NILAI ESTETIKA TARI DAMPENG PADA MASYARAKAT MUARA PEA DESA BUKIT HARAPAN KABUPATEN ACEH SINGKIL

Dampeng dance is a dance that tumbuhdanberkembang in Aceh Singkil. Dampengcustomary sudahpadatahun inimerupakantarian 1986. The purpose of this study isto discuss the dampeng dance from the perspective of aesthetic value.The theory used in this research is the aesthetic theory of Dhrasono whichcontains about: motion, fashion poetry and music. This theory is a reference tostrip existing problems in Dampeng dance.When the study to discuss Dampeng dance performed during the three months,from mid-December 2015 to February 2016. The research in the village of BukitHarapan. Subdistrict Gunung Meriah. The population is two persons namelyspeakers and artists, who know about the culture Singkil. Samples are numberedtwo people are a resource and artists in the district of Aceh Singkil.Teknik datacollection include observation, interviews, literature study and documentation.Dampeng aesthetics of the dance are the motions of martial that have governancerules, the satisfaction score and the value of togetherness for the people of AcehSingkil. Having yangtinggi excellent value for people who feel that the danceSingkil Dampeng is partly art and cultural preservation is still there and is stillknown to the public sampek Aceh Singkil. Dance dampeng also has aesthetic infashion is clothing with the colors of firm and soft, the color of clothing also hascharacter. It's all evidence of their love of their culture. Of these colors Singkilcommunity admire and maintain Dampeng dance clothing for use by generationsto always be worn when dancing.

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Etnobotani Tanaman Kelor (Moringa oleifera Lam.) di Desa Kedungbulus Gembong Pati

Al-Hayat: Journal of Biology and Applied Biology ◽

10.21580/ah.v2i2.4659 ◽

2019 ◽

Vol 2 (2) ◽

pp. 44

Author(s):

Brintan Yonaka Dhea Dani ◽

Baiq Farhatul Wahidah ◽

Andang Syaifudin

Keyword(s):

Random Sampling ◽

Public Perception ◽

Survey Methods ◽

Public Perceptions ◽

Literature Study ◽

Purposive Sampling ◽

The Public ◽

The People ◽

The Village ◽

The Relationship

The potential of Moringa tree related to health properties is still not fully utilized by the people in Pati. Mrs. Muryati, a resident of Kedungbulus Village, Gembong Subdistrict, Pati, was one of the residents who was moved to campaign for the use of Moringa leaves. The purpose of this study was to determine public perceptions about the potential of Moringa plants in the village of Kedungbulus Gembong Pati. This research uses survey methods which include: literature study, field observations, interviews using questionnaires, semistructure interview techniques and using random sampling techniques and purposive sampling. Random sampling sampling from the community taken randomly, while purposive sampling sampling from community leaders such as informants of production houses, village heads, shamans etc. The results obtained from the relationship between community and Moringa plants are explained from interviews with the public perception of Moringa plants.

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Prinsip-Prinsip Etika Kristiani Bermedia Sosial

Danum Pambelum: Jurnal Teologi Dan Musik Gereja ◽

10.54170/dp.v1i1.36 ◽

2021 ◽

Vol 1 (1) ◽

pp. 56-68

Author(s):

Simon Simon ◽

Tan Lie Lie ◽

Heppy Wenny Komaling

Keyword(s):

Social Media ◽

Public Space ◽

Hate Speech ◽

Christian Ethics ◽

Media Ethics ◽

Literature Study ◽

The Public ◽

Study Approach ◽

The People ◽

At Will

Indonesian netizens are often labeled as social media users at will without heeding politeness when interacting. This assessment is further confirmed by a survey conducted by Microsoft, that Medsos users are labeled as netizens with the worst politeness level for Southeast Asia scale. The predicate is certainly aimed at allreligius netizens without emphasizing certain beliefs. The low politeness indicates the lack of social media ethics applied by the people of the country. Ironically, Indonesia is known as areligius and civilized country, it seems invisible if you look at the behavior of netizens who are. The method used in this paper is descriptive qualitative method with a literature study approach. The description of this topic religion certainly teaches how politeness and politeness in the public space are displayed especially in social media, because politeness is an indikator we are called ethical or not. The principle of Christian ethics teaches that when using social media what a believer must do is not to do body shaming with other online media users, or not to comment racistically. Because God does not differentiate between fellow humans by loving one and not loving another just because humans are different physically, race or nation. The next principle of Christian ethics in social media is not to argue theologically and not to spit negative things. The goal is to avoid quarrels, let alone hate speech. Netizen Indonesia kerap di cap sebagai pengguna media sosial sesuka hati tanpa mengindahkan kesantunan ketika berinteraksi. Penilaian ini makin dipertegas melalui survei yang dilakukan oleh Microsoft, bahwa pengguna Medsos dilabeli sebagai netizen dengan tingkat kesopanan paling buruk untuk skala Asia Tenggara. Predikat itu tentu ditujukan kepada semua netizen yang beragama tanpa menitik-beratkan keyakinan tertentu. Rendahnya kesopanan menandakan kurangnya etika bermedia sosial diterapkan oleh masyarakat tanah air. Ironisnya, Indonesia yang di kenal sebagai negara yang religius dan beradab, hal itu seakan tidak terlihat bila melihat perilaku netizen yang bar-bar. Metode yang digunakan dalam tulisan ini adalah metode kualitatif deskriftif dengan pendekatan studi kepustakaan. Uraian dari topik ini agama tentu mengajarkan bagaimana kesopanan dan kesantunan di ruang publik ditampilkan terlebih dalam bermedia sosial, karena kesopanan itu merupakan indikator kita di sebut beretika atau tidak. Prinsip etika Kristiani mengajarkan bahwa ketika bermedia sosial yang harus dilakukan orang Kristen adalah tidak melakukanbody shaming kesesama pengguna media online, maupun tidak berkomentar secara rasis. Karena Allah tidak membeda-bedakan sesama manusia dengan mengasihi yang satu dan tidak mengasihi yang lain hanya karena manusia itu berbeda secara fisik, ras atau bangsa. Prinsip etika Kristiani berikutnya dalam bermedia sosial adalah tidak berdebat secara teologis dan tidak mengumbar hal negatif. Tujuannya agar tidak terjadi pertengkaran apalagi ujaran kebencian.

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KAJIAN FILOSOFIS LONTAR CALONARANG

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.480 ◽

2018 ◽

Vol 2 (1) ◽

pp. 274

Author(s):

I Gusti Ayu Widayanti ◽

I Made Surada ◽

I Made Adi Brahman

Keyword(s):

Literary Work ◽

Social Function ◽

Cultural Preservation ◽

Work Of Art ◽

Literary Works ◽

Art Form ◽

The People ◽

The Social ◽

Black Magic ◽

The Village

Lontar Calonarang's literary works is a work of art. Calonarang term other than as one of the works of literature, Calonarang also means characterization or the name of a man in the play known as Rangda ing Girah. Calonarang is also known as art form such as wayang pacalonarangan and in staging pacalonarangan dance drama. Lontar Calonarang is a lontar manuscript that specifically tells about Calonarang revenge using black magic against the people in Girah village. This is because the people in the village of Girah no one wants to marry Calonarang child is Ratna Manggali. Lontar Calonarang literary work is interesting to read and researched because this literary work has a philosophical meaning of construct so easy to be understood in depth. The results that can be obtained from this literary work are Teachings contained in lontar Calonarang include Rwa Bhineda, Catur Asrama, and Tantra. The function of the teachings contained in the Calonarang lontar is the religious function, the social function, and the function of cultural preservation. While the philosophical meaning derived from this literary work is the meaning of balance, meaning of education, and the meaning of divinity.

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PEMENTASAN TARI GAMBUH DI DESA PAKRAMAN PADANGAJI KECAMATAN SELAT KABUPATEN KARANGASEM (Kajian Estetika Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.488 ◽

2018 ◽

Vol 2 (1) ◽

pp. 333

Author(s):

Komang Agus Sawitri ◽

Ni Wayan Sumertini ◽

I Made Wika

Keyword(s):

Cultural Preservation ◽

Aesthetic Value ◽

Dance Performance ◽

Social Community ◽

Form Function ◽

The Aesthetic ◽

The Village ◽

Aesthetic Meaning

Gambuh Dance in Pakraman Padangaji Village is interesting to be studied because it has unique and Hindu aesthetic value on the motion, clothing and makeup that is displayed. Dance Gambuh in Padangaji its appearance almost simultaneously with the establishment of the Village. Gambuh dance performance form is divided into Pategak, Paigelan, and Panyuud. The function of dance performances Gambuh include religious functions, social community, cultural preservation, entertainment, and safety. The aesthetic meaning of Hindu dance Gambuh contained elements of Satyam, Siwam, and Sundaram which can be seen from the dress, makeup and displayed. The conclusion of this research is that there are form, function and meaning in Gambuh dance performance in Desa Pakraman Padangaji.

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Implementation of Social Culture in Corporate Governance: A Literature Study

International Journal of Financial Research ◽

10.5430/ijfr.v11n1p293 ◽

2019 ◽

Vol 11 (1) ◽

pp. 293

Author(s):

Mukhtaruddin Mukhtaruddin ◽

M. Adam ◽

Isnurhadi Isnurhadi ◽

Luk Luk Fuadah

Keyword(s):

Corporate Governance ◽

Ownership Structure ◽

Audit Committee ◽

Literature Study ◽

Social Culture ◽

The Public ◽

Good Corporate Governance ◽

The People ◽

Governance Index

Good corporate governance (GCG) is a principle implemented by the company to ensure that the interests of stakeholders are not neglected. GCG consists of five main pillars which are transparency, accountability, responsiveness, independency, and fairness. In Indonesia, GCG implementation has not been effective enough as it is only necessarry for large companies and the public. The instrument used to assess GCG implementation is not appropriate either, examples of such are its portion, the existence and role of independent commissioners, portion, the existence and role of the audit committee, and ownership structure. This paper analyzes the implementation of culture found in Indonesian people living in GCG system. With the implementation of this social culture, the corporate GCG is better in its implementation because it is built on the noble values of the people. It then became the Pancasila which is the philosophy of Indonesia as such the the GCG implementation is accessed using the Pancasila Corporate Governance Index (PCGI).

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PERUBAHAN PERAN PEMUKA ADAT PUNYIMBANG PADA MASYARAKAT ADAT PEPADUN

SOSIETAS ◽

10.17509/sosietas.v6i2.4233 ◽

2016 ◽

Vol 6 (2) ◽

Author(s):

Saras Sarita ◽

Siti Nurbayani

Keyword(s):

Indigenous Peoples ◽

Cultural Changes ◽

Public Response ◽

The Public ◽

The People ◽

The Social ◽

Changing Role ◽

The Village

This study is about the changing role of traditional leaders called punyimbang in pepadun community. This research was conducted in the village of Terbanggi Besar, Terbanggi Besar District of Central Lampung regency. This research was motivated by the social and cultural changes taking place in society. The research is a qualitative research method of case study that compares difference conditions punyimbang role ago and today. The results of this study are firstly the social and cultural changes that occurred in the community so that the role punyimbang the first switch and always involved in every aspect of community life is starting at left, second, the factors that cause changes in this role is the modernization that began touching indigenous peoples pepadun village Terbanggi great so that people began to leave things that are traditional, third, these changes have an impact on the conflict in the community, due to the people lost figure punyimbang that exemplifies the good things that people are starting to do a lot of irregularities such as conflict between villages, spoliation, and the conflict between generations, fourth, related to the changing role of public response punyimbang happens is people still assume the existence punyimbang needed as long as there customary held by the public but does not bind as before.

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The Uses of Cempaka Wood (Magnolia spp) by the Community in Rumoong Atas Village North Sulawesi, Indonesia and Its Environmental Impact

E3S Web of Conferences ◽

10.1051/e3sconf/202131701098 ◽

2021 ◽

Vol 317 ◽

pp. 01098

Author(s):

Irawan Arif ◽

Kismartini ◽

Hidayat Jafron Wasiq ◽

Abdulah Lutfy ◽

Suryaningsih Rahma ◽

...

Keyword(s):

Environmental Impact ◽

Natural Forests ◽

Field Surveys ◽

The Public ◽

North Sulawesi ◽

Critical Areas ◽

Environmental Friendly ◽

The People ◽

The Village ◽

Descriptive Method

The uses of cempaka wood to satisfy the demand in constructing houses and household furniture is considered as environmental-friendly doings which can reinforce the efforts of preventing global warming. Cempaka is commonly used by the people in North Sulawesi. This study aims to discover the use of cempaka wood in Rumoong Atas Village, North Sulawesi and its environmental impact. The methods employed are descriptive method based on the interview results from the participants in Rumoong Atas Village and field surveys. The findings indicate that there are various usages of cempaka wood in the village. The villagers prefer cempaka woods because of hereditary uses and the level of cultural historical attachment, excellent timber quality and texture, and the availability. These diverse functions contain implications for abundant existence of cempaka plants around Rumoong Atas Village. The survival of cempaka plants must be maintained and developed continuously because of their varied functions in Rumoong Atas area. The enhancement of these plants by the public of Rumoong Atas is expected to preserve the existence of natural forests in North Sulawesi which have been declining in both quality and quantity and deliver significant influence towards additional width of critical areas.

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PROGRAM STAR ( SEHAT TANPA ASAP ROKOK ) SEBAGAI PENYULUHAN DAMPAK BURUK MEROKOK BAGI PEROKOK PASIF DI DESA JEBRES, KECAMATAN JEBRES, SURAKARTA

10.31227/osf.io/g5x2y ◽

2019 ◽

Author(s):

Christian Todo

Keyword(s):

Social Media ◽

Cigarette Smoke ◽

Education Program ◽

Passive Smoking ◽

Educational Program ◽

Smoking Behavior ◽

The Public ◽

The People ◽

Program Star ◽

The Village

The danger and bad effects of smoking on health have been felt by many active and passive smokers. However, awareness of the dangers of smoking in Desa Jebres is still low. Therefore, I conducted an education program on the dangers of smoking in Jebres Village, Jebres District, Surakarta. This program is given the name STAR (Sehat Tanpa Asap Rokok), an educational program about the dangers of smoking for passive smokers in the village of Jebres. The program consists of counseling through electronic social media, and the distribution of pamphlets. In general, the public does not understand the danger that is caused by smoking behavior both for themselves (active smokers) and other people (passive smoking). This is seen from the results of a survey that I conducted on several family heads in the village of Jebres. It was found that the majority of the people (70%) were still smoking in their house near family members. Therefore, we educate about the dangers of smoking for passive smokers. The intervention results show that there is increased awareness of the dangers of cigarettes to themselves and to others who are exposed to cigarette smoke

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A Defense of Local People Working as Souvenir Vendors and Its Relation with the Female Identity in Kintamani Tourism Area, Bali

Jurnal Humaniora ◽

10.22146/jh.v30i2.32196 ◽

2018 ◽

Vol 30 (2) ◽

pp. 109

Author(s):

Ni Made Ary Widiastini ◽

I Wayan Ardika ◽

I Gede Mudana

Keyword(s):

Informal Sector ◽

Female Identity ◽

Poor People ◽

New Paradigm ◽

Literature Study ◽

Equal Distribution ◽

The People ◽

Family Economy ◽

The Family ◽

The Village

Souvenir vending is one of the jobs done by poor people in tourist areas such as Batur Tengah Village or better known as Penelokan, Kintamani, Bangli Regency, Bali to make their family survive. However, the souvenir vendors’ existence is not only considered by tourism businesses as unacceptable, but it is also regarded as a major factor that hampers the development of tourism in Kintamani. In fact, the Bali Local Regulation No. 2 of 2012 on Cultural Tourism explicitly emphasizes that the development of Bali’s tourism is aimed to encourage an equal distribution of business opportunities and to obtain maximum benefits for the welfare of the community. Therefore, this study was aimed to determine the reasons why the informal sector (souvenir vending) is used as the basis of the family economy, what is the practice of souvenir vending which has become the basis of the family economy, and also what is the struggle for vendor space in the Kintamani tourism area and its relation with the female identity. In this study, several techniques were used such as observations, interviews, and literature study to collect data. Research results show that the people in the Batur Tengah village choose to work as souvenir vendors because of their limited economic capital, education, skills, and time due to other life burdens, especially for those who are already married. In the Kintamani tourism area, souvenir vendors have to interact with various parties which certainly involves a capital struggle because each party has a different interest. As a famous international tourism area which has become a global Geopark, this area is highly contested for its economic, social, cultural, political, and environmental values. Researchers found a new paradigm that shows souvenir vending to be one form of entrepreneurship in a tourism field which is responded to by the people as a multi-purpose industry. The utilization of the informal sector is considered a family economic base by women in the village of Batur Tengah. Married woman are obligated to provide for their families hence they struggle as souvenir vendors in the middle of the tourism competition which has become more strict and less accommodative due to the new government policy. In practice, the community is very obedient to the elite community leaders who are considered as patrons, both by the men and women vendors. Other options to support their families are now very few and becoming less as the tourism areas are becoming more popular.

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The Function Of Ngenteg Linggih Ceremony In Pejaten Tabanan

Jurnal Penelitian Agama Hindu ◽

10.37329/jpah.v5i2.1274 ◽

2021 ◽

Vol 5 (2) ◽

pp. 73-82

Author(s):

Ida Ayu Tary Puspa ◽

Ida Bagus Subrahmaniam Saitya

Keyword(s):

Social Function ◽

Religious Ethics ◽

The Public ◽

The People ◽

The Social ◽

The Aesthetic ◽

The Universe

The Dewa Yajña Ceremony is a ceremony addressed to Ida Sang Hyang Widhi with all of His manifestations as a form of devotion because He has created the universe and everything in it. This gratitude was manifested by the people of Pejaten Village by holding a ceremony to instill the Creator to rest in the sacred temple building. The Ngenteg Linggih ceremony has functions such as religious, ethics, aesthetics, and social. Each of these functions is related to one another which of course will play a role in the ceremony. Such as a religious function in which the ceremony provides a basis for belief in the community through the rites and ritual equipment to convince the public that through the ceremony carried out, religious emotions will grow. The function of ethics is to provide guidance in living through the Ngenteg Linggih ceremony to always live life by thinking, saying, and doing good according to what you are doing in your ceremony. The aesthetic function provides beauty as well as truth and sanctity so that people feel the beauty in regulating life practices as outlined in the means and implementation of the ceremony. The social function is shown by the community who work together hand in hand to load the ceremony and carry it out with the concept of ngayah.

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