There are some reasons why the writer is interested in analyzing this novel. Firstly, Saman novel is a depiction ofthe realitiesof life with all kinds of problems. Secondly, Saman deals explicitly with themes of sexuality that is considered taboo for women writers in Indonesia at that time. Thirdly, Saman novel also reflects the destructiveness of Suharto’s political authoritarianism during “New Order”. Last, freedomofthought that becomes the main issue of this novel is reflected in some parts of the novel.
The greatest gratitude is praised to God, without His allowance and blessing, it was impossible for the writer to finish this research paper as one of the requirements for achieving Bachelor Degree in English Department at Muhammadiyah University of Surakarta entitled “FREEDOMOFTHOUGHT IN THE FALL OF THE IMAM NOVEL BY NAWAL EL SAADAWI (1988): A
representing Ayu Utami’s world views as to freedomofthought. Narration from Saman and other characters give much knowledge and evidence about social, economic, political, science and technology, cultural, and religion aspects at that time. Thirdly, based on the sociological analysis, it is obvious that there is a close relationship between the story of the novel and the social reality underlying it. The story of the novel tells the real condition under the destructiveness of Suharto’s political authoritarianism during “Orde Baru”. Social injustice causes many inflictions to the poor. They always become the victim of the government policy and law. Moreover, gender inequality induces pain towards women. Women’s problems are collective problem so men also have to be responsible to solve those problems.
This study is aimed to show freedomofthought which is represented by all major and some minor characters in Saman novel by using genetic structuralism approach. It is done by establishing two objectives: the first is analyzing the novel based on its structural elements and the second is analyzing the novel based on the genetic structuralism approach. This research is descriptive qualitative research. In this method, there are two types of data sources, namely primary and secondary data source. The primary data source is Saman novel written by Ayu Utami and translated by Pamela Allen in 2005. Meanwhile the secondary data sources are other materials taken from books, journals, and internet related to the study. Both data are collected through library research and analyzed by descriptive analysis. Based on the analysis, the researcher draws the following conclusions. First, based on the structural analysis of each elements, it shows that the character and characterization, setting, plot, point of view, style, and theme are related to each other and form a unity of good novel. Second, based on the genetic structuralism approach, there is a close relationship between the novel and the realities of Indonesian life. The novel is as an object in which the author presents her world view.
Based on the analysis, the researcher draws the following conclusions. First, based on the structural analysis of each element, it shows that the character and characterization, setting, plot, point of view, style, and theme are related to each other and form a unity of good novel. Second, based on the genetic structuralism approach, there is a close relationship between the novel and the realities of Indonesian life. The novel is as an object in which the author presents her world view.
There is no equality between women and men. Buffalos are more precious than women. Men can have four wives but can only have one buffalo. Bint Allah usually thinks her self was visited by God. God appears in many faces, sometime with Imam’s face. Bint Allah grows up in an orphanage after her mother’s death and she is given the name Bint Allah, which means “Daughter of God.” Within the orphanage, her caretakers subject her to mental and physical abuse. One in particular is a man named Baba. His right hand always held a stick. Bint Allah is unaware of what the punishment entails until Baba decides that it is her turn.
provisions of sections 4(7), 6(4) & (5), 38, 277-278 as relevant schedules. Section 38(1) of the 1999 constitution of the Federal Republic of Nigeria, for instance, states that “Every person shall be entitled to freedomofthought, conscience and religion, including freedom to change his religious belief, and freedom (either alone or in community with others, and in public or private) to manifest and propagate his religion or belief in worship, teaching, practice and observation.” The Governor approved the bill establishing the Sharia penal code passed by the Zamfara House of Assembly in January 2000, emphasizing the fact that his State has not contravened the constitutional provision forbidding state religion. Sani and Muslim scholars insisted that if Zamfara State were to adopt Islam as a State religion, there would not have been magistrate courts or high courts and even churches in the State. What the State did was to have two legal systems; Sharia Courts to administer Sharia Laws for Muslims and Conventional Courts (Magistrate and High Courts) to Administer Common Law for non-Muslims. 54
Furthermore, in Article 4, it seeks “to warn and instruct members of the community to maintain and safeguard harmony among believers of different religions as well as unity in public order within a community by not engaging in violation of the law against the followers, members and/or leaders of the … (JAI)” (Article 4). Failure to comply with these provisions would result in sanctions in accordance with the Criminal Code. ARTICLE 19 submits that these provisions are fundamentally incompatible with Indonesia’s international human rights obligations on freedomof expression, freedomofthought, conscience and religion and equality. International human rights standards do not and should not protect religions per se but rather individuals and groups from discrimination and harassment on the basis of their religion or ethnicity. Belief systems themselves should not be exempt from debate, commentary or even sharp criticism, whether internal or external. Furthermore, these laws are counterproductive and prone to being abused, used against the religious minorities they purport to protect. These laws have also been used frequently to target online speech. For example: The Fitna case: In April 2008, the Indonesian Government requested that YouTube remove the video Fitna, 87 a ilm which sparked considerable controversy in Indonesia.
The article is proposed to analyze child’s right which is respresented by the character in Henrik Ibsen’s play The Lady from the Sea by Humanistic Approach. The article sets to analyze the play based on the Humanistic Approach. This study is qualitative study using the play of Henrik Ibsen’s The Lady from the Sea (1888) as the object. There are two kinds of data source: primary and secondary. The primary data source is the play of Henrik Ibsen’s the Lady from the Sea and the secondary data sources are some literary books and some articles related to the play. The method of collecting data in the research is library research by reading and summarising the data. In analyzing the data, the writer employs descriptive analysis. The outcome of the study is as follow: first, children could convey their artistic skill. Second, child right’s access to appropriate information, information is a kind of the important means to know everything. Third, children right to having freedomofthought. Based on the analysis above, it is clear to the researcher to state that the hierarchical needs and child rights are appropriate with the main idea of Henrik Ibsen viewed by humanistic approach.
4.2 On 2 May 2016, the Indonesian police captured 1,700 activists participating in peaceful demonstrations in several provinces of Papua, West Papua Province, Central Java and South Sulawesi. The demonstrators supporting the United Liberation Movement for West Papua (ULMWP) to have full membership in the Melanesian Spearhead Group (MSG). On 15 July 2016, the People's Union for the Liberation of West Papua (PRPPB), that was planning to hold a long march with route Asrama Mahasiswa Papua Kamasan I (Jl. Kusumanegara) Yogyakarta, have been receiving threats and coercion to dissolute their action from the Police officers and othe o u it g oups. I fa t, the Poli e offi e s as su ou ded Papua’s stude t dormitory in Yogyakarta in an effort to prevent long march, and followed with tearing gas, seizing several motorbikes, performing arbitrary arrests and beating. 4.3 In 2014, it was recorded 15 demonstrations took place in Papua. This amount is only
In the south, such as Cilacap, Banjarnegara and Banyumas, traditional and modern conlicts have started since 1930, which is started from Muhammadiyah and NU. he proof can be seen from the works that emerged in that era. he books are published by NU that impressed legitimize practices to counter tradition puriication of Muhammadiyah movement. Around Banyumas, both grow through the organization, even their elites some are transformed through political parties. NU and also its elite that conservatives are joining to PPP, while modern-inclusive joined Golkar or PKB). Likewise with Muhammadiyah, there are conservative (joined to PKS) and there is a modern-inclusive (PAN). In addition to these diferences, in particular when the two are collaborating on the face of the party alliance, for example, PPP and PKS commonly collaborate in terms of formalization of Islamic law through local regulation.
Abstract. The effect of parametric excitation in self-excited has been investigated in two-degrees offreedom problems. The possibility of suppressing self-excited vibrations by using parametric excitation and the dynamic behavior of those kind systems were discussed. In the this paper, we consider a system in three-degrees offreedom problem which by using a linear transformation the system becomes an Autoparametric. The system consists of a central mass and two external masses where those masses are conected by springs with the same constant stiffness. The flow-generated self-excited force is acting on the external masses, it is represented by Rayleigh force. The variable stiffness is periodically varying in time, represents a parametric excitation. It turns out that for certain parameter ranges full vibration cancellation is possible. The analysis of linear case of system shows that there are two conditions in order to obtain an interval of the parametric excitation. Using the averaging method the fully non-linear system is investigated producing as non-trivial solutions unstable periodic solutions. The behavior of this unstable solution is studied in the full system.
In this research, the researcher chooses Oriflame advertisements to be analyzed. Oriflame Cosmetics is an international cosmetic company which began operations in 1967 in Sweden and its products have spread in over sixty countries worldwide (Bhujabal, 2002: 66). Besides its particular language style, the reasons for choosing this brand are its attractiveness, accessibility, and wide circulation. According to Direct Selling News Magazine, which was published in June 2014, Oriflame ranked 10 th as the top direct selling company in the world. It means that this brand succeeds in attracting people to buy the products. Thus, this brand is so popular around the world. In addition, Oriflame publishes a catalag every month which contains the advertisements of the products. People can access the catalogs through the internet and printing media. Therefore, Oriflame advertisements can be accessed easily. The catalogs are also published in many countries. It means that this brand has a tremendous circulation. Due to the success and existence of this brand in so many countries, the researcher would like to analyze the use of figurative language and power relation in Oriflame advertisements.
After seven years of torture caused by scarlet letter , Hester tosses the letter aside for an hour. The return of this letter however, is beneficial to Hester. The letter’s refusal to be sweep away, Pearl’s refusal to join an unlettered Hester and Dimmesdale insistence that Hester do whatever it takes to quite Pearl, force Hester to reaccept the symbol of the sin she had wrongly diforced, and therefore allow Dimmesdale and Hester to share a mutual public shame. When Hester tosses her sin aside in the forest scene she is not successful in living her si forever. “the mystic token a lighted on the hitherd verge of the sterams. With a hand’s breath further fly it would have fallen into the water, and have given the little grove another to carry onward…” (pg. 185) the brook does not carry off Hester’s letter and therefore, the disgrace of her sin is still close by.