scholarly journals PERILAKU PETANI DALAM PENGEMBANGAN PADI LOKAL VARIETAS PANDAN WANGI (Kasus di desa-desa sekitar kampung budaya , Kecamatan Warung Kondang Kabupaten Cianjur)

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Yayat Sukayat ◽  
Dika Supyandi ◽  
Anne Charina
Keyword(s):  
Middle Class ◽  
Ornamental Plants ◽  
Rice Cultivation ◽  
The Other ◽  
Rice Farming ◽  
West Java ◽  
Rice Varieties ◽  
Quantitative Design ◽  
The One ◽  
Descriptive Survey

ABSTRAKBeras pandan wangi, di Jawa Barat, menjadi salah satu varietas padi yang sudah sejak lama menjadi unggulan. Kekhasan yang dimiliki Pandan Wangi membuat beras Pandan Wangi diminati masyarakat menengah ke atas. Bahkan Dinas Pertanian Kabupaten Cianjur menetapkan Pandan Wangi sebagai komoditas unggul utama disamping tanaman palawija, sayuran, buahbuahan, dan tanaman hias (Podesta, 2009).  Meskipun luas tanam dan produksi beras pandan wangi masih terbatas, dan cenderung tetap. Adanya ketidak sejalanan antara ikon di satu sisi, dan terbatasnya produksi dan luas tanam di sisi lain;  ada apa dengan perilaku petaninya (pengetahuan, motivasi dan persepsi perannannya). Tujuan penelitian  adalah untuk menggambarkan  perilaku petani dalam usahatani padi lokal pandan wangi. Penelitian ini menggunakan desain kuantitatif, dengan metode yang di gunakan adalah Survey deskriptif. Dari hasil penelitian,secara teknik agronomis pengetahuan petani tentang budidaya padi masuk kategori baik; motivasi usahatani cenderung ke arah sosial; dan ada kebanggaan masih konsisten menanam pandan wangi.Kata kunci : Pandan wangi, pengetahuan, motivasi, persepsi peran ABSTRACTPandan  Wangi rice, in West Java, has become one of the rice varieties that has long been a superior. Pandan Wangi rice has advantages in terms of aroma, taste and texture of fluffier rice. The peculiarities of the Pandan Wangi make Pandan Wangi rice prestigious and are of interest to the upper middle class. Even the Agriculture Office of Cianjur Regency established Wangi Pandanus as the main superior commodity in addition to crops, vegetables, fruits, and ornamental plants (Podesta, 2009). Although the area of planting and production of fragrant pandan rice is still limited and tends to remain. The existence of disparity between icons on the one hand, and limited production and planting area on the other side; what's wrong with the farmers' behavior (knowledge, motivation and perceptions of their role). The purpose of the study was to describe the behavior of farmers in the local pandan wangi rice farming. This research uses quantitative design, with the method used is descriptive survey. From the results of the study, the agronomic technique of farmers' knowledge of rice cultivation entered the good category; farming motivation tends to be social; and there is pride in consistently planting fragrant pandanus.Keywords: fragrant pandanus, knowledge, motivation, perception of role

scholarly journals Impact of green revolution on rice cultivation practices and production system: A case study in Sindang Hamlet, Rancakalong Village, Sumedang District, West Java, Indonesia

2020 ◽  
Vol 21 (3) ◽  
Author(s):  
RAHMI AULIA HIDAYAT ◽  
JOHAN ISKANDAR ◽  
BUDHI GUNAWAN ◽  
Ruhyat Partasasmita
Keyword(s):  
Green Revolution ◽  
Farming System ◽  
Rice Cultivation ◽  
Structured Interviews ◽  
West Java ◽  
Rice Varieties ◽  
System A ◽  
Cultivation Practices ◽  
Rice Seeds ◽  
The Village

Abstract. Hidayat RA, Iskandar J, Gunawan B, Partasasmita R. 2020. Impact of green revolution on rice cultivation practices and production system: A case study in Sindang Hamlet, Rancakalong Village, Sumedang District, West Java, Indonesia. Biodiversitas 21: 1258-1265. In the past, farmers of Sindang Hamlet, Rancakalong Village, West Java practiced the wet-rice (sawah) farming system based on the Traditional Ecological Knowledge (TEK) and belief system. They coordinate their planting schedule according to indigenous calendar known as kalender tani or pranata mangsa (Javanese). The various inputs of the sawah farming system, namely rice seeds, organic fertilizers, and pesticides intensively used originate from the village, made little use of farm supplies obtained through purchased from outside (market). In the early 1970s, the Government of the Republic of Indonesia introduced the Green Revolution to increase the rice production of the wet-rice farming system. The five-farming effort (panca usaha tani) programs, namely the use of the High Yielding Rice Varieties (HYVs), the provision for inorganic chemical fertilizers, the use of synthetic pesticides, the development and improvement of irrigation, and the improvement of methods of rice planting methods were intensively implemented. About ten years later, in 1980s, the sawah farmers of Rancakalong Village, Sumedang District, West Java have adopted the Green Revolution program. As a result, the traditional the wet-rice cultivation practices of Rancakalong farmers that was originally based on the low-external inputs has dramatically changed to the high-external-input agriculture, depending more on artificial inputs, such as inorganic fertilizers, pesticides, fossil energy, and modern rice seeds, which originate from outside of the village and generally have to be purchased. The aim of this study is to document and analyze the changing cultivation practices of the wet-rice farming systems, and rice production systems. Study was undertaken in Sindang Hamlet, Rancakalong Village, Sumedang District, West Java. Method applied in this study was a mixed-method, combination of qualitative and quantitative techniques, including observation, semi-structured interviews, and structured interviews applied to 64 respondents. The result of the study showed that the farmers have stopped their traditional cyclical planting schedule based on kalender tani, most local rice varieties have been replaced by the superior or High Yielding Rice Varieties (HYVs), and farmers have become dependent on external inputs, namely inorganic fertilizers, synthetic fertilizers, modern rice seeds, and fossil energy. Consequently, the HYVs have also more vulnerable to diseases and pests, such as brown plant-hopper (Nilarparvata lugens Stal), and also vulnerable to scarcity of water due to drought caused by climate change. This study stresses that a model agriculture system that is ecologically sound, economically viable, and adaptable must be undertaken to develop sustainable agriculture.

The Law’s Betrayal

2014 ◽  
Author(s):  
Andrew C. Willford ◽  
S. Nagarajan
Keyword(s):  
Middle Class ◽  
Working Class ◽  
The Other ◽  
Important Class ◽  
Indian Community ◽  
Legal Decisions ◽  
Cultural Displacement ◽  
The One ◽  
Deep Sense

This chapter focuses on the professionals of the Tamil population. A cultural displacement, as experienced by the Indian middle class, has produced its own narrative that was subsequently hijacked by Malay “extremists.” This sense of betrayal among the Indian middle class is important because their narrative of victimization takes cohesive ideological shape in a form that disseminates to the working class through the work of activists, politicians, writers, NGOs, and lawyers. Through this, one sees an important class dialectic within the Indian community that is divisive, as well as signs that recent legal decisions and events have exacerbated a sense of insecurity. Ultimately, a deep sense of political betrayal within this elite class is producing nostalgia for a nonracialized Malaysia on the one hand, and a consolidation of Indianness on the other.

Ritual Elements in the New Comedy

1943 ◽  
Vol 37 (1-2) ◽  
pp. 46-54 ◽  
Author(s):  
Gilbert Murray
Keyword(s):  
Middle Class ◽  
Fifth Century ◽  
The Other ◽  
Religious Ritual ◽  
Old Comedy ◽  
Colloquial Language ◽  
Art Form ◽  
The One ◽  
New Comedy

The New Comedy as an art form is descended both from the Old Comedy and from fifth-century Tragedy. It is a middle style of the sort that Diderot called le genre sérieux. On the one side it made an expurgation of the Old Comedy by dropping the gross elements of the primitive ritual ⋯ϕέσεωςκ⋯μος which still survived in Aristophanes, the phallic dress, the ϒεϕυρɩομός in language, and the reckless personal satire, while it kept and emphasized the final Gamos, or union of lovers, and developed a more elaborate plot. On the other side it reformed Tragedy by getting rid of the supernatural stories and the stiff conventions. To quote some words of my own written in 1912, it ‘introduced all the simplifications and improvements which seem to a modern’—I meant a modern philistine—‘so obviously desirable. It developed an easy colloquial language, a flexible and unexacting metre. It left the Chorus quite outside the play, a kind of entr'acte, not worth writing down. It frankly abandoned religious ritual’—please observe that statement, which I now wish to correct—‘and heroic saga. It drew its material from the adventures and emotions of contemporary middle class life, and boldly invented its own plots.’ Menander in particular was considered in antiquity to have held a mirror up to life; a verse by Aristophanes of Byzantium asks.

scholarly journals Kebangkitan Tarekat Kota

2014 ◽  
Vol 8 (1) ◽  
pp. 59
Author(s):  
Ahmad Amir Aziz
Keyword(s):  
Middle Class ◽  
Urban Areas ◽  
Class Group ◽  
Religious Life ◽  
The Other ◽  
Muslim World ◽  
Internal Dynamic ◽  
Economic Factors ◽  
External Influences ◽  
The One

This article tries to analyze the revival of mystical order (<em>tarekat</em>) in urban areas. Experiences reveal that the development of mystical orders in the Muslim world is not free from criticism, either from the insiders or the outsiders. However, mystical orders still exist, and this fact is characterized by the development of different mystical groups in various cities. Political, social and economic factors influence the fluctuation of mystical orders. This article argues that in a number of countries and in Indonesia, the mystical orders have contributed significantly to the socio-religious life of Muslims. The mystical orders become stronger as they are supported by the involvement of middle class group, media publication, and internal strength embedded in the very tradition of mystical orders. The influx of middle class Muslims to the networks of tarekat brings the fresh wind of change since their engagement provides the internal dynamic of <em>tarekat</em> which encounters external influences on the one hand, and the continuing drive to develop on the other.

scholarly journals Emphasis, Manner, and Voice in Urban Jordanian Arabic: Linguistic and Extralinguistic Interactions

2020 ◽  
Vol 20 (1) ◽  
Keyword(s):  
Social Class ◽  
Middle Class ◽  
The Other ◽  
Upper Class ◽  
Linguistic Variables ◽  
Jordanian Arabic ◽  
Lower Middle Class ◽  
Minimal Pairs ◽  
The One ◽  
The Impact

The present paper examines the impact of extra-linguistic variables (gender and social class) on the linguistic interaction between emphasis and manner, on the one hand, and voice, on the other hand, in Urban Jordanian Arabic. To achieve this goal, 40 participants produced 12 monosyllabic CVC minimal pairs with the target consonant (plain or emphatic) occurring word-initially. Measurements taken were F1, F2, and F3 at vowel onset and midpoint positions. Acoustically, it was found that emphasis was stronger following a stop than following a fricative, and it is more pronounced following a voiced consonant than following a voiceless one. However, the extra-linguistic factors did not have a strong bearing on these linguistic interactions. In general, the interaction between emphasis and manner or voice was not influenced by gender or social class. An exception to this finding was the overlap between emphasis and manner at F1 onset, where the interplay of both gender and social class affected the linguistic interaction. In particular, upper-class males produced stronger emphasis following stops than following fricatives, whereas lower-middle class males produced stronger emphasis following a fricative than following a stop.

A Moratória Em Processo

PMLA ◽  
1968 ◽  
Vol 83 (2) ◽  
pp. 332-339 ◽  
Author(s):  
Silviano Santiago
Keyword(s):  
Middle Class ◽  
The Other ◽  
Family Conflicts ◽  
Use Of Space ◽  
Consciousness Level ◽  
Brazilian Society ◽  
The Family ◽  
Objective Interpretation ◽  
The One ◽  
The City

The division of the stage into halves, one representing family conflicts in 1929 and the other representing the same family in 1932, is a device in the dramatic use of space which explains the originality of A Moratória, as shown by an Aristotelian analysis of its structure. The archetype which inspires the structure of this play is “the ant and the grasshopper,” whose division implies different dramatic climates within the play. On the one hand, we have the tragedy of negligence (level of the parents and their son), and on the other hand, the apprenticeship of consciousness (level of the daughter). The simultaneous use of the divided stage reflects the period of transition lived by the family and the Brazilian society in the early thirties: there is the shift from the country to the city; the shift from patriarchal to matriarchal tendencies; and the transfer of power from the great families to the emerging middle class. If the play fails in part, it is because the author cannot give an objective interpretation of reality. He is too compassionate.

Modernity, Print Media, and the Middle Class in Colonial East Africa

2019 ◽  
pp. 105-122
Author(s):  
Emma Hunter
Keyword(s):  
Twentieth Century ◽  
Middle Class ◽  
Public Sphere ◽  
East Africa ◽  
The Other ◽  
Middle Classes ◽  
Colonial Economy ◽  
Late Nineteenth ◽  
The One ◽  
Racial Hierarchies

This chapter takes a look at colonial East Africa. On the one hand, the chapter shows that the colonial economy and racial hierarchies of East Africa offered little potential for the growth of an African bourgeoisie. On the other hand, it demonstrates that in the cultural rather than the economic sphere, a slightly different picture emerges. Looking at the Swahili-language government and the mission newspapers of colonial Zanzibar and Tanganyika between the 1880s and the 1930s, the chapter reveals the ways in which a small but growing literate elite in late nineteenth and early twentieth-century East Africa used the medium of print in order to allow them to create “a space in which new collectivities could be imagined and identities constructed.” The particular space offered by newspapers and periodicals thus provided a possibility for African middle classes to create a distinct public sphere and to assert their distinctiveness by rhetorically identifying with, and making a claim of belonging to, an imagined global bourgeoisie.

Rice Knowledge Systems in Transition

2021 ◽  
Author(s):  
Lena Kaufmann
Keyword(s):  
Paddy Field ◽  
Knowledge Systems ◽  
The Other ◽  
Paddy Fields ◽  
Urban Migration ◽  
Rice Farming ◽  
Other Hand ◽  
The Future ◽  
Rural Urban Migration ◽  
The One

This chapter considers how paddy field knowledge is transmitted and how this has changed over recent decades in China, in order to better understand the problems that farmers face at the nexus of rice farming and rural-urban migration, and the options they can call on to deal with their situation. The chapter argues that there has been a complex reconfiguration of the repertoire of rice farming knowledge. On the one hand, this has created challenges for the future preservation of the paddy fields in the Chinese countryside, such as deskilling in the young migrant generation. On the other hand, it has provided peasants with an extended repertoire of knowledge they can use to handle their paddy field farming-migration predicament.

scholarly journals Nation, Ethnicity, Milieus, and Multiple “We’s”. The Case of Kenya

Humanities ◽  
2019 ◽  
Vol 8 (3) ◽  
pp. 139
Author(s):  
Dieter Neubert
Keyword(s):  
Middle Class ◽  
Everyday Life ◽  
The Other ◽  
Collective Identities ◽  
Political Identities ◽  
Political Identification ◽  
Other Hand ◽  
Binary Oppositions ◽  
The One

The title of the volume “Future Africa—beyond the nation?” has several implications. Nation is presented as an entity relevant to identification and identity; and in the combination with “future”, nation implies a political vision. It is not hard to find good examples in respect of these implications. However, there are other entities important for to political identification. Often, they do not go beyond the nation but refer to smaller collective identities, such as ethnicity. The revived debate on “the middle class” implies that particular social groupings, such as class, may play a role, too. The question is how relevant are the nation and other collective political identities in Africa, and are they exclusive? Looking at the case of Kenya, we see on the one hand that collective (political) identities, such as ethnicity, are mobilized especially during elections. On the other hand, these collective identities are less dominant in everyday life and give way to different conducts of life (conceptualized as “milieus”) that are less politicized. We see people maneuvering between multiple “we’s”. Strong political identities are mobilized only in particular conflict-loaded situations that restructure identities in simple binary oppositions of “we” and “they”.

scholarly journals Salafi’s Da’wah and the Phenomenon of Religious Piety among Hijrah Artists

2019 ◽  
Vol 4 (2) ◽  
pp. 228-249
Author(s):  
Ahmad Zaenuri ◽  
Habibie Yusuf
Keyword(s):  
Social Media ◽  
Middle Class ◽  
The Other ◽  
Analysis Tool ◽  
Other Hand ◽  
Common Term ◽  
Religious Piety ◽  
The Common ◽  
The One

In the last decade, along with the huge social media, religious piety among national celebrities has increased dramatically. This trend is characterized by the emergence of a number of artists with traditional Islamic-Salafi fashion community. Trousers above the ankle, bushy beards, thin mustaches, women's veils and the common term of akhi and ukhti, as well as many other anomalies. Salafi da’wa is, on the one hand, a condensed way of da’wa (not much by fiqh logic). His opinions concentrated more on the actual understanding of the Quran and the Sunnah. But, on the other hand, a lot of artists who are typically middle-class, educated and rationalist suit the community. This article seeks to address the question of why the phenomenon of religious piety of artists is more in line with the trend of the Salafi communities? Phenomenological descriptive methodology is the analysis tool used. To address the above question, the author presents the paradigm of Benford and Snow da’wa. The results of this study reveal that the Salaf da’wa was able to frame its da'wah concepts in accordance with reason, Islamic, modern standards, and to respond to the demands of the Ummah in such a way that many artists followed.

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