Academic literature on the topic 'House of mirth – Criticism and interpretation'

There were two objectives of the research. The first was to analyze the word ‘scandal’ from textual analysis (micro-level) and sociocultural analysis (macro-level). To analyze the findings, the research made use of Norman Fairclough’s model as the basis of critical discourse analysis. The research was qualitative, which tended to use inductive as the approach. There were 23 informants who participated in the survey and the FGD. They were selected purposively based on their profession and the workplace areas. The data were the four of Fadli Zon’s tweets containing the word ‘scandal’ and its context, which was available in some online media. Research content based on the textual analysis (microanalysis) shows that the text structure is short and directly conveys Fadli Zon’s criticism or negative assumptions toward any policies of government issues. Besides, the macro analysis indicates Fadli Zon has a dominant power to utter the negative judgments toward the government regarding the position in the government structure as one of the leaders in the Indonesian House of Representative. Substantially, the use of specific terms’ scandal’ overall illustrates the negative opinions and indicating declining trust in the policymakers on certain governmental issues. The use of cynicism, sarcasm, and satire styles colors Fadli Zon’s tweets that are also accompanying the overused of ‘scandal’ word. The analysis based on the dimension of discourse practice (micro-level) indicates that using the word ‘scandal’ in Fadli Zon’s tweets is cynical according to the public opinions. The analysis based on the social-cultural practice dimension (macro-level) indicates that Fadli Zon is one Indonesian politician who is often opposed to the Indonesian government policies.

In a recent issue of this journal, David J. Levin proposed an approach to evaluating the work of directors and producers of opera. The idea that one might be able to theorise the difference between good and bad stagings is appealing, not least because many of us would like to feel able to raise the standard of debate on this subject. Most public discussions of opera productions (or at least of those productions that generate public discussion) can be predicted in advance, more or less verbatim; the persistence of the arguments used on all sides is in itself enough to suggest that little progress is being made. On the other hand, it is not easy to see how academic debate contributes. Theatre is where operas enter public discourse. Performance might seem like a decisive act of interpretation – choices have to be made about how to present the given work – but, paradoxically, it also marks the point at which opera escapes the attentions of the academy in favour of a constituency which is (presumably) less grounded in theory and less committed to consciously interpretative acts. With understandable reservations, Levin suggests the use of commercially available videos to analyse details of a staging, but details of this sort are not likely to contribute significantly to a theatre audience's experience of how a production works and what it has to say. Videotape permits us the mastery of freeze-frame enquiry, and at the same time confines us within the flattened perspective chosen at each moment by the camera's eye. Both its advantages and its drawbacks are incommensurate with theatre, where (especially in opera, with its simultaneous but distinct modes) the stream of information is diverse and continuous, and our eye moves in relative freedom, never capturing the totality of the stage. One might draw an analogous distinction between academic criticism, which works by isolating certain elements of the ‘text’ or its contexts and subjecting them to intense scrutiny, and the more holistic act of sitting in the opera-house watching a ‘work’ unfold. The pause button creates a sequence of discrete images submitted to the critic's intellectual play. In the theatre, a staging is more likely to achieve its effects through what we might call its ‘feel’, its general character and stance. When Peter Sellars set Così fan tutte in a diner, the air of incongruous modernity – conveyed through costume, set, the characters' ways of behaving–must have determined the audience's sense of his interpretation far more powerfully than (for example) the fact that he had Ferrando and Gugliemo sing ‘Secondate, aurette amiche’ in their own characters rather than their assumed ones.

Penelitian ini bertujuan untuk mengemukakan latar belakang berdirinya Pesantren Modern Al-Junaidiyah Biru, perkembangan Pesantren Modern Al-Junaidiyah Biru, dan dampak keberadaan Pesantren Modern Al-Junaidiyah Biru bagi Alumni dan masyarakat dalam bidang agama, pendidikan, dan sosial budaya. Penelitian ini bersifat deskriptif analisis dengan menggunakan metode historis. Melalui tahapan-tahapan, Heuristik (pengumpulan data), kritik (verifikasi), interpretasi (penafsiran) dan historiografi (tulisan sejarah). Hasil penelitian menunjukkan bahwa latar belakang berdirinya Pesantren Modern Al-Junaidiyah Biru dilatarbelakangi oleh KH. Junaid Sulaiman sebagai pendiri pesantren awalnya membuka pengajian kitab kuning yang berlokasi di masjid raya Watampone. Daya tampung masjid raya yang kecil dan minat masyarakat untuk belajar semakin meningkat kemudian menjadi alasan bagi KH. Junaid Sulaiman untuk membangun pusat pendidikan Islam yang lebih besar dan bisa lebih fokus membina generasi muda. Berkat komunikasi yang baik dengan bapak Bupati Kabupaten Bone Andi Muhammad Amir dan Dewan Perwakilan Rakyat maka diperolehlah lokasi yang strategis di JL. Biru dan dengan bantuan berbagai pihak, berdirilah pesantren tersebut yang awalnya diramaikan oleh santri pindahan dari masjid raya mereka kurang lebih 20 orang. Pesantren modern Al-Junaidiyah Biru mengalami perkembangan yang dapat terlihat dengan jelas seperti perkembangan sarana dan prasarana, tenaga pengajar, dan para santrinya yang setiap tahun jumlahnya terus bertambah. Keberadaan Pesantren Modern Al-Junaidiyah Biru ditengah-tengah masyarakat Kabupaten Bone membawa dampak positif baik dalam bidang agama, pendidikan, dan sosial budaya. Dampak yang dirasakan secara langsung bagi masyarakat tentunya menambah pengetahuan baru tentang agama Islam dan mengetahui lebih dalam lagi tentang agama Islam. Keberadaan Pesantren Modern Al-Junaidiyah Biru juga dimanfaatkan oleh masyarakat sekitar sebagai sarana pendidikan bagi anak-anak mereka yang menginginkan anaknya mendalami ilmu keagamaan, dimana Pesantren Modern Al-Junaidiyah Biru sebagai salah satu sarana pendidikan yang menjadi pusat pengembangan ilmu keagamaan dan pendidikan keagamaan melalui sekolah berbasis formal dan nonformal.Kata kunci : Pesantren, Modern dan Biru AbstractThis study aims to reveal the background of the establishment of the Modern boarding school Al-Junaidiyah Biru the development of the Modern boarding school Al-Junaidiyah Biru, and the impact of the existence of Modern boarding school Al-Junaidiyah Biru for alumni and the community in the fields of religion, education, and social culture. This research is a descriptive analysis using the historical method. Through the stages of heuristics (data collection), criticism (verification), interpretation (interpretation) and historiography (historical writing).Tempe and several relevant government parties. then (2) criticism, (3) interpretation and (4) historiography. The results showed that the background of the establishment of the Modern Al-Junaidiyah Biru Pesantren was motivated by KH. Junaid Sulaiman as the founder of the pesantren initially opened the study of the yellow book located in the Watampone great mosque. Small mosque capacity and interest the community to learn to improve has become an excuse for KH. Junaid Sulaiman to build a bigger Islamic education center and can be more focused on fostering the younger generation. Thanks to good communication with the Bupati regent Bone Andi Muhammad Amir and the house of representatives, a strategic location was obtained on JL. Biru and with the help of various parties, the pesantren stood which was initially enlivened by the transfer students from their grand mosque of approximately 20 people. Modern boarding school Al-Junaidiyah Biru has experienced developments that can be seen clearly such as the development of facilities and infrastructure, teaching staff, and students, which are increasing every year. The existence of the Modern boarding school Al-Junaidiyah Biru in the middle of the Bone district community has a positive impact both in the fields of religion, education, and social culture. The impact that is felt directly for the community certainly adds new knowledge about the religion of islamic and knows more about the religion of islamic. The existence of the Modern boarding school Al-Junaidiyah Biru is also used by the surrounding community as a means of education for their children who want their children to study religious knowledge, where the Modern boarding school Al-Junaidiyah Biru as one of the educational facilities which is the center of the development of religious knowledge and religious education through schools formal and informal basis.Keywords: Boarding School, Modern, Biru

“And now the new system of government came into being. For the first time since the accession of the House of Hanover, the Tory party was in the ascendant.” So wrote Lord Macaulay concerning the early years of George III's reign. In Macaulay's essay on the earl of Chatham one can find all the elements of the Whig myth of the reign of George III. Most of these ideas have been safely laid to rest by Sir Lewis Namier and modern research; we now know that there was neither a new system of government at the accession of the king nor anything resembling a Tory party. George III was not the tyrant depicted in the Declaration of Independence, there was no plot in the imagined cabinet of “king's friends” to overthrow the constitution, and when, with respect to the colonies, the king declared that he would abide by the decision of his Parliament, he was taking a stand on the side of Whig principles and the Revolution Settlement.One element in the putative resurgence of Toryism that Macaulay and other Whig historians emphasized was High-Anglican political theology. G. H. Guttridge, for example, in his English Whiggism and the American Revolution (1942) well understood the differences between the Toryism of the period of the American Revolution and that of the earlier century. Tories had come to accept the Revolution Settlement, the Hanoverian succession, and even “a modicum of religious toleration.” But if they had lost the bloom of monarchical sentiment, they retained the concept of a state unified above sectional and party interests. Guttridge's formulas were admittedly too simplistic and they justly invited criticism, but one of the overlooked merits of his work was that he located the continuity of conservative thought in its religious aspect. He observed that, “Standing for the two great Tory principles, national unity and a religious sanction for the established order, the Church of England was the central institution of Toryism—the state in its religious aspect, and the divine principle in monarchical government.” The demolition of the Whig interpretation, however, has resulted in a thorough-going neglect of political discourse, and several notable examples of this deconstruction bear directly upon Anglican political thought. In his introduction to the History of Parliament John Brooke wrote that during the American Revolution the Anglican clergy in England had no specific attitude toward the war or any other aspect of government policy. When the reprint of G. H. Guttridge's essay appeared in 1963, Ian Christie wrote a vigorous rebuttal to the idea of a revival of Toryism in the early part of George III's reign without a single reference to the Anglican Church.