scholarly journals MEMAHAMI POLA KOMUNIKASI KELOMPOK ANTAR ANGGOTA KOMUNITAS PUNK DI KOTA SEMARANG

2016 ◽  
Vol 4 (1) ◽  
pp. 44
Author(s):  
Aditya Oktendy Saputra

<em><span lang="EN">Communications between members of the community in Semarang City Punk and How to use the Punk communication media in the city of Semarang by its members, in order to maintain harmony among communities. </span><span class="hps"><span lang="EN">The population</span></span><span lang="EN"> <span class="hps">in this study were</span> <span class="hps">community members</span> <span class="hps">who live in</span> <span class="hps">areas</span> <span class="hps">Punk</span> <span class="hps">Genuk</span> <span class="hps">in the city of</span> <span class="hps">Semarang</span>. <span class="hps">While</span> <span class="hps">as many as 5</span> <span class="hps">samples taken</span> <span class="hps">by the</span> <span class="hps">informant</span> <span class="hps">in-depth</span> <span class="hps">interview technique</span> <span class="hps">(depth</span><span class="atn">-</span>interview). </span><span lang="EN">The pattern of communication is known that a person's personality represents a real community members. the Punk community to gain acceptance from other members, an individual is forced to follow the pattern of communication other community members, so that communication patterns can be understood by everyone or is universal. </span><span class="hps"><span lang="EN">And by using</span></span><span lang="EN"> <span class="hps">various</span> <span class="hps">social networking</span> <span class="hps">Punk</span> <span class="hps">community</span> <span class="hps">members</span> <span class="hps">can communicate with</span> <span class="hps">their</span> <span class="hps">comrades</span> <span class="hps">from</span> <span class="hps">other communities</span> <span class="hps">to</span> <span class="hps">get out of town</span>, <span class="hps">in order to</span> <span class="hps">maintain the</span> <span class="hps">relationship,</span> <span class="hps">strengthen</span> <span class="hps">kinship</span> <span class="hps">and</span> <span class="hps">closeness</span> <span class="hps">even though</span> <span class="hps">they</span> <span class="hps">do not</span> <span class="hps">have long</span> <span class="hps">to meet</span></span></em>

DeKaVe ◽  
2013 ◽  
Vol 1 (1) ◽  
Author(s):  
Akbar Annasher

Broadly speaking, this paper discusses the phenomenon of murals that are now spread in Yogyakarta Special Region, especially the city of Yogyakarta. Mural painting is an art with a media wall that has the elements of communication, so the mural is also referred to as the art of visual communication. Media is a media wall closest to the community, because the distance between the media with the audience is not limited by anything, direct and open, so the mural is often used as media to convey ideas, the idea of ??community, also called the media the voice of the people. Location of mural art in situations of public spatial proved inviting the owners of capital to use such means, in this case is the mural. Manufacturers of various products began racing the race to put on this wall media, as time goes by without realizing the essence of the actual mural art was forced to turn to the commercial essence, the only benefit some parties only, the power of public spaces gradually occupied by the owners of capital, they hopes that the community can view the contents of messages and can obtain information for the products offered. it brings motivation and cognitive and affective simultaneously in the community.Keywords: Mural, Public Space, and Society.


2021 ◽  
Vol 10 (5) ◽  
pp. 155
Author(s):  
Gilda L. Ochoa

By 10 January 2017, activists in the predominately Latina/o working class city of La Puente, California had lobbied the council to declare the city a sanctuary supporting immigrants, people of color, Muslims, LGBTQ people, and people with disabilities. The same community members urged the school district to declare itself a sanctuary. While community members rejoiced in pushing elected officials to pass these inclusive resolutions, there were multiple roadblocks reducing the potential for more substantive change. Drawing on city council and school board meetings, resolutions and my own involvement in this sanctuary struggle, I focus on a continuum of three overlapping and interlocking manifestations of white supremacist heteronormative patriarchy: neoliberal diversity discourses, institutionalized policies, and a re-emergence of high-profiled white supremacist activities. Together, these dynamics minimized, contained and absorbed community activism and possibilities of change. They reinforced the status quo by maintaining limits on who belongs and sustaining intersecting hierarchies of race, immigration status, gender, and sexuality. This extended case adds to the scant scholarship on the current sanctuary struggles, including among immigration scholars. It also illustrates how the state co-opts and marginalizes movement language, ideas, and people, providing a cautionary tale about the forces that restrict more transformative change.


2018 ◽  
Vol 8 (3) ◽  
Author(s):  
Ravichandran Ammigan ◽  
Kaitlyn N Laws

As U.S. institutions continue to welcome larger and more diverse populations of international students, campus support offices are also expected to adjust their programming and outreach strategies to engage a wider student audience and provide them with key information and services. This quantitative study examines the communications preferences of degree-seeking international students enrolled in a mid-size U.S. university. It specifically investigates students’ preferred methods of communication, patterns and frequency in sending and receiving messages, and the types of information they prefer to be informed of. The survey also looks across a number of communication media including email, social media, print communications, and face-to-face interactions to better understand how resources may be directed to individual channels. The authors argue that the most impactful engagement model requires an accompanying, analytics-driven communications strategy to support international students during their stay on campus


2020 ◽  
Vol 26 (5) ◽  
pp. 367
Author(s):  
Amy Bestman ◽  
Jane Lloyd ◽  
Barbara Hawkshaw ◽  
Jawat Kabir ◽  
Elizabeth Harris

The Rohingya community living in the City of Canterbury-Bankstown in Sydney have been identified as a priority population with complex health needs. As part of ongoing work, AU$10000 was provided to the community to address important, self-determined, health priorities through the Can Get Health in Canterbury program. Program staff worked with community members to support the planning and implementation of two community-led events: a soccer (football) tournament and a picnic day. This paper explores the potential for this funding model and the effect of the project on both the community and health services. Data were qualitatively analysed using a range of data sources within the project. These included, attendance sheets, meeting minutes, qualitative field notes, staff reflections and transcripts of focus group and individual discussions. This analysis identified that the project: (1) enabled community empowerment and collective control over funding decisions relating to their health; (2) supported social connection among the Australian Rohingya community; (3) built capacity in the community welfare organisation –Burmese Rohingya Community Australia; and (4) enabled reflective practice and learnings. This paper presents an innovative model for engaging with refugee communities. Although this project was a pilot in the Canterbury community, it provides knowledge and learnings on the engagement of refugee communities with the health system in Australia.


2019 ◽  
pp. 73
Author(s):  
Novita Wahyu Setyawati ◽  
Dewi Sri Woelandari P.G

Abstrak: Kegiatan pengabdian ini bertujuan untuk membangun kepedulian masyarakat di Kota Bekasi agar dapat ‘berkawan’ dengan lingkungan sekitarnya untuk mendapatkan manfaat secara langsung. Metode kegiatan menggunakan (1) metode ceramah yakni untuk menyampaikan pengetahuan secara umum tentang hidroponik dan bank sampah disertai dengan sesi tanya jawab dan (2) metode pembelajaran digunakan untuk alih pengetahuan  atau ketrampilan dan system nilai yang dimiliki oleh nara sumber kepada anggota masyarakat. Masalah yang dihadapi di lapangan adalah masalah gerakan menanam dengan metode Hidroponik, pengelolaan bank sampah, dan pemanfaatan sampah plastic menjadi produk recycle. Pemecahan masalah yang dapat dilakukan dengan pendampingan yaitu memberikan pengetahuan, pemahaman, dan pelatihan. Kata kunci: Pemberdayaan Masyarakat; Pendampingan dan Manajemen Lingkungan; Hidroponik dan Bank Sampah Abstract: This dedication activity aims to build community awareness in the city of Bekasi to be able to ' friends ' with the surrounding environment to benefit directly. Methods of activities using (1) lecture methods are to convey knowledge in general about hydroponics and waste banks accompanied by question and answer sessions (2) Learning methods used to control knowledge or skills and value system Owned by the community members. Problems faced in the field is the problem of planting movements with hydroponic methods, management of waste banks, and utilization of plastic waste into recycle products. Troubleshooting that can be done with mentoring is to provide knowledge, understanding, and training.Keywords: Community Empowerment; Environmental Assistance and Management; Hydroponics and trash Banks


2021 ◽  
Author(s):  
Anderson Sant'Anna

<p>This paper aims to investigate process of requalification of economic functions in the ongoing transition to the digital economy experienced by the American city of Lafayette, in the state of Louisiana. As a starting point an extensive analysis of the history of the city and its surroundings was carried out, accompanied by semi-structured and in-depth interviews with respondents involved in the current process of reconversion investigated. In this transition it was relevant the Lafayette's historical, demographic, cultural, spatial, and socioeconomic dynamics. According to Bourdieu's theoretical framework, it was sought to identify the main cognitive categories, both in relation to the socio-institutional dynamics and individual variations, emerging from the interviews. As result, the analysis of the habitus and the main economic, cultural, social, and symbolic capitals mobilized by community members it was possible to identify themes and categories used to describe the local business ecosystem and its components. It was also possible to reveal alliances and disputes that forge and characterize Lafayette's business environment, taking into account relationships among its main historical agents: White Americans vs. Indians, White Americans vs. Cajuns, White Americans vs. Blackcreoles.<i></i></p>


Author(s):  
Martin C. Kindsmüller ◽  
Sandro Leuchter ◽  
Leon Urbas

“Online community” is one of today’s buzzwords. Even though superficially it is not hard to understand, the term has become somewhat vague while being extensively used within the e-commerce business. Within this article, we refer to online community as being a voluntary group of users who partake actively in a certain computer-mediated service. The term “online community” is preferred over the term “virtual community,” as it denotes the character of the community more accurately: community members are interacting online as opposed to face to face. Furthermore, the term “virtual community” seems too unspecific, because it includes other communities that only exist virtually, whereas an online community in our definition is always a real community in the sense that community members know that they are part of the community. Nevertheless, there are other reasonable definitions of online community. An early and most influencing characterization (which unfortunately utilizes the term “virtual community”) was coined by Howard Rheingold (1994), who wrote: “…virtual communities are cultural aggregations that emerge when enough people bump into each other often enough in cyberspace. A virtual community is a group of people […] who exchanges words and ideas through the mediation of computer bulletin boards and networks” (p. 57). A more elaborated and technical definition of online community was given by Jenny Preece (2000), which since then, has been a benchmark for developers. She stated that an online community consists of four basic constituents (Preece, 2000, p. 3): 1. Socially interacting people striving to satisfy their own needs. 2. A shared purpose, such as interest or need that provides a reason to cooperate. 3. Policies in the form of tacit assumptions, rituals, or rules that guide the community members’ behavior. 4. A technical system that works as a carrier that mediates social interaction. Not explicitly mentioned in this characterization but nevertheless crucial for our aforementioned definition (and not in opposition to Preece’s position) is voluntary engagement.


Author(s):  
Stefano Tardini

The notion of community is pivotal in the sociological tradition. According to Nisbet (1966), “the most fundamental and far-reaching of sociology’s unit ideas is community” (p. 47). Yet, it is not easy to define what a community is. Though in everyday life the concept of “community” is widespread, nonetheless this concept is very problematic in scientific reflections, partly because of its strongly interdisciplinary nature. As long ago as 1955, Hillery could list and compare 94 different definitions of “community,” finding only some common elements among them, such as social interaction, area, and common ties. Generally speaking, a community can be defined as “a group of persons who share something more or less decisive for their life, and who are tied by more or less strong relationships” (Cantoni & Tardini, 2006, p. 157). It is worth noticing here that the term “community” seems to have only favorable connotations. As observed in 1887 by Ferdinand Tönnies, the German sociologist who first brought the term “community” into the scientific vocabulary of the social sciences, “a young man is warned about mixing with bad society: but ‘bad community’ makes no sense in our language” (Tönnies, 2001, p. 18; Williams, 1983). Two main ways of considering communities can be singled out: 1. Communities can be intended as a set of people who have something in common, and 2. Communities can be intended as groups of people who interact. The distinction between the two ways of conceiving a community is very well illustrated by an example provided by Aristotle. In his Politics (3.1.12), the Greek philosopher tells that, when Babylon was captured by an invading army of Persians, in certain parts of the city the capture itself had not been noticed for three days. This is the reason why Aristotle considers Babylon not a polis, but an ethnos. In fact, according to Aristotle, what distinguishes the polis, that is, the perfect form of community (see Politics 1.1.1), from the ethnos is the presence of interactions and communications among the citizens. In a polis citizens speak to each other, they interact and communicate, while in an ethnos they just have the same walls in common. In the sense of the ethnos, we speak, for instance, of the community of the linguists, of the community of Italian speaking people, of the open source community, and so on. The members of such communities usually do not know each other, they do not communicate each with all the others, but they have the perception of belonging to the community, they are aware of being part of it. According to Cohen (1985), such communities are symbolic constructions. Rather than being structures, they are entities of meaning, founded on a shared conglomeration of normative codes and values that provide community members with a sense of identity. In a similar way, Anderson (1991) defines the modern nations (the Aristotelian ethne) as “imagined communities”: [They are] imagined because the members of even the smallest nation will never know most of their fellowmembers, meet them, or even hear of them, yet in the minds of each lives the image of their communion. […] In fact, all communities larger than primordial villages or face-to-face contact (and perhaps even these) are imagined. (pp. 5-6)


2015 ◽  
Vol 43 (3) ◽  
pp. 480-498 ◽  
Author(s):  
Yeran Sun ◽  
Hongchao Fan ◽  
Ming Li ◽  
Alexander Zipf

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