scholarly journals Transformation of Livelihood Institutions and the Organization of Punan Dayak Communities in Berau District, East Kalimantan

2018 ◽  
Vol 6 (2) ◽  
Author(s):  
Dyah Ita Mardiyaningsih
Keyword(s):  
Qualitative Approach ◽  
Institutional Transformation ◽  
Institutional Setting ◽  
Working Relationships ◽  
Main Question ◽  
Subsistence Strategies ◽  
East Kalimantan ◽  
Social Ecological ◽  
Household Food ◽  
The Social

The social-ecological system of forests are changing with increasing modernity and has prompted the forest-dependent Dayak Punan community to adapt to the new conditions. In addition to changing livelihood structures, the institutional setting and social norms of subsistence strategies are also undergoing adaptation process. Therefore, the main question of this research is what institutional transformation are occuring of livelihoods in the Punan Dayak community as an adaptation to the modernity that entering the region where they live? A qualitative approach supported by quantitative data is used to obtain data and information in four Punan Dayak communities in Berau District, East Kalimantan. The level of dependence of Punan Dayak households on forests is declining, marked by increasing dominance of non-forest livelihood sources (i.e. wages and business). Institutions guiding the interaction between communities and the forest as a source of livelihoods, has also changed. In the four communities studied, the process of institutional transformation has produced four types of institutional organisations of subsistence vs. income dependent livelihoods, namely: subsistence-collective (livelihood activities to meet household food carried out in groups), subsistence-collective to commercial-contractual transition, commercial-collective (a livelihood activity aimed at earning money coordinated by the institution at the community level), and commercial-contractual (livelihood activities aimed at earning money/profits through formal working relationships individually or in groups).

scholarly journals The Young Kyai (Lora) and Transformation of the Pesantren in Madura

2020 ◽  
Vol 6 (2) ◽  
pp. 121
Author(s):  
Umiarso El-Rumi
Keyword(s):  
Boarding School ◽  
Qualitative Approach ◽  
Religious Culture ◽  
Institutional Transformation ◽  
General Science ◽  
Religious Knowledge ◽  
New Developments ◽  
Political Relations ◽  
The Social ◽  
Islamic Values

<p>This research focuses on the leadership of the A’wam Council, group of young religious scholars or <em>kyai</em> (<em>Lora</em>) at the Mambaul Ulum Bata-Bata Pamekasan Madura Islamic Boarding School, in carrying out institutional transformation of the pesantren (traditional Islamic boarding schools). As the protector of religious-culture, <em>Lora</em> not only preserves the various acpects of religion such as marriage and security (by performing the rituals of <em>tahlil</em>, or <em>yasinan</em>) but also maintains public morality and good social and political relations in the community. <em>Lora</em> functions as the a protector of culture and religion (<em>amanah </em>or public trust) in order to increase the social capital of the pesantren (enriching social networks). Using the collective leadership theory by O’Neill &amp; Berinkerhoff and a qualitative approach through observation, interviews, and documentation, this article finds that <em>Lora</em> leadership made use of Islamic values in transforming this institution from a traditional pesantren (<em>salaf</em>) to modern one (<em>khalaf</em>). This process was coupled with the development of an interconnective-integralist paradigm that led to a new pesantren model that not only preserves the traditional methods but also adopted new developments in contemporary thought, namely combining and integrating religious knowledge with general science</p><p> </p><p><em>Riset ini memfokuskan pada dinamika kepemimpinan Dewan A’wam –yang merupakan kumpulan kyai muda (Lora) di Pesantren Mambaul Ulum Bata-Bata Pamekasan Madura- dalam melakukan transfomasi kelembagaan pesantren. Sebagai pelindung budaya-agama, Lora tidak hanya memposisikan diri untuk menjaga berbagai dimensi agama seperti pernikahan dan keselamatan (tahlil, atau yasinan), namun juga menjaga moralitas budaya masyarakat serta dinamika sosial politik. Konsistensi dalam peran sebagai pelindung budaya-agama difungsikan oleh Lora untuk menumbuhkan modal sosial pesantren (amanah dan jejaring sosial). Dengan menggunakan teori kepemimpinan kolektif oleh O’Neill &amp; Berinkerhoff dan pendekatan kualitatif melalui observasi, wawancara, dan dokumtasi, artikel ini menemukan bahwa kepemimpinan Lora didasarkan pada nilai-nilai religius Islam di dalam melakukan pengelolaan pesantren hingga mampu bertransformasi dari pesantren tradisional (salaf) ke modern (khalaf). Proses tersebut dirangkai dengan perkembangan paradigma interkonektif-integralis yang berimplikasi pada model pesantren yang hanya mengajarkan ilmu agama akan diganti dengan nuansa baru, yaitu memadukan dan mengintegrasikan ilmu agama dengan ilmu umum</em></p>

Analisis Perkembangan Sosial-Emosional Tercapai dan Tidak Tercapai Siswa Usia Dasar

2019 ◽  
Vol 2 (2) ◽  
pp. 19-31
Author(s):  
Muhammad Shaleh Assingkily ◽  
Mikyal Hardiyati
Keyword(s):  
Emotional Development ◽  
Qualitative Approach ◽  
Social Emotional Development ◽  
Social Emotional ◽  
The Social ◽  
Development Of Students

This article aims to examine social-emotional development of the student's age. As for the formulation of a problem in this study i.e. (1) how the social-emotional development is achieved and not achieved grade IV MI Nurul Ummah in learning, (2) how the social-emotional development is achieved and not achieved grade IV MI Nurul Ummah outside of learning, and (3) how the efforts of teachers in developing social-emotional grade IV MI Nurul Ummah. This research used the qualitative approach with observations on the social-emotional development of grade IV MI Nurul Ummah. As for the results of this study suggest that (1) social-emotional development of students in learning that are achieved, i.e. students show an attitude of caring, participation, communication, interactive, teamwork, ability and showing confidence, While that is not achieved, i.e. quiet, it's hard to adapt, a closed, private, and difficult to communicate with people deems foreign.; (2) the social-emotional development of students outside the learning achieved, i.e. students show the attitude of empathy, caring, helpful friends, don't show the attitude of keakuan, and being able to control your emotions when interacting or play, while not achieved,i.e. play only with friends nearby, less concerned with what is happening around him, speaking only when needed, and enjoy learning more than play.; (3) efforts undertaken teacher in developing social-emotional students; sets the position of the seated students, giving the same attention to all students, and to give guidance to students in order to encourage the achievement of social- emotional development of children.Keywords: Analysis, Social-Emotional Development is Achieved and not Achieved

PERILAKU ASUH ORANGTUA OVER PROTECTIVE TERHADAP PERKEMBANGAN SOSIAL ANAK DI TK ISLAM KHAIRA UMMAH IKUR KOTO KECAMATAN KOTO TANGAH KOTA PADANG

Generasi Emas ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 21
Author(s):  
Fifi Febiola ◽  
Izzati Izzati
Keyword(s):  
Data Analysis ◽  
Social Development ◽  
Descriptive Study ◽  
Qualitative Approach ◽  
Study Methods ◽  
The Social ◽  
Protective Parenting

This study aims to describe the symptoms of over protective foster behsvior towards the social development of children in islamic kindergartens Khaira Ummah Ikur Koto Kecamatan Koto Tangah Kota Padang. This study uses a qualitative approach with descriptive study methods. The researcher uses parents and teachers as informants. How to use the date used by researchers is observasi, interviews, and documentation. Based one the descriptive and data analysis, it can be concluded that the research shows that parents provide parenting patterns that tend to be over protective of their children. This is indicated by the form of protective provided by parents to their children, and does not provide an opportunity for children to be able to do it themselves. The over protective parenting has an impact on children’s social development, namely children are difficult to adapt to the new environment, prefer to play alone, and result in children not being independent.

REKONSTRUKSI DAN REAKTUALISASI LITERASI EKOLOGI SOSIAL ISLAM

1970 ◽  
Vol 13 (2) ◽  
Author(s):  
Heru Kurniawan
Keyword(s):  
Natural Environment ◽  
Social Ecology ◽  
Social Space ◽  
The State ◽  
Ecological Literacy ◽  
Human Interaction ◽  
Basic Principles ◽  
Ecological Awareness ◽  
Social Ecological ◽  
The Social

Literasi ekologi sosial Islam adalah interaksi manusia dengan lingkungan alam, teknologi, dan sosial yang didasarkan pada prinsip dasar Islam. Rekonstruksi literasi ekologi sosial Islam yang bisa direkonstruksi adalah prinsip dasar Islam yang menegaskan posisi manusia sebagai “pemimpin” yang diberi “amanah” untuk mengelola “bumi” atau “lingkungan alam dan sumber daya alam” sebaik-baiknya. Rekonstruksi literasi ekologis inilah yang kemudian akan diaktualisasikan pada masyarakat. Proses aktualisasi adalah kegiatan aktual dalam menanamkan kesadaran ekologi sosial Islam pada masyarakat yang mana dilakukan dalam ruang sosial keluarga, masyarakat, dan sekolah yang diorganisasi oleh negara melalui kebijakan dan peraturan per undang-undangan. Dengan proses rekonstruksi dan aktualisasi yang terstruktur ini, maka negara akan aktif membangun kesadaran ekologis sosial Islam dengan aktif dan terstruktur dengan baik guna mewujudkan basis kesadaran, ilmu pengetahuan, dan tata nilai ekologi sosial Islam pada masyarakat. Literacy on Islamic social ecology is the human interaction with the natural environment, technology, and social which is based on the basic principles of Islam. Reconstruction of literacy on Islamic social ecology that can be reconstructed is a basic tenet of Islam that affirms the human position as a "leader" by "mandate" to manage "Earth" or "natural environment and natural resources" as well as possible. Reconstruction of ecological literacy is then to be actualized in society. The process of actualization is actual activity in instilling awareness of the social ecology of Islam in the society which is done in the social space of families, communities, and schools organized by the state through policies and regulations. With the process of reconstruction and actualization, then the state will actively build social-ecological awareness of Islam in order to realize a base of awareness, knowledge, and values of Islamic social ecology in society.

scholarly journals The Baltic Health Index (BHI): Assessing the social–ecological status of the Baltic Sea

2021 ◽  
Author(s):  
Thorsten Blenckner ◽  
Christian Möllmann ◽  
Julia Stewart Lowndes ◽  
Jennifer R. Griffiths ◽  
Eleanore Campbell ◽  
...  
Keyword(s):  
Baltic Sea ◽  
Ecological Status ◽  
Health Index ◽  
The Baltic Sea ◽  
Social Ecological ◽  
The Social ◽  
The Baltic

scholarly journals A Survey of Marine Coastal Litters around Zhoushan Island, China and Their Impacts

2021 ◽  
Vol 9 (2) ◽  
pp. 183
Author(s):  
Xuehua Ma ◽  
Yi Zhou ◽  
Luyi Yang ◽  
Jianfeng Tong
Keyword(s):  
Rapid Development ◽  
Univariate Analysis ◽  
Local Environment ◽  
Marine Litter ◽  
Social Ecological ◽  
The Social ◽  
Significant Difference ◽  
Valuable Method ◽  
Beach Litter ◽  
The Impact

Rapid development of the economy increased marine litter around Zhoushan Island. Social-ecological scenario studies can help to develop strategies to adapt to such change. To investigate the present situation of marine litter pollution, a stratified random sampling (StRS) method was applied to survey the distribution of marine coastal litters around Zhoushan Island. A univariate analysis of variance was conducted to access the amount of litter in different landforms that include mudflats, artificial and rocky beaches. In addition, two questionnaires were designed for local fishermen and tourists to provide social scenarios. The results showed that the distribution of litter in different landforms was significantly different, while the distribution of litter in different sampling points had no significant difference. The StRS survey showed to be a valuable method for giving a relative overview of beach litter around Zhoushan Island with less effort in a future survey. The questionnaire feedbacks helped to understand the source of marine litter and showed the impact on the local environment and economy. Based on the social-ecological scenarios, governance recommendations were provided in this paper.

scholarly journals Achieving Social and Ecological Outcomes in Collaborative Environmental Governance: Good Examples from Swedish Moose Management

2021 ◽  
Vol 13 (4) ◽  
pp. 2329
Author(s):  
Sabrina Dressel ◽  
Annelie Sjölander-Lindqvist ◽  
Maria Johansson ◽  
Göran Ericsson ◽  
Camilla Sandström
Keyword(s):  
Social Learning ◽  
Environmental Governance ◽  
Collaborative Governance ◽  
Theory Of Change ◽  
Ecological Context ◽  
Discretionary Power ◽  
Structured Interviews ◽  
Resource Governance ◽  
Social Ecological ◽  
The Social

Collaborative governance approaches have been suggested as strategies to handle wicked environmental problems. Evaluations have found promising examples of effective natural resource governance, but also highlighted the importance of social-ecological context and institutional design. The aim of this study was to identify factors that contribute to the achievement of social and ecological sustainability within Swedish moose (Alces alces) management. In 2012, a multi-level collaborative governance regime was implemented to decrease conflicts among stakeholders. We carried out semi-structured interviews with six ‘good examples’ (i.e., Moose Management Groups that showed positive social and ecological outcomes). We found that ‘good examples’ collectively identified existing knowledge gaps and management challenges and used their discretionary power to develop procedural arrangements that are adapted to the social-ecological context, their theory of change, and attributes of local actors. This contributed to the creation of bridging social capital and principled engagement across governance levels. Thus, our results indicate the existence of higher-order social learning as well as a positive feedback from within-level collaboration dynamics to between-level collaboration. Furthermore, our study illustrates the importance of institutional flexibility to utilize the existing knowledge across stakeholder groups and to allow for adaptations based on the social learning process.

Historical Crucifixion: A Liberationist Response to Deep Incarnation

2020 ◽  
Vol 81 (4) ◽  
pp. 892-912
Author(s):  
Michael E. Lee
Keyword(s):  
Puerto Rico ◽  
Ecological Crisis ◽  
Divine Presence ◽  
Historical Reality ◽  
Social Ecological ◽  
The Social ◽  
The Cross

In light of the social-ecological crisis facing Puerto Rico, this article offers a response to deep incarnation theologies. Though it notes that deep incarnation offers a helpful account of divine presence and solidarity with all suffering creatures, the essay draws from liberationist theologians to argue that equating the cross with evolutionary death obscures the sinful causes of crucifixion. Ultimately, the essay insists that the notion of deep incarnation that addresses evolutionary suffering must be linked to a similarly “deep” notion of crucifixion rooted in historical reality.

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