. Secondly, according to their involvement, the cockfighters can be grouped into: tokang tanggha', bhutto, and petaro (gamblers). Thirdly, in the context of belief, the cockfighters remain consistent in his religion (Islam). Fourth, religious observance for cockfighters is simply the practice of social worship. Fifth, is the motivation for cockfighters, among others, are friendship, art, gambling, prestige, and media of communication to solve the social problems. Sixth, the public perceives the actor of cockfighting as someone who still does not get guidance from Allah.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.101

REPRESENTASI SIMBOL KOMUNIKASI NON VERBAL JAMAAH AN-NADZIR DALAM MENYEBARLUASKAN IDEOLOGI ISLAM DI KABUPATEN GOWA

The existence of Jamaah An-Nadzir has given its own colour to the development of Islamic da'wah in Indonesia, especially in Gowa district. This study aims to identify, analyze, and explain in depth the representation of Jamaah An-Nadzir non-verbal communication symbols and the An-Nadzir congregation's da'wah method by placing all the signs used by the An-Nadzir congregation. This research method is descriptive qualitative using the semiotic analysis model of Roland Barthes. This method is used because the researcher wants to learn in depth about the meaning of the denotation signs, connotations, myths and ideologies that exist in the An-Nadzir congregation. Data collection was carried out through observation and in-depth interviews with several figures and members of Jamaah An-Nadzir. The results showed that An-Nadzir's symbols tended to represent the other side of Islamic ideology. Myths and ideology of the symbols used by An-Nadzir such as robes, turban, beard and long hair that are braided as a whole are the culture and Sunnah of the Prophet SAW. Sociologically and philosophically, the way of worship and the communication process that occurs in the community is an exemplary concept

Islamism, Re-Islamisation and the Fashioning of Muslim Selves: Refiguring the Public Sphere

This article explores the political implications of Muslim public self-presentation and forms of self-fashioning associated with the ongoing processes of re-Islamisation in both Muslim-majority and Muslim-minority societies. It sketches how projects of the Muslim public self contribute to a refiguring of the public sphere. The argument put forward is that public practices of self-reform grounded in religion and presented in pietistic terms are political by virtue of being tied to projects of societal reform and because they have a bearing on the public sphere and public space. Proceeding from the premise that the public sphere is not neutral and that the subjectivities inhabiting it are shaped by power relations, the article examines the ways in which projects of Muslim public selves are imbricated in the material conditions of the settings in which they develop and as such are underpinned by dynamics of power and contestation

Timber species in Malay wood carving

Woodcarving is part and parcel of vernacular Malay architecture and craft in Peninsular Malaysia and Southern Thailand. Timber architecture, boats and canoes, hilts and sheath of weapons, musical instrument and utensils are adorned with carving motifs of flora, calligraphy, geometry, fauna and cosmic features Apart from the knowledge and skills on woodcarving, selection of timber species is a determining factor in the making of the carving. This study investigates the criteria used by Malay craftsmen in selecting timber species for their carvings. The method of investigation include (1) review of measured drawing reports of timber building from Universiti Teknologi Malaysia archive, (2) interview with woodcarvers on small and intricate crafts, (3) interview with caretakers or residents of the buildings, and (4) literature review on timber species from Forest Research Institute Malaysia archive on timber classification and its characteristics. Information from the drawings, interviews and literature are triangulated to obtain the types of carved components in architecture and crafts, types of timber species and reasons of their selection. It is found that the Malay woodcarvers observed three factors in selecting timber species for their carvings. The factors are availability of timber, physical characteristics and durability, and craftsmen’s spiritual beliefs towards the timber species. Most carved building components are made from heavy hardwood species such as cengal and merbau because of their strength and durability and availability of sawn timber in large volumes. Motifs of flora, calligraphy, geometry, fauna and cosmic features are depicted on to the components as well as to crafts such as weapons, utensils, tools and furniture. However timber species with fine grains and lustrous surfaces and believed to possess strong spirit such as kemuning and kenaung are carved into hilts of weapons. These criteria address the intrinsic knowledge of the woodcarvers upon the beauty and meaning of tropical timbers and hence in the identity of the carving

Evaluating affordances of streams and rivers pertaining to children functioning in natural environment

This study evaluates the affordances of natural water bodies pertaining to functioning of children. Ten children, aged 4-12, were observed experiencing three streams and two rivers in tropical environment. A phenomenological approach yielded a dataset of the children’s behavioral responses derived from a behavioral mapping and an open-ended interview. The responses are physical movement and words and phrases of the children suggesting their preferences or dislikes toward the water settings. The data was analyzed in three stages, firstly, positive or negative affordances, secondly, a taxonomy affordance of children’s outdoor environment, and thirdly, level of affordances. The children experienced 78 positive affordances and only five negative ones. From the taxonomy, the water afforded 11 categories of environmental qualities in which the categories graspable/detached objects and water offered the most number of affordances, 16 and 15, respectively. Most of the children’s activities were performatory and exploratory types. The results suggest that children perceived the affordances of streams and rivers through physical, cognitive and social interactions. The children, therefore, perceived the water bodies as playscapes affording varieties of functional meanings