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This essay delves into the ways in which people in Craiova lived through the Romanian national lockdown and its aftermath, and offers a glimpse into the (working-)lives in which crisis is always the 'normal.' The chapter treats the global pandemic as a non-event, to question the "normal lives" we are supposed to go back to: a normal that glorifies narratives of honest labor, while making stable and reliable work a thing of the past; a normal that does not allow the transformation of large categories into surplus populations to be recognized for what it is – a structural feature of late capitalism – but translates it into a repertoire of personal moral obligations and failures. ; This project has received funding from the European Union's Horizon 2020 research and innovation programme under the Marie Sklodowska-Curie grant agreement No 792833. The article reflects only the author's view; the Agency is not responsible for any use that may be made of the information it contains.

This research is motivated by the partnership dispute on financing contract between PT. Bank Sumut Syariah;Branch Padang sidimpuan and Rip. Ongku Sutan Harahap. its dispute was occurred after the customer death,and so on causing the termination of the financing installment, because the financing is not covered by the insurance, so the bank asks the heir to be responsible for completing the remaining installment of the financing. The settlement of the dispute is settled through a litigation under the agreement of both parties to the dispute. The results of this study obtained that, PT. Bank Sumut Syariah Branch of Padangsidimpuan has neglected to apply the principle of prudence in the musyarakah (partnership) financing contract, namely disbursing financing funds without first being insured. Therefore, the Panel of Judges of Medan Religious Court granted the heirs' petition. But the decision was canceled by the Medan High Religious Court, because the Panel of Judges found a formal defect in the form of obscuur libel, error in persona, disqualification in person. The formal defect resulted in the lawsuit not being accepted or N.O. (Niet Ontvankelijk verklaard). With the verdict N.O (Niet Ontvankelijk verklaard), the case becomes the quo status, it means back to its original state. Thus, the partnership (musyarakah) financing contract will remain valid and binding on both parties, their rights and obligations must be implemented in accordance with the contract.

Europe has become "Europe of regions" and EU policies and instruments shape new forms of cooperation that determine new ways of territorial scales. The scientific literature in the field of regional studies points out different forms of scaling and rescaling the territory, not only in Europe, but also in North American and Asian continents. The fall of the Iron Curtain and the openness of East European frontiers played an important role in introducing the regionalization on the European agenda. The role of EU policies and programs was very important for increasing the cross border cooperation by developing new legal and financial instruments. In 2006, the EU adopted a new Regulation for a specific community instrument whose objective is to strengthen the social and economic cohesion of the EU: the European Grouping for Territorial Cohesion (EGTC). We will examine, firstly, the recent developments of regional cooperation and then, in this context, the role of the EGTC as an instrument of the European Administrative Space for fostering territorial cooperation within the EU.

Comme tout régime politique totalitaire, il souhaite la manipulation du peuple qu'il dirige, le régime communiste roumain, en dépit du nom qu'il a porté, a mené une action continue de destruction de la communion sociale et spirituelle du peuple roumain, en étant pleinement conscient du fait qu'une fois que l'être spirituel sera suffisamment affaibli l'assujettissement se fera sans le moindre problème. Les moyens imaginés et utilisés par le système communiste roumain dans le processus de création de « l'homme nouveau », n'ont pas été toutefois inédits, mais plutôt traditionnels, propres à n'importe quel régime d'origine marxiste. Une des cibles visées par le parti communiste, comme d'ailleurs par tout régime d'occupation, a été les fêtes, car elles détiennent, outre leurs fonctions bien connues – religieuse, culturelle, ludique, esthétique, cosmique -, aussi une importante fonction ethnique, communautaire. Tout régime politique offensif dans l'histoire de l'humanité, a compris que le moyen le plus efficace de subjuguer un peuple est non seulement de détruire son système traditionnel des fêtes et symboles spécifiques, mais aussi de le remplacer immédiatement par un nouveau système calqué la plus part du temps sur la structure de l'ancien tout en l'investissant des significations complètement différentes, généralement opposées, destinées à servir au mieux la nouvelle idéologie. Durant les années 1947-1990, tous les pays de l'ex bloc soviétique ont souffert ainsi des mutilations spirituelles, en prenant comme modèle, du moins au début, l'idéologie politico-culturelle de Moscou. En Roumanie, le régime communiste a essayé d'éliminer graduellement, au moins de la vie publique, les fêtes et les symboles religieux et de créer un nouveau type de « fête » complètement désacralisé, ayant une connotation politique plus ou moins évidente. La fête festivité, rencontrée la plus part du temps sous le nom de « fête » a eu comme mission le changement du centre de poussée de l'existence spirituelle maximale vers un vide spirituel, ...

The interrogation of the sacred proposed by Rudolf Otto's metaphysical theology is not so much an answerless question as it is a conceptual open invitation to becoming aware of the phenomenon of meeting sacrality. It is also desired to become aware of the limits of reason in the process of analyzing the phenomenology of the sacred. Thus, the irrational is assumed to have the sense of mystery and knowledge becomes, then, an assumption of that which cannot be known about mystery. Regarded analytically, in the Kantian sense, the mystery and the numinous state it induces, that of mysterum tremendum, is revealed to be situated beyond the formalisms of reason, but also of the conventional ethics, metaphysically undefinable, above the relations of causality or dependency. Its reality, confirmed, at the level of the impact on human conscience, and by the philosophies of empirical pragmatism, could better be postulated by appealing to similar perspectives of the negative theology. For Rudolf Otto, these ascertainments and the appeal to the terminological genesis and evolution of the concept of divine mystery's typology constitute landmarks which confirm the dimension of the human being's spiritual life, a dimension which remains, for now, undefinable for the potential of our reason and argumentative logic.

F.D.E. Schleiermacher's inauguration of hermeneutics as a philosophical discipline took place in the broad cultural frameworks offered by German Romanticism. The re-evaluation of theological and philosophical concepts benefited, in the case of Schleiermacher's works, from the context of the renewals imposed by the liberal vision proposed by the axiological perspective of romanticism as a relevant event for the nineteenth century and its extensions in the twentieth century. The present text aims to capture some landmarks of the symbiosis between Schleiermacher's preoccupations in the inauguration of philosophical and thematic hermeneutics such as the interdependence between the finite human and the infinite divine consciousness, the dialectical progress of religious consciousness, the finiteness of gnoseological approaches to the divine meta-presence, the need of another interpretation of Christian soteriology, the re-evaluation of the relationship between dogma and the individual experience of faith. The interval of this symbiosis may measure the value of Schleiermacher's work and the level of cultural topicality of his subjects.

UIN Syarif Hidayatullah Jakarta is an institution representing Islam as values, religion, ideology, rituals, and symbols. With these characters, Islamic political parties gain a high sympathy in this institution. Having approximately 25,000 students, 1000 academic and administrative staffs, UIN should have been a mass basis for Islamic political parties. Despite the assumption that Islamic community is a potential vote raiser for Islamic political parties, the parties were not significantly considered by the UIN Jakarta academicians. This study focuses on the students' acceptance on political parties by their party affiliations. 450 respondents were questioned on this matter and 51,1% of them stated that they are not affiliated or a part of Islamic political parties (while the 48,9% stated that they are). Only 42% of respondents (140 students) are affiliated to Islamic parties, while 58% are not. ; UIN Syarif Hidayatullah Jakarta adalah lembaga pendidikan yang merepresentasikan Islam sebagai nilai, agama, ideologi, ritual, dan simbol. Dengan karakter ini, sejatinya partai politik Islam mendapat simpati yang sangat tinggi. Dengan jumlah mahasiswa kurang lebih 25.000, 1000 dosen dan karyawan, seharusnya UIN menjadi basis massa yang empuk bagi partai politik Islam. Tulisan ini membuka fakta lain yang memecahkan asumsi bahwa komunitas Islam adalah sumber suara potensial bagi partai-partai politik Islam. Walaupun tetap diterima sebagai salah satu partai alternatif yang cukup dipertimbangkan, partai politik Islam ternyata tidak mendapat tempat yang cukup penting bagi civitas akademika UIN Syarif Hidayatullah. Tingkat penerimaan mahasiswa UIN Syarif Hidayatullah Jakarta ditandai dengan hubungan relasional antara mahasiswa dan partai politik Islam. Dari 450 responden sebanyak 230 atau 51,1% responden menyatakan dirinya bukan bagian dari partai politik Islam, artinya hanya 48,9% mahasiswa yang merasa bagian dari partai politik Islam. Status mahasiswa yang terdaftar dalam partai politik Islam hanya 140 responden dari total 450 responden. Sebanyak 58% mahasiswa menyatakan tidak terdaftar dalam partai politik Islam, artinya hanya 42% mahasiswa yang terdaftar dalam keanggotaan dalam partai politik Islam.

The world has been buzzed with the pandemic of covid that was sweeped across several countries, including Indonesia. The absence of incentives has led governments to adopt new policies as they do today PPKM. The imposition of limitation on community activities aimed at limiting community activities more strictly than ever before. In the face of such circumstances, a boarding house that as a traditional school of islamic education requires a new policy at attenuation with a strategy to be used in teaching learning activities in boarding schools. The boarding house named Darussalam blok Agung placed in Banyuwangi, issued a policy to survive such a pandemic. The advent of this pandemic weakens teaching activities, in the face of administration, institutional to the economic downturn in boarding schools. Teaching learning must be carried out with new challenges and new methods. And boarding schools should be required to maintain the economy by taking advantage of opportunities. The presence of the pandemic made caretakers of boarding schools cautious about activities. Therefore the writer interested in raising a case ebtitled "qua vadis peserren in the middle of Indonesia's coverage 2019: the covid 19 disaster response study in boarding school of Darussalam blok Agung in Banyuwangi". The method consists of data collection and data analysis techniques. The researchers use observation methods, interviews by observation, interviews by qualitative as data collection techniques. This study consist of two research questions: 1) how does the coastal herd respond to the "Blok Agung" boarding house of covid 2019? 2) what strategy would the "Blok Agung" boarding house of covid 2019 take to heart? The paper is knowing the process and response of the message "Blok Agung" boarding house of covid 2019 and the strategy that was used to eradicate covid 2019.

This study seeks to make a deep, systematic analysis of the urgency of implementing elements in the implementation of public health policies, especially in the field of mother and child in West Java, Indonesia. This study is important in order to evaluate whether the government services on maternal and child health is sufficient or not. With descriptive-qualitative method this study presents a discussion of how the implementers interact with the community implementing public health programs in West Java province so that their presence is indispensable. With theories of implementation of policies and interactionism, the data was obtained and it showed that (a) the unity of the coordination and uniformity of information services, and a network of cooperation in public health institutions, in the Provincial Government of West Java have been performed well; (b) in implementing their obligations the implementers are highly motivated for the services of public health has become a major function in the duties and functions of the health department. However, the lack of health care workers who directly addressing maternal and child health were perceived by the public so well that this study recommend the convening of additional health workers in the community.