Post Disaster Students’ Mental Spirituality Development at Government Junior High Schools in Palu

This study discusses teachers strategy to improve students mental sorituality after natural disasters at a junir high school in Palu city. This study was conducted to help students to recover their mental spirituality after experienced traumatic natural disasters. In conducting the study, we used a qualitative case study method. The case of this study was a stateb junior high school in Palu city. Data were gathered through direct field observation, in-depth interviews which involve teachers and the school principle. We also analyzed written material, such as the school teaching activities, to understand how the teachers at the school helped students to recover their mental spirituality during post disasters period. Our study found that teachers has been able to carry out mental and spiritual recovery of the students after the natural disaster in Palu. The students who were initially lazy to participate in religious activities became diligent. Then the students who initially rarely prayed became diligent to pray. The teachers awaken students' awareness of the importance of maintaining spirituality after experiencing a disaster through various religious activities in the school environment

YOGA AND ITS BENEFITS: A PATH OF SEARCH AND MEETING

This article aims to bring a snippet of the historical path of Yoga, identifying its benefits, knowing a little of its practices and conduct to be performed. The word Yoga comes from the Sanskrit root yuj, whose meaning refers to the yoke, joining, union, communion, integration. We can define the Yoga as a set of values, attitudes, precepts and spiritual techniques from India, responsible for founding the ancient civilization of India. The practice of Yoga is based on a need to deepen the spiritual dimension as a way of being able to connect more authentically with yourself and the world. We can understand spirituality through any experience that can produce profound change within each person and can lead to an integration not only personal, but also an integration with the world. Therefore, the Yoga proposes to work, promoting in being a physical, mental, and spiritual recovery of the subject. The practice of Yoga, in the face of meditation exercise, can contribute to the decrease of cortisol and adrenaline levels, improving the activation of the parasympathetic nervous system, reducing anxiety and stress, consequently acting in an improvement of sleep and pain. The secularization process brought effective changes to the religious field, especially with regard to the “new” religions. In this context, new spiritualities were emerging and gaining space and strength. This contributed to the reach of Yoga to be more and more widespread, learned and incorporated into one of the alternative practices that can bring health benefits.

Temperance Societies in Yekaterinburg and Yekaterinburg Uyezd of Perm Governorate in 1907–1914

The aim of the article is to show the importance of temperance societies in Yekaterinburg Uyezd of Perm Governorate, a geopolitically significant region of Russia, during the peaceful period between the end of the revolution of 1905–1907 and the beginning of the First World War. The objectives of the study are to identify the significant characteristics of the temperance societies: (1) the time when they appeared; (2) their number, size, social composition, and ideological orientation; (3) their activities; (4) their significance. The author used a combination of authentic and representative sources: the notes of Yekaterinburg Ecclesiastical Consistory secretary to the Clerical Office of the Holy Synod Chief Procurator of 10 February 1911, about church temperance societies of the eparchy with the charters of nine of them; the biweekly journal Ekaterinburgskie Eparkhial’nye Vedomosti [Yekaterinburg Eparchy Journal]; the materials and reports of all-Russian temperance congresses and unions; reference books. The methodology of the study included the compilation of a list of temperance societies on the basis of a dedicated questionnaire, the analysis and synthesis of the resulting data. The temperance movement was young; as of 01 January 1911, the average age of the society was two and a half years, which means they appeared somewhere in mid-1907. By 01 January 1911, 17 societies (1682 members), or 3.6 societies per 100,000 people, were identified. Sixteen of them were Orthodox parochial, and one, in Yekaterinburg, was non-religious (secular). Out of ten known leaders of societies, six (60%) were priests, two (20%) peasants, one was a worker (10%), and one was a teacher (10%). As for the members of 16 church societies, nine rural societies (56.2%) had mostly peasants, six factory settlements (37.5%) had workers, one (6.25%), in Konevsky village, had mostly peasants and alluvial miners. Thus, most members of the societies were workers and peasants. The main activities of the societies in 1907–1910 were: anti-alcoholic talks, sermons, and the acceptance of temperance vows. In 1911–1914, some societies started to implement mutual help and charity activities, hold public events: sacred processions, temperance festivals, sober weddings; they inspired public censures against bootlegging (illegal wine sale), state-owned wine shops, and private beerhouses. During this period, the number of temperance societies and their membership grew, their influence increased. In the spring of 1914, there were as many as 40 societies with more than 5,000 members. Apart from external reasons, this was facilitated by the support of Mitrophan, the active governing Archbishop of Yekaterinburg and Verkhoturye (1910–1914). Thus, temperance societies in Yekaterinburg Uyezd, as well as in the whole Russia, had a protective and reforming character. They counteracted alcoholic and other (acts of violence, etc.) destruction of the community. As a result, the territories in which these societies were spread and active experienced the gradual physical and spiritual recovery of the community on the local and regional levels.

PENDIDIKAN ISLAM SEBAGAI TERAPI BAGI TERPIDANA PENGGUNA NARKOBA YAYASAN PUSAT REHABILITASI NARKOBA AR-RAHMAN PALEMBANG

The research objective is to restore drug users through the implementation of Islamic education. The research method used was descriptive qualitative method. The informants considered as the data sources were the drug users, their parents, the owner of the rehabilitation center, Yayasan Pusat Rehabilitasi Narkoba Ar-Rahman Palembang, and the local government. The data were analyzed through descriptive normative analysis. The results of this study are 1) rehabilitation is directed at two aspects namely physical and spiritual recovery; 2) the rehabilitation method used is the method of Dhikr and TC (Therapeutic Community) conducted for 6 months; and 3) Islamic education implemented in rehabilitating drug users with a spiritual moral approach includes teaching education on religious foundations, Shalah together, dhikr, and guidance on reading the Qur’an.

Sankofa—the Need to Turn Back to Move Forward: Addressing Reconstruction Challenges that Face Africa and South Africa Today

The Sankofa, a mythical African bird that moves forward while its head is turned backward toward a golden egg on its back, inspires the considerations of this article. The egg here represents a treasure in the form of historical wisdom. This article suggests that Africans have to rediscover and reclaim historical wisdom to address contemporary problems and challenges. It addresses the tension between universalism and particularism that continues to move Africanism to Westernism: a process that is regarded as undermining the soul of the continent. Knowledge of the past provides the potential to repossess what it means to be human in Africa. Since re-memory captures the emotional memory, it serves as a dynamic source for spiritual recovery, healing and reconciliation. To build a collective historical memory of historical wisdom; therein lies the necessary illumination. This article realises that the wisdom of history and tradition possesses the ability to redefine and reconstruct social and religious problems from within the frame of memory. It endeavours to show that a Sankofa connection with the African past provides sustenance for understanding and embodying the present and the future.