Communities of Place, Not Kind: American Technologies of Neighborhood in Postcolonial Delhi

2011 ◽  
Vol 53 (4) ◽  
pp. 757-790 ◽  
Author(s):  
Matthew S. Hull

In 1956 the Indian Government invited the Ford Foundation to assist with a master plan for the Delhi region. Two years later, the invitation was extended to help with a separate urban community development program. Even though the master plan was a comprehensive project covering transportation, water, sewage, housing, industry, and zoning, the creation of community and communities was one of its main goals. The Draft Master Plan for Delhi (DMPD) declared “in all planning for man's environments,” it was “extremely vital” to “evolve a well integrated new community pattern that would fit the changed living conditions of the new age and promote genuine democratic growth.” Similarly, the primary objective of the urban community development project, as laid out by the Commissioner of Delhi, was that of “giving form to an urban community, which has been drawn from backgrounds varying from one another and trying to achieve a homogeneity.”

2020 ◽  
Vol 3 (3) ◽  
pp. 405
Author(s):  
Ardi Ardi ◽  
Kamrullah M ◽  
Muh Rezeki A. ◽  
La Ode Ngkoimani ◽  
Irfan Ido ◽  
...  

The purpose of this paper is to determine the Community Development and Empowerment Program of PT. Panca Logam Makmur, Bombana Regency with the aim of encouraging the economy, education, socio-culture, health, and the environment of the community around the mine, both individually and collectively. This study uses the Secondary Data Analysis (ASD) method using secondary data, in the form of research data and institutional administrative documentary data. The results of this study are: (1) The realization of the social responsibility of PT. Panca Logam Makmur in 2010-2015 consisted of three main programs, including: (a) community development programs; (b) infrastructure development program; and (c) social welfare action programs; (2) PT. PPM main program plan. Panca Logam Makmur has planned 7 programs or 87.5 percent of the 8 main compulsory PPM programs for metal mineral IUPs; and (3) The implementation of community development and empowerment has not yet compiled a PPM Master Plan which is guided by the PPM blue print for Southeast Sulawesi Province in accordance with Article 57 of the Minister of Energy and Mineral Resources No. 26 of 2018.


Author(s):  
Muhammad Irham

This research reveals Islamic philanthropy through a sustainable community development program initiated by Amil Zakat Agency (Lembaga Amil Zakat), Dompet Dhuafa, Riau Province. The research traces the Da’i Cordofa program, which is a social movement for empowerment people in outback Riau, Indonesia. The study is field research that used the qualitative method. It collected data by observation, documentation, and interview process. Resulting show that is implementing the Da’i Cordofa program has influenced local people, where they are adaptable to increase religiosity. Meanwhile, the philanthropy program has been implemented by accompanying, guiding, and empowering local people to create a new habit for prosperity. The funding of philanthropy collects from donator for creating a new community development program that is developed to socially-sustainable local people in Talang Mamak local occasion, Riau.


2019 ◽  
pp. 181-205
Author(s):  
William J. Cousins ◽  
Catherine Goyder

2020 ◽  
Vol 20 (2) ◽  
pp. 205-215
Author(s):  
Nuntiya Doungphummes ◽  
Mark Vicars

PurposeThe purpose of this paper is to present an account of a PAR project in a Thai community and to discuss the methodological implications of implementing a culturally responsive approach.Design/methodology/approachThe paper draws on the frameworks for PAR conducted as a community development project with rural Thai communities.FindingsThe paper reviews the use of a PAR approach as a culturally responsive approach and presents an experience of culturally situated research practice.Originality/valueThis paper encourages researchers conducting participatory inquiry to engage in deeper critical reflection on the implications of these methods in keeping with PAR's critical ontological, epistemological and axiological orientation.


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