BUILDING CHARACTER OF HARDINESS THROUGH RELIGIOUSITY AND LOCAL WISDOM FOR MERCHANT MARINE CADET IN ACEH, INDONESIA

This study aims to describe the model of character building of prospective marine transportation cadets in Malahayati Merchant Marine Polytechnic, Aceh, Indonesia. The research method used in this study was a qualitative method using a phenomenological research design. Through participatory action research, in-depth interviews, observation, and documentation, the data were found, which Miles and Huberman’s model used as data analysis. The data analysis process consisted of data reduction, data display, drawing conclusion/verification. The research result showed that character educational implementation of Merchant Marine Education in Aceh was conducted through (1) the instruction method, education, suggestion, persuasion, trusting, punishment, guidance and counseling, Habituation, group discussion, and organizational activities. The method implementation adjusted to the activities and educational cadet level starting from prospective cadet to senior cadet. (2) Method implementation intervention conducted through the hidden curriculum like moral knowing, moral feeling, moral action, and religiosity that manifests in five diversity dimensions: religious belief, religious practice, religious feeling, religious knowledge, and religious effects. (3) Attitude nurture implementation conducted through local wisdom habituation that includes exemplary figures of leaders/coach/trainers/senior cadets, behavioral standards, and reflection studies. (4) Religious character educational implementation bears a resilient cadet profile who is smart, professional, skilled, and good. This research finding recommended the importance of religiosity and local wisdom in building the character of Hardiness.

Steamboats in Eugene Chirikov᾿s Life and Work

Images of Volga steamships take an important place in the works of Eugene Chirikov (1864–1932) written by him both before the Revolution 1917 and in exile.The writer’s attention and love for this type of water transport is explained not only by his biography (Chirikov was born and grоwn up on the banks of the Volga, traveled a lot along it, etc.), but also by his assuarance in the special role of the Volga the main waterway of Russia that playing a great role in the fate of the country and people. Therefore, the steamer in Chirikov’s prose appears as a kind of spiritual center, and among its passengers, the greatest interest of the author is caused by pilgrims and pilgrims from the peasant environment, whose prayers, spiritual disputes, songs, legends and legends reflect, according to the writer, the aspiration of the national consciousness to the “Truth of God”. They are opposed to the “pure public” from the 1st class, the description of which reflects not only the author’s critical view of the unfair, in his opinion, social structure of modern society, but also his anxiety caused by the loss of a living religious feeling and spiritual and moral ideals by representatives of the upper strata, without which as history has shown the existence of Russia itself is impossible.

The Birth of a Nation: Views on the Emergence of National Identities in European and Muslim Societies

The emergence of a nation can be understood through the prism of modernist or traditionalist ideas but both ideas agree on the fact that the struggle for territory and influence, the development of the state through the bureaucracy and the collective experience of the community are fundamental conditions for the emergence of a nation and national identity. National identity creates an atmosphere and space in which members of the nation exist, providing the possibility of socialization and cooperation between different strata of society that accept common values and traditions, which has enabled a uniform collective self-definition. The theoretical starting points for understanding the origin of the nation inevitably touch on the French theoretical aspect for which the state is a community of people in a certain area, the homeland is represented by a repository of historical memories, and the patria by a community of laws and institutions of unified political will. From the German theoretical aspect, the emphasis is on the nation as a community of birth and gender culture. The people are understood as a superfamily of common ancestors, languages, customs and religions. In addition to the above theories, the theory of the historical will to live together is unavoidable, which emphasizes the common historical destiny of people living in one country, thus creating a common identity that has a transcendent meaning. In addition to the above, the nation can be understood as a judicial-administrative product with a collective foundation in the state within which sovereignty arises. The cultural background of the creation of the nation and national identities, in its essence, opposes the modern desacralization of the world. Although Western nationalism offered an integrative force for the creation of larger states that no other ideology could provide until then, it led to bloody conflicts and violence in the transition from agrarian to industrial societies. The crises produced by nationalism have been overcome by secularized ideas, values, myths and symbols from the Judeo-Christian tradition, which is easiest to reach in Western European societies in times of crisis. Nation-states in the Muslim world did not appear until the 20th century. After the decisive secularization, nation-states became a political framework in Muslim societies as well. Nationality in its loyalty to the nation was opposed to the hitherto generally accepted loyalty to the ummah. In order to alleviate the tension in this regard, the starting point for the development of nations in Muslim societies is the secularization of traditional values. Religious feeling remains at the root of nationalism in Muslim societies, so loyalty to a nation implicitly means religious loyalty as well. Nevertheless, modern processes of globalization transcend nation and national identities as sources of interethnic conflicts. The foundations are being laid for a global pacification culture that encourages self-definition of local cultural identities and a new way of emphasizing people's sovereignty. As modernization failed in the expectation of weakening national consciousness, national identities and nationalist movements strengthened at the end of the 20th century. The nation once again has the potential to offer solutions to problems that have emerged in a globalizing world in which a sense of continuity of a common past has been disrupted, as important determinants of identity.

STRUKTUR RASA ADORASI

The true religious feeling is rooted in adoration. The taste of adoration is derived from the experience of God which indeed shake one’s soul. On one side, the experience of God leads to the recognition of God as the Great Creator of the universe. In this case, God is experienced as the everything. On the other side, it causes that human being encounters the self-recognition as a helpless creature. One feels as a nothingness of creature here. The feeling of adoration, therefore, has a religious structure in human soul that has a direction to God. As the structure of soul, the adoration is likely to be subjective which means that the subject experiences God (the world of ideas) and at the same time, it is objective that God is experienced by the subject (the real world). The object of the experience of adoration is, particularly, transcendent. Finally, the sense of adoration is needed to revive the living of faith for the believers.

RELIGIUSITAS PEREMPUAN MILENIAL BERCADAR DI TENGAH FENOMENA RADIKALISME-TERORISME

The appearance of veiled women in terrorist groups and acts of terrorism creates a negative stigma on other groups of veiled women. The trend of millennial women who are involved in acts of terror or suicide bombings and how to dress is in the pros and cons. The veil is still debated in the public. However, there are still many young women who wear the veil. This study aims to find and explain the motives, experiences and meanings of religiosity for veiled millennial women in the midst of the radicalism-terrorism phenomenon. This research method uses a phenomenological approach. The methods of data collection are interviews, observation and literature study. The subjects of this study were veiled women who were represented by a purposive sampling technique, namely based on certain criteria including: younger millennial (22-29 years old), they has used or is currently using the veil, they has read or heard studies about radicalism-terrorism, and they have negative stigma related to the use of the veil. The informants of this study found 5 people in the city of Mataram. Data obtained in the field by qualitative analysis and compared with several appropriate previous studies. The results show that the meaning of religiosity for millennial women with veils explains three dimensions, namely the intellectual dimension (religious knowledge), the experiential dimension (religious feeling), and the consequence dimension (religious effect). Meanwhile, veiled motivation comes from internal and external factors. The motivation can strengthen and change the decision to veil in the midst of the phenomenon of radicalism and terrorism. So there is no ideological dimension to the veiled decision.

Religious feeling and authenticity: Dialogues between William James and Bernard Lonergan

The paper analyzes the tricky phenomenon of religious feelings related to the question of authenticity. The challenge to describe and make sense of this elusive relationship, providing one exists at all, becomes clearer against the background of two important figures dealing with the psychology of religion – William James (primarily a psychologist) and Bernard Lonergan (primarily a theologian). While James was a naturalist psychologist who put his study on a background of human nature and followed academic scientific discipline, Lonergan was a Christian theologian who set the goal for his whole system not on the level of cognition but on the transcending dimension of being-in-love with God. They both avoided the extremes of their positions and reached out to a more balanced way of understanding religion in its complexity and sometimes ambiguous significance in the lives of human moral subjects.

Benjamin Constant’s Ideas as an Opportunity for the Substantiation of Religious Feeling only as Emotion

Summary On the basis of B. Constant’s ideas, this article discusses the possibility of studying religious feeling only as emotion and substantiates the superiority of this approach to the cognitive. The difficulties of the non-cognitive approach are mainly related to its fusion with the cognitive and can be overcome by a strict distinction between them. Religious feeling is thereby shown to be an ordinary emotion without any cognitive properties – only as a sensual stream that is specified by the particularities of its flow and its interactions with thought (and probably will). Its specificity as religious would be considered as the effect of such particularities and interactions. Further specification of this feeling – the differences among faith, religious hope, love, etc. – is proposed in the same manner, revealing and distinguishing nuances of its flow. In this way, religious feeling could be considered without mystification, and its nature would be understandable through the mechanism of consciousness. The whole of religion as reduced to religious feeling and consciousness would be accessible in its nature to the researcher while fully preserving its details as they occur in the believer’s consciousness.

Sacred Art Between Tradition and Personal Expression: The Orthodox Icon and Artistical Transgressions of the Canon

The aim of this article is to present a personal reflection regarding the theoretical/philosophical relation between the generally accepted theological grounding of icon painting and other contemporary artistical endeavours to integrate the religious feeling – of Christian-Orthodox inspiration. This reflection is based on a mixture of ideas from different thought-frameworks which have as common ground the need for speculating on issues such as ‘tradition understanding’, ‘personal expression’, ‘art and religiousness’, exactly those key-themes that are constituting the fundamental threads of my argumentation. Hence, my appeal to authors like Lucian Blaga, Leonid Uspensky, Martin Heidegger, Paul Evdochimov, and Christos Yannaras. The point of departure for my study is the powerful and unavoidable conflict between the need for personal artistic interpretations of religious themes – expressed through contemporary artistic techniques and the application of contemporary metaphysical modelings – and the need for attaching oneself to an ‘authentic’ tradition of religious experience and to a community with deep roots in history. My all-round thesis is that this conflict cannot be, at least, clarified by choosing, from the artistic point of view, between two extremes: contemporary secular art on the one hand, and sacred, canonical art on the other hand, but by finding conceptual common pathways.