Pada dialog dan adegan ini, melalui teks yang dihadirkan. Peneliti melihat melalui konteks situasi terlebih dahulu yang digambarkan oleh TRANSTV. Konteks situasi yang dihadirkan media berupa adegan Ruben dan Pak Ngeneh yang berjalan menuju ke rumah setelah selesai berjualan seperti pada gambar di atas. Pada saat di perjalanan pulang, media memanfaatkan sebuah tangga yang menjadi akses masyarakat di daerah desa tersebut. Sehingga pada scene ini, media memperlihatkan drama realitas melalui Ruben Onsu dan Bibi Nonie sebagai orang kota yang melewati tangga menurun, licin dan curam. Dari sinilah teks yang dihadirkan media melalui bahasa pada dialog dan adegan ini dapat dilihat. Situasi yang dihadirkan media untuk memberikan wacana kepada penonton, bahwa Ruben melewati jalan tangga menurun yang licin dan berlumut dibuat dramatisir, sehingga secara tidak sadar konsep selfandother hadir.
In practice, the theories on worldviews discussed above cannot readily be applied or utilized to reveal the real worldviews of societies. The writer has shown this through her research into the wong pinter of Temanggung, Central Java (Sartini & Ahimsa-Putra, 2017b). Although it is true that worldviews function to direct the community and are rooted in various sources of values, including religion and culture, when theory is applied to identify real-world phenomena it is insuicient to provide a clear picture. Furthermore, although theories of worldviews explain that diferent categories of worldviews cover separate concepts of time, space, causality, andtheSelfandtheOther, in reality such a clear division is not easily realizable, nor are theoretical categories readily applicable. Every society has its own speciic undertandings of time, space, etc. For intance, in examining conceptualizations of time, Ohnuki shows how the Ainu people undertand days and seasons (Ohnuki-Tierney, 1969, p. 491). Among the wong pinter in Temanggung, a diferent view of time was found, one that did not emphasize chronological time over a certain period.
In literature, questions of theselfandtheother are frequently presented. The identity politics that gained prominence after the attack on the World Trade Center in New York on 11 September 2001 has occupied considerable space in this debate throughout the globe, including in France. One example of a novel dealing with theselfandother is Michel Houellebecq’s Soumission (2015). This article attempts to explore the processes of seling and othering in this work. The politics of identity that seems to present Muslims and Islam as theotherand French as theself is also extended to other identities and aspects involved in the novel. This article attempts to show, irst, how the French author Houellebecq positions theselfandother in Soumission; second, the type of selfandotherthe novel focuses on; and third, how its seling and othering processes reveal the gender hierarchy and social categorization of French society. It inds that the novel presents a hierarchy in its narrative through which characters are positioned based on their gender and sexual orientation, as well as their age and ethnic heritage.
the “other” suggests that she is both female and feminized, occupying a secondary place and having the characteristics of immanence, passivity and voicelessness (1953: xvi). The Second Sex is integrated around the question, “What is woman?” The initial answer to this question is that woman is defined as not man: “She is defined and differentiated with reference to man and not he with reference to her; she is the incidental, the inessential as opposed to the essential. He is the Subject, he is the Absolute – she is theOther” (1953: xix). The notion of woman as the “Other” is the main argument of this book. Man sets himself up as the standard, the One, which immediately puts the woman as theOther. Beauvoir says: “Now, what peculiarly signalizes the situation of woman is that she – a free and autonomous being like all human creatures – nevertheless finds herself living in a world where men compel her to assume the status of theOther” (1953: xxxiii). That woman is consistently defined as theother by man who takes on the role of theSelf constitutes the main thesis of The Second Sex: woman is patriarchally forced into an oppressed position and unequal relationship with man through her relegation to being man’s Other.
The second experience of ëQuests for Assertioní in Chapter 6, ëBhakti: A Faith for Rehabilitationí by Guy Poitevin and Hema Rairkar, is the intimate life story of a lonely woman left to fend for herself alone with her faith and her God. The form of her personal attestation is actually emblematic of the path of bhakti followed by generations of simple devotees for centuries. The study deals with Bhakti as a modality of self-assertion. Bhakti offers a space of personal relation and profound mutual attach- mentóa privileged rapport of affective intimacyówith a benefi- cent transcendent entity, to a lonely woman devotee cut off by repressive social constraints from any belonging. The process is an inversion from a state of human non-entity to an assurance of recognition and a sense of existential sanctity despite a context of deprivation and estrangement socially enforced by society. Seen in this perspective, bhakti may even functionally appear as a mode of defiant communicative move, an indirect attempt at present oneself ëas oneselfí through the mediation of religious representations. The support of that process of revelation and possibly inversion is the wealth of musical and poetic resources of the bhakti traditionóabhaΔga, bhajans, ov∂, gav¸aƒ, årat∂ songs, and narratives. The disciplines at stake are psychology and cultural anthropology to the extent the analysis means not to explain away with reference to a context but to understand from within the intentionality of the faith of a peasant, leprous and illiterate woman, as an initiative from within against oneís imme- diate environment.
glance, it would seem as if she secures certainty in order to be assured that she will have a self to return to from the beyond of her encounter with God. But this certainty that frequently pins itself to selfhood in Angela does not play a normative role. A significant aspect of Angela’s mysticism is repetition, demonstrated in the very structure of her Book. Although the text chronicles “steps” that appear to move in a linear fashion, time and again, Angela tells us that each experience is more than any before, that her joy exceeds any she has ever known, or that her suffering is beyond what she had thought possible. While each experience is unique, repetitions of God’s penetration and her return to her self abound. Angela will immerse herself in God “as if dead” with the certainty that he is making her “come alive” because it is only with the certainty of her existence that Angela can perform a repetition (with a difference) of her experiences of the divine. 28 If she were no longer able to return to ipse, Angela would not be
The evolutionary perspective outlined above suggests that openness to social inﬂuence is inextricably tied to other orientation. Brewer (2004), for example, argued that openness to social cues is motivated by the fundamental human drive of belongingness. Thus, factors that stimulate the belongingness motive also lead to conformity and cooperation. In addition, since societies attempt to instill other-oriented values in their members, openness to social inﬂuence should ultimately reinforce other-interest by leading to the acquisition of other-oriented values (Simon, 1990). Thus, individuals who have internalized strong other-oriented values are less apt to engage in rational processing and more likely to rely on norms and social cues that promote collective interests, albeit occasionally at the expense of individuals’ self-interest (Fehr & Fischbacher, 2003; Simon, 1990, 1993). This premise was supported in a study by Korsgaard, Meglino and Lester (1996), who found that the choice behavior of persons who were higher in other-oriented values was less likely to be based on a systematic integration of their existing beliefs and valences.
has big wishes to play soccer. When Viola's soccer team at Cornwall got cut so she wanted to join the boys team, but they did not allow. So she thought "If you can't join them, beat them". Viola's twin brother, Sebastian (James Kirk), is supposed to enter Illyria as a new student. However, he plans to visit London secretly to enter a contest with his rock band. Sebastian asks Viola to cover for him by telling the school that he is sick and each of their parents (who are divorced) that he is staying with theother.
Second, the proportion of variance explained across studies was rather small. One explanation is that we used heterogeneous sam- ples of employees in a variety of functions and roles. Relatedly, testing for interaction effects in regression analysis is a rather conservative approach, which may also have contributed to the relatively small proportion of variance being explained (see, e.g., G. H. McClelland & Judd, 1993). Third, it cannot be excluded that self-concern andother-orientation do in fact explain a significant but small amount of variance in the various relationships that we studied. Obviously, this begs the question about relevance— although we have an empirically supported theory, other interven- tions may be much more powerful. It is important to note, how- ever, that our theoretical perspective was not developed to design system interventions but, instead, to better understand when and why employees are, or are not, influenced by situational cues regarding the jobs they perform, the group they work in, and so on. We thus were not interested in uncovering the most powerful intervention to combat low work motivation, or lack of personal initiative, or unacceptably low levels of prosocial behavior. Our theoretical perspective is, however, potentially useful in fine- tuning interventions that appear less successful than desired.
It can be concluded that informants tend to restrain themselves, though they want to express it, but consciously they control it well. They called it “munggah mudhunke rasa”. The informants said that to recharge their energy, they through “keep walking” even though they feel powerless. The informants try to keep on their awareness to stay optimistic by decreasing a bit of their desires. Suryomentaram (1931) explained this with the concept of bungah (happiness) and susah (sadness) that are caused by human’s desires. When a desire is achieved, happiness will come. However, the achievement of one desire will widen (mulur) another desire which also demands to be fulfilled. When this desire isn’t fulfilled, the sadness ( susah) will come and therefore shrinking (mungkret) the desire by lowering its standard for easier achievement. This effort will also help in achieving happiness, instead of terminating the desire. This is what the informants do in coping with (very) difficult life problems. In order to maintain optimism, they decrease a bit the desire to be able to fulfill it and recharging their energy at the same time.
Theother conflict which is caused by his envious feeling happens after his school principal expels Jesse for three weeks because he has stolen some metal sodium and exploded the school’s septic tank. Jesse says to her mother that he cannot feel what is like being a kid whose sister is dying of cancer. At the same time, Sara looks at a bruise on his arm. She accuses the bruise is caused by a needle of heroin. This makes Jesse angry and tells that it is not her business. He wonders why her mother does not realize that it is caused by taking out of his blood for keeping Kate alive in platelets (Picoult 320-321). In this conflict, Sara applies solving resolution by asking for her son’s explanation. Meanwhile, Jesse applies avoidance. He keeps away from his mother’s further question. He leaves his mother before she asks him to give more explanation (Picoult 321).
The mortality salience is the condition in which the awareness of inevitable death dominant in individual cognition. It is because individuals were exposed on death related events or information such as transportation accidents, natural disasters, criminal victims or simply after attending cremation ceremony which is part of daily activities for most of people. The mortality salience hypothesis states that if psychological structure either worldview faith or self-esteem functions as a buffer against death concerns, reminding individuals of death should increase their need for that structure. So that reminding inevitable death will increase mortality salience and increase the need for the protection provided by faith in the cultural worldview andself esteem. It influences evaluations of people whose behavior, beliefs, similar or different from that of them. It is reflected on an enhanced positive evaluation of those who support the worldview and an enhanced negative evaluation of those violation or deviate from the worldview Mortality salience (MS) also amplified preferences for worldview- supporting others over worldview-challenging others (worldview defense reaction).
We are now on a journey of cooperation between two establishments which possess very similar attributes and ambitions. UTeM’s main business is dealing in education, highly emphasizing on research & development activities, as required of all the universities in this country. Man & Tel Co. Ltd is an educational global company that handles technical
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This paper forms a part of a larger research project. The project itself aims to understand how students coming from different linguistic backgrounds and contexts diversely establish and maintain interpersonally oriented argumentation throughout the various stages of their thesis. It denotes a more pedagogical motivation as it has been based on a concern that students in the Indonesian EFL (English as a Foreign Language) context experience difficulties in bringing in and negotiating with others in their academic texts. The project is generally divided into two parts: seeing writing as negotiation--the application of the interpersonal language for negotiating meanings and as stage goal-oriented argumentation—adoption of the academic genre. The data were taken from two theses written by an Honours student from an Australian university and a high-graded student from an Indonesian university (English department). These texts were analyzed to see how they differ in developing argumentation throughout the stages of the theses genre. The analysis has been shaped by the theory of APPRAISAL (Martin, 2000; Martin & White, 2005; White, 2003) and of genre-pedagogy (Martin, 1992, 2009; Martin & Rose, 2007; Rose, 2006).
The purpose of this research note is to consider small business access to and use of the unfair dismissal provisions in the WRA. In doing so, the job gener- ation potential of small business is briefly addressed as this underpins arguments for further legislative change. The first section contains an overview of small business in Australia and a brief examination of small businesses as job gener- ators. Exemptions from seeking a remedy for termination of employment in the WRA are outlined in the second section, while the ability of employees in small business to access and use the current provisions is also analysed. It is argued that the current provisions already exclude many small business employees. Finally, the argument that unfair dismissal provisions inhibit small business employment is considered. The conclusion by the Full Court of the Federal Court (Wilcox, Marshall and Katz JJ) Hamzy v Tricon International Restaurants t/as KFC and ors (2001) FCA 1589 (the KFC case), that ‘a proper factual foundation’
If the ant had done this, it would have walked in and out of a vertex 20 times in total (once at each end of each of the 10 edges). The cube has 8 vertices and each vertex has 3 edges meeting at it, so since the ant has not walked along the same edge twice, then it can only have been in and out of any given vertex at most 3 times.
Alice Walker was born and raised in Georgia. When Walker was eight years old, her brother accidentally shot her with a gun, made her blind in one eye. This injury played a great role on building her self-conscious, and she started writing poetry. In Georgia where people would call a girl ― womanish ‖ , Alice Walker captures the spirit of the ― womanist ‖— the term she created herself, where she reflects it through her fictional characters. She defines her own black feminism and use the color purple to symbolize her feminism, which is depicted on her novel The Color Purple. In the 1965, after graduating, she went to Mississippi and joined the Civil Rights Movement. Her participation in the Civil Rights Movement more or less influenced her political and social views which she expresses it through her literary works. This does not only influence her thoughts on racial issues, but also develop her interest of her root in Africa, which is well reflected through Nettie ‘ s description in The Color Purple. Alice Walker ‘ s first novel was published in 1970 and her second one in 1976. Both books dealt with the Civil Rights Movement. The Color Purple which is published in 1982 is her most successful work and made her an important American writer.
In everything we must make ourselves neutral by stripping ourselves of all particular interests. We should only consider what justice demands in each case. If the people we do business with wander from the right path and initiate some injustice against us, charity obliges us to use every means to help them recognize their duty toward us and return to it, just as we would deserve similar assistance if it were a question of someone else’s interests. Of course this must be done on condition that we are not acting out of some hid- den greed that is using charity as a pretext. Our action must be based on a completely impartial concern to see justice respected everywhere. Nonethe- less, after he had reflected some more on this issue, he accepted our mother’s judgment. He feared that this stiff opposition of my siblings indicated their deep attachment to this inheritance, which they perhaps had considered as something already acquired. If that was the case, it would only disturb them without profiting them if we demanded that they accept that things were go- ing to turn out differently than they wanted. Instead of reminding them of their obligations, we would only embitter them.