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"Through the second half of the nineteenth and the first half of the twentieth century the Muslim community of Cape Town produced a large number of texts in various fields of Islamic learning, written in Afrikaans, a creolized variety of the language the Dutch traders had brought to South Africa. The Cape Muslim community had its origin in South Asia and Southeast Asia; most of its founding members had been transported by force by the Dutch colonial authorities. Malay was the language in which they had been educated, and for some time it remained in use as the written language. For oral instruction, the Cape Muslim community soon shifted to Afrikaans. At the end of the nineteenth century, the Ottoman scholar Abu Bakr Effendi introduced the use of Afrikaans in Arabic script, replacing Malay as written language. In this paper I deal with the shift from Malay to Afrikaans and the relationship between Malay heritage and Ottoman reform in the Cape community."

"ABSTRAK

Penelitian eskperimental ini merupakan replikasi dari penelitian Bilewicz dan Klebaniuk (2013) tentang konsekuensi psikologis dari simbol religius yang terdapat di tempat umum di Polandia. Sama seperti Polandia, mayoritas penduduk Indonesia memeluk satu agama yang sama. Agama ini menjadi bagian yang tidak terpisahkan dari kehidupan masyarakat sehari-hari. Penelitian ini hendak menguji adanya pengaruh dari simbol religius agama Islam di sebuah ruangan di kampus terhadap afek positif, afek negatif, dan sikap terhadap nonmarital sexuality. Penelitian menemukan tidak adanya pengaruh dari kehadiran simbol religius di ruangan, baik pada mahasiswa Islam yang religius maupun yang kurang religius. Hasil penelitian ini didiskusikan dengan referensi terhadap teori-teori psikologi lingkungan, religious identification, afek, dan sikap

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ABSTRACT

This experimental study is a replication of Bilewicz and Klebaniuk’s study (2013) about psychological consequences of religious symbols in public space in Poland. Like Poland, in Indonesia the majority of the population has one same religion. This religion becomes an integral part of people’s daily lives. This study examined the effect of Islamic religious symbol in a university room on positive affect, negative affect, and attitude towards nonmarital sexuality. The study found that there is no effect of religious symbol display in the room, both on religious moslem students and less-religious moslem students. This result is discussed with reference to theories of environmental psychology, religious identification, affect, and attitude

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"Richard Dawkins menyatakan secara terbuka bahwa dirinya sangat menentang agama karena agama menghancurkan usaha-usaha ilmiah. Anggapan semacam ini bukanlah suatu hal yang baru. Sejak akhir abad ke-19 lahir suatu tesis yang menyatakan bahwa kekristenan dan ilmu pengetahuan adalah dua kubu yang saling bermusuhan. Walaupun tesis ini sudah dianggap tidak memadai, banyak orang Kristen masih memegang Darwinisme di pandangan ini. Pada kenyataannya, perkembangan Amerika Serikat juga mendapat dukungan dari ilmuwan Kristen. Dan ketika kita mempelajari teolog-teolog Old Princeton maka ki dapati bahwa mereka memiliki sikap yang berbeda terhadap ilmu pengetahuan. Di saat mereka menghadapi tekanan atas perkembangan ilmu pengetahuan(dalam hal ini evolusi), justru mereka tidak segan menerima fakta dari evolusi walaupun mereka menolak interpretasi mekanistik dan naturalistik Darwinisme atas fakta tersebut. Teolog teolog old Princeton memberikan contoh bagaimana seorang Kristen harus mengambil sikap terhadap ilmu pengetahuan. Kaum inji di Indonesia dapat belajar banyak dari sejarah dan tradisi mereka."

"One of the great scandals in philosophy from around the beginning of the20th century has been the perpetuation of the idea that there is a substantialdistinction to be made between so-called analytic and continental philosophy—one that goes beyond issues regarding style and sociology. And, eventhough none of the respective participants in the dispute admits to being ableto give the distinction any articulation that does not slip between their fingers,the distinction remains today very real (in the stylistic and sociological sense),wielded by both sides for diverse, abject, anti-philosophical ends (inter alia):the perceived winning of arguments via the appeal to authority; ensuring thatone’s arguments will not be subject to wide-ranging critical scrutiny; themaintenance of one’s image and identity as a member of a particular philosophicalclub at the expense of others’ membership; the perceived entitlementto ignore (and dismiss without reading) vast tranches of literature as some“non-U” other. In short, I think that the belief in the viability of the distinctionis ideological in nature (in the pejorative, Marxist sense that I discuss inChaps. 7 and 8, and which, in a sense, is the guiding theme of this book).One then ought to ask in the present context: why include the word “analytic”in the title of this book? Am I not further securing the credibility of this ideology(used to maintain the positions of power of individual philosophersbelonging to each camp) by so doing? Am I not thus indicating my desire toengage with Islamic philosophy (depending on one’s perceived sense of tribalbelonging) in terms of the “right” or “wrong” way?"

"Skripsi ini membahas percakapan antara guru dan siswa kelas V Sekolah Master yang terjadi ketika kegiatan belajar-mengajar sedang berlangsung. Penelitian ini menggunakan metode kualitatif dengan teknik observasi untuk mendapatkan rekaman percakapan antara guru dan siswa. Percakapan tersebut diteliti dalam kajian pragmatik dengan menggunakan teori prinsip kerja sama, implikatur percakapan, dan kesantunan. Prinsip kerja sama sering dipatuhi dan dilanggar oleh guru dan siswa dalam percakapan. Pelanggaran dari prinsip kerja sama tersebut mengandung implikatur percakapan. Sementara itu, guru dan siswa juga bertutur santun dalam berbicara.

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This thesis discusses the conversation between teachers and students fifth grade at School of Master when the teaching and learning activities occurs. The research uses qualitative method with the observation technique to get conversation between teacher and students record. The conversation researched in pragmatics studies using cooperative principle, conversational implicature, and politeness theory. Cooperative principle usually obeyed and violated by teacher and students in conversation. The violation from cooperative principle contains the conversational implicature. While, teacher and students also polite in speaking."

"Many small languages from eastern Indonesia are threatened with extinction.While it is often assumed that ?Indonesian? is replacing the lost languages, inreality, local languages are being replaced by local Malay. In this paper I reviewsome of the reasons for this in North Maluku. I review the directional system inNorth Maluku Malay and argue that features like the directionals allow thosegiving up local languages to retain a sense of local linguistic identity. Retainingsuch an identity makes it easier to abandon local languages than would be thecase if people were switching to ?standard? Indonesian."