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The Post-Human Society

Elemental Contours of the Aesthetic Economy of the United States

Rajani Kanth

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Ruth Pinder

Education Conference , University of Oxford. Rival, L. (1998) The Social Life of Trees: Anthropological Perspectives on Tree Symbolism . Oxford: Berg. Roszak, T. (1999) (ed.) Eco-psychology: Restoring the Earth, Healing the Mind. San Francisco: Sierra Club Books. Schama, S. (1995) Landscape and Memory . London: Harper Collins. Sharman, R. (2007) ‘Style Matters’: Ethnography as Method and Genre Anthropology and Humanism , 32 (2): 117-129. Tallis, R. (1988) The Kingdom of Infinite Space: A Fantastical Journey Around Your Head . London

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Paul Morris

churches and different models and degrees of the separation of church and state. The Declaration 11 also granted equal recognition to non-confessional organisations, such as humanists, reflecting earlier formulations that insist on understanding religion not as an independent factor but as an alternative to humanism, rationalism and Freemasonry. As part of the EU’s work towards a constitutional treaty, from 2002 there were a series of consultations about the role of the churches and the place of Christianity in the EU, including a particular acrimonious debate over

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M. Dahlan


The study examined historical sense of sarak values and their implementation in Gowa, including the concept of sarak as a part of pangngadakkang element, Gowa people’s understanding about sarak as pangngadakkan element, and the implementation of sarak values among Gowa people. This is a qualitative descriptive research implementing field research method. In order to find out the actualization of sarak in Gowa, it also used historical approach as the main method in the research. The data obtained in this study were processed and analyzed in a deductive, inductive, and comparative way. The study found out that sarak is Islamic law as well as pangngadakkang element which is determined after Islam exists and is accepted by the people of Gowa. The implementation of sarak in Gowa is loaded with intellectual, moral, social, and ritual values. Spiritual values related to humanism contain aspects of the sanctity of life. Intellectual value is found in the history that in the era of Gowa Kingdom local people have reached high intellectual capacity. The teachings of sarak also set social values which mainly include on procedures of men relation in the law of family and muamalah. Ritual value is also the most prominent aspect as reflected in palili and attumate ceremony. The research indicated the significance of preserving sarak values as the element of pangngadakkang as long as it does not conflict with the teachings of Islam, for it symbolizes identity of a community that has been bequeathed by the glory of the past.

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Mojgan Abshavi

. New York: Infobase Publishing. Sartre, J-P. (1956). Being and nothingness : an essay on phenomenological ontology. H. E. Barnes (Trans.). London and New York: Routledge. Sartre, J-P. (2007). Existentialism is a humanism . C. Macomber (Trans.). London and New Haven: Yale University Press. Sartre, J-P. (1984). War diaries: notebooks from a phoney war 1939–40 . Quintin Hoare (Trans.). London: Verso. Solomon, R. C. (2005). Existentialism . Oxford: Oxford University Press.