Tuhan Ada di Mana-mana: Mencari Makna bagi Korban Bencana di Indonesia

Siahaya, Johannis; Siahaya, Karel Martinus; Rinukti, Nunuk

doi:10.30995/kur.v6i1.147

Cited by 7 publications

(8 citation statements)

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“…The intensity of natural disasters that are increasingly occurring in various parts of the world including Indonesia recently has resulted in many casualties, in addition to property losses (Siahaya et al, 2020). This situation caused deep trauma for the people who experienced it so that it affected their post-disaster situation.…”

Section: Findings and Discussionmentioning

confidence: 99%

“…The phenomenon of natural disasters has been common in recent years, which has become the world's attention (Siahaya, Siahaya, & Rinukti, 2020). The occurrence of natural disasters certainly has a lot of negative impacts on people's lives, including the large number of casualties, loss of property, environmental damage, and disruption of the psychological function of victims of natural disasters (Utomo & Minza, 2016).…”

Section: Introductionmentioning

confidence: 99%

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Changes in Society after Natural Disasters

Roslinawati¹

2021

IJRISS

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Natural disasters greatly affect people's lives, both in terms of behavior and socio-economic conditions. This study aimED to determine and analyze changes in the behavior and socio-economic conditions of the community after natural disasters in Palu City. This research was designed qualitatively with a descriptive approach. The population of this research was the people of Palu City. The research sample was determined purposively. The data collection technique was a direct observation in the field and in-depth interviews. The data analysis was carried out qualitatively, consisting of the data reduction stage, data presentation, and conclusion drawing. The results of the study found that there had been a change in the behavior and socio-economic conditions of the people of Palu City after the earthquake disaster on September 28, 2018. Changes in behavior were indicated from mutual help and kinship between individuals in society which was higher after the disaster. Even the community seems to have family ties to each other even though they are not. Meanwhile, from the socioeconomic conditions, there have also been significant changes marked by changes in life in the post-disaster community. Many people have lost their property due to infrastructure damage and this has made the social and economic conditions of the community deteriorate. Damage to infrastructure has resulted in the loss of job opportunities, which then has an impact on decreasing community income after the disaster.

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Section: Findings and Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Changes in Society after Natural Disasters

Roslinawati¹

2021

IJRISS

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“…Foodstuffs consist of 96% organic matter and water, while the rest are mineral elements which are inorganic substances (ash content). In the combustion process, organic materials are burned but inorganic substances are not, which is why they are called ash [19]. The results of the ash content of milkfish sauce with variations in the addition of salt concentration and pineapple extract showed a significant difference in each treatment group.…”

Section: Proximate Analysismentioning

confidence: 99%

“…Aspartate is a non-essential amino acid content that functions to help detoxify the liver, improve the immune system, inhibit tumor cell growth, help convert carbohydrates into cell energy [19]. Aspartate in the fish body plays an important role in stimulating the gustatory organs (tasting organs) and olfactory organs (olfactory organs) [23].…”

Section: Amino Acid Contentsmentioning

confidence: 99%

Characterizations of Milkfish Sauce on Amino Acid Content with Variations in Addition of Salt and Pineapple Extract Concentration

Listyaningrum¹,

Lailatussifa²,

Andayani³

2022

IOP Conf. Ser.: Earth Environ. Sci.

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Fish sauce is synonymous with salty taste and distinctive fish aroma. The good quality of fish sauce is supported by the amino acid content, proximate analysis and the assessment of the organoleptic preferences of the product by the panelists. This research aimed to determine the effect of increasing the concentration of pineapple extract on the organoleptic characteristics of fish sauce and the most abundant amino acid content in fish sauce and the best quality of fish sauce treatments. The research is based on randomized design of 4 days fermentation with salt : pineapple extract concentration ratio of 20%:5%, 20%:10%, 15%:15% and 25%:20% respectively. Research analysis such as amino acid content and proximate analysis were evaluated by the ANOVA test and DMRT test, while organoleptic test was evaluated by Kruskal Wallis test. The higher of the concentration of pineapple extract, the lower of amino acid content of the fish and the taste getting sourer. The best treatment for milkfish sauce was found in the treatment with salt concentration : pineapple extract = 15%:15% indicated by the highest amino acid content of glutamate, lysine and aspartate compared to other treatments, the highest protein content and water content and the best organoleptic assessment.

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“…dalam artikel mereka Tuhan Ada di Mana-mana mencoba mengajak pembacanya untuk mengkritisi praktik beragama masing-masing (Kristen, Yahudi, atau Muslim), apakah praktik beragamanya berhenti pada aspek ritual atau mewujud dalam sosial umat manusia? 78 Siahaya dkk. menegaskan bahwa agama hadir demi kebaikan manusia dan Tuhan turut mengilhami kebaikan (mis.…”

Section: Paradigma Teo-antropodisi: Mengasihi Allah Dan Sesama DI Tengahunclassified

Dari Teodisi dan Antropodisi Menuju Teo-antropodisi: Mengasihi Allah dan Sesama di Tengah Pandemi COVID-19

Fangidae

2020

VJTP

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Penderitaan merupakan realitas yang tak terelakkan. Kali ini, dunia berhadapan dengan pandemi COVID-19 yang menyebabkan penderitaan di beberapa aspek kehidupan manusia seperti kesehatan, sosial, ekonomi, psikologis, hingga religius. Polemik ini menghantar kita pada diskusi seputar teodisi. Teodisi merupakan paradigma yang digunakan Leibniz untuk membela kemahabaikan dan kemahakuasaan Allah di hadapan realitas penderitaan, tetapi teodisi cenderung berhenti pada ranah teori tanpa praktik. Sontag mengusung paradigma antropodisi dalam wujud solidaritas sosial yang mengedepankan praktik untuk mengkritik teodisi yang terlampau abstrak dalam membela Allah tanpa mempedulikan penderitaan manusia. Antropodisi tampaknya terlalu sosialis dan cenderung berpegang pada kemampuan manusia, sehingga mengeksklusi aspek religius dalam solidaritas sosial. Levinas merespons kegelisahan ini dengan mengusung teodisi etis. Paradigma teodisi etis digunakan Levinas untuk memperlihatkan kehadiran Allah melalui manusia yang bertanggung jawab terhadap penderitaan sesamanya. Artikel ini mengusulkan nama, pemaknaan, dan pengembangan baru terhadap teodisi etis, yaitu teo-antropodisi. Teo-antropodisi merupakan paradigma yang merangkul teodisi sekaligus antropodisi. Teo-antropodisi berusaha membuktikan kasih Allah bukan dengan pembelaan ala Leibniz yang melulu berteori atau bukan semata-mata solidaritas sosial ala Sontag yang mengedepankan praktik. Teo-antropodisi mengorelasikan teori dan praktik tersebut sama seperti iman (teodisi), tanpa perbuatan (antropodisi) adalah mati. Teo-antropodisi berfondasikan prinsip “mengasihi Allah dengan segenap hati, jiwa dan akal budi” serta “mengasihi sesama manusia seperti diri sendiri.” Suffering is an inevitable reality. This time, the world is dealing with a COVID-19 pandemic that causes suffering in several aspects of human life such as health, social, economic, psychological, and religious. This polemic leads us to a discussion around theodicy. Theodicy is a paradigm Leibniz used to defend God's benevolence and omnipotence in front of the reality of suffering, but the theories tend to stop in the realm of theory without practice. Sontag carries the paradigm of anthropodicy in the form of social solidarity that promotes the practice of criticizing the overly abstract theodicy in defense of God regardless of human suffering. Anthropodicy seems to be too socialist and tend to hold on to human abilities, thus excluding the religious aspect in social solidarity. Levinas responded to this anxiety by carrying an ethical theodicy. The ethical theodicy paradigm is used by Levinas to demonstrate God's presence through humans who took responsibility for alleviating the suffering of his neighbor. This article proposes a new name, meaning, and development of ethical theodicy, namely theo-anthropodicy. Theo-anthropodicy is a paradigm that embraces both theodicy as well as anthropodicy. Theo-anthropodicy seeks to prove God's love neither with Leibniz-style defenses that merely theorize nor with Sontag-style social solidarity that merely promotes practices. Theo-anthropodicy correlates these theories and practices in the same way that faith (theodicy), without action (anthropodicy) is dead. Theo-anthropodicy is based on the principles of "loving God with all your heart, soul and mind" and "loving others as yourself."

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Tuhan Ada di Mana-mana: Mencari Makna bagi Korban Bencana di Indonesia

Cited by 7 publications

References 0 publications

Changes in Society after Natural Disasters

Changes in Society after Natural Disasters

Characterizations of Milkfish Sauce on Amino Acid Content with Variations in Addition of Salt and Pineapple Extract Concentration

Dari Teodisi dan Antropodisi Menuju Teo-antropodisi: Mengasihi Allah dan Sesama di Tengah Pandemi COVID-19

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