scholarly journals PkM Masyarakat Sehat dan Berkarakter di Kampung Sidotopo Kedungsari Magelang

2021 ◽  
Vol 2 (2) ◽  
pp. 23-26
Author(s):  
Galih Dwi Pradipta ◽  
Osa Maliki ◽  
Rahmat Sudrajat ◽  
Supriyono Supriyono
Keyword(s):  
Food Intake ◽  
Formal Education ◽  
National Character ◽  
Populated Area ◽  
The People ◽  
Great Hope ◽  
Good Nutrition ◽  
Local Residents

Sidotopo Village, Kedungsari Village, North Magelang, Magelang City is a densely populated area and a wide variety of people live in the area. The characteristics of the people who live in the area are diverse in their occupations and education, some residents do not receive formal education and some residents also work odd jobs, ranging from garbage collectors, food sellers and others. Awareness of a clean, healthy and characterized life seems to be lacking in local residents, as evidenced by the fact that there are still people who throw garbage in the river, do not recognize the importance of exercise and food intake with good nutrition, and lack of understanding of national character in terms of defending the country. Mentoring/socialization about clean, healthy and character living is a solution in forming a healthy and characterized society. The assistance provided to the community is an understanding of clean living, an understanding of the importance of maintaining health by exercising, and the importance of having a strong national character. So there is great hope to add insight to the community to be able to live healthy and have character in Sidotopo Village. Keywords: Clean Living, Healthy Exercise, Love for the Motherland.Kampung Sidotopo Kelurahan Kedungsari Magelang Utara Kota Magelang merupakan daerah yang padat penduduk dan beraneka ragam masyarakat yang tinggal di daerah tersebut. Karakteristik masyarakat yang tinggal di daerah tersebut beraneka ragam pekerjaan dan pendidikanya, beberapa penduduk ada yang tidak mengenyam pendidikan secara formal dan beberapa penduduk juga ada yang bekerja serabutan, mulai dari pengepul rongsok, penjual makanan dan lain-lain. Kesadaran akan hidup bersih, sehat dan berkarakter nampaknya kurang dirasakan oleh penduduk sekitar, terbukti dengan masih adanya masyarakat yang membuang sampah di kali, tidak mengenalnya pentingnya olahraga dan asupan makanan dengan gizi yang baik, serta kurangnya pemahaman tentang karakter kebangsaan dalam hal bela negara. Pendampingan/sosialisasi tentang hidup bersih, sehat dan berkarakter merupakan solusi dalam membentuk masyarakat sehat dan berkarakter. Pendampingan yangh diberikan kepada masyarakat yaitu pemahaman akan hidup bersih, pemahaman pentingnya menjaga kesehatan dengan berolahraga, serta pentingnya memiliki karakter kebangsaan yang kuat. Sehingga besar harapan menambah wawasan masyarakat untuk dapat hidup sehat dan berkarakter di kampung sidotopo. Kata kunci: Hidup Bersih, Sehat Berolahraga, Cinta Tanah Air. 

scholarly journals Konflik Penolakan Ritual Doa Leluhur Paguyuban Padma Buana di Pedukuhan Mangir Bantul, Yogyakarta

SMART ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 49-62
Author(s):  
Setyo Boedi Oetomo
Keyword(s):  
Factor Analysis ◽  
Cultural Tourism ◽  
Analysis Techniques ◽  
Root Cause ◽  
Multiple Factors ◽  
Tourism Management ◽  
The People ◽  
Local Residents ◽  
The Village

The people of Yogyakarta are known for their tolerance, where people of different religions can coexist peacefully especially with Javanese traditions. But in Mangir, a village in Bantul, Yogyakarta, in November 12, 2019, there was a case of local residents rejecting the procession of ancestral prayer rituals by the Paguyuban Padma Buana (PPB) who claims to be followers of Javanese Hinduism. This study aimed at disclosing the elements and roots of conflict from the Mangir community's rejection towards Paguyuban Padma Buana. As a case study, it used conflict analysis approach through timeline and factor analysis techniques. The results showed that the open conflict between the two groups has occurred since 2012 with the main issue of syncretic ritual practices of Hinduism, Buddhism, and Kejawen (Javanism) that involve people from various religions. In addition, the Maha Lingga Padma Buana Temple as a place of whorship and rituals has also the license problems. Reconciliation was carried out between residents with the Padma Buana followers in 2015. Unfortunately it was violated by the Paguyuban Padma Buana and became a trigger of conflict back in 2019. The cause of this conflict is multiple factors, all of which are interrelated. However, the root cause of the problem among Mangir people is mostly related to traditional revivalism and the distribution of cultural tourism management authorities. This conflict makes them polarized and vulnerable to interests that can create the village atmosphere worse

scholarly journals Tahlilan Tradition as Media for National Character Education

2021 ◽  
Vol 2 (1) ◽  
pp. 1-16
Author(s):  
Alif Nurul Mubarok
Keyword(s):  
Character Education ◽  
Research Method ◽  
Social Values ◽  
Field Research ◽  
Hard Work ◽  
National Character ◽  
Social Concern ◽  
Muslim Community ◽  
Religious Ritual ◽  
The People

Tahlilan is one of the ancestral traditions of the Indonesian nation which is rich in social values. Apart from functioning as a religious ritual, it is also meaningful as a medium for character education. Through the field research method, this research seeks to reveal the values of character education contained in the tahlilan tradition, especially tahlilan carried out by the people of Losari Village, Losari District, Cirebon Regency. The results of this study found that there are so many values of character education contained in the tahlilan tradition in Losari Village, namely; diversity, social concern, hard work, and discipline. Thus, it can be said that the tahlilan tradition can function as the basis for character education for the Indonesian nation, especially among the Indonesian Muslim community.

scholarly journals Reaksi Sultan dan Masyarakatnya terhadap Pendudukan Militer Jepang di Bima

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Yusuf Yusuf
Keyword(s):  
Social Order ◽  
Agricultural Land ◽  
Control Area ◽  
Historical Science ◽  
Japanese Occupation ◽  
South Sulawesi ◽  
The People ◽  
The Social ◽  
Local Residents ◽  
The Impact

Penelitian ini bertujuan untuk mendeskripsikan latar belakang Jepang di Bima dan reaksi Sultan dan masyarakat Bima terhadap kedatangan Jepang serta dampaknya terhadap masyarakat. Penelitian ini menggunakan pendekatan ilmu sejarah, sehingga tahap penelitian yang dilakukan adalah (1) Heuristik atau pengumpulan data, (2) Kritik (3) Interprtasi dan (4) Historiografi. Hasil penelitian menunjukkan bahwa bahwa Berdasarkan  pada pembagian wilayah kontrol pendudukan Jepang di Bima bahwa kawasan Indonesia bagian timur berada di bawah kontrol Armada (Angkatan) Laut yang berpusat di Makassar. Setelah menduduki Sulawesi Selatan pada tanggal 9 Februari 1942, Jepang terus melakukan gerak invasinya ke Nusa Tenggara, antara lain Kupang di Nusa Tenggara Timur (NTT) serta Bima di Kepulauan Sumbawa. Armada Laut Jepang dibawah pimpinan Kolonel Saito mendarat di Pelabuhan Bima pada tanggal 17 Juli 1942. Kedatangannya di sambut baik oleh penduduk setempat, sekalipun mereka (masyarakat Bima) di selimuti rasa khawatir atas rencana Asisten Residen Belanda, H.E. Haak untuk kembali berkuasa di Bima, karena itu dengan mudah Jepang menduduki Bima. Dampak keberadaan Jepang di Bima dibidang sosial diantaranya terjadi keresahan sosial dan porak-porandanya tata kehidupan sosial masyarakat. Agama dan adat yang selama ini dijunjung tinggi oleh masyarakat “terpaksa” harus dilanggar. Sementara dampak dibidang Ekonomi, berupa keterpurukkan Ekomomi, sebab masyarakat tidak lagi mencurahkan perhatian sepenuhnya untuk mengolah lahan pertaniannya. Penderitaan masyarakat berakhir setelah Jepang kalah dan menyerah tanpa syarat kepada sekutu pada bulan Agustus 1945. Sejak itu, pemerintahan pendudukan Jepang berakhir di Bima khususnya dan Indonesia pada umumnya. Kata Kunci: Pendudukan, Japang di BimaAbstractThis study aims to describe the background of Japan in Bima and the reaction of the Sultan and the people of Bima to the arrival of Japan and its impact on society. This study uses a historical science approach, so the stages of research carried out are (1) Heuristics or data collection, (2) Criticism (3) Interpretation and (4) Historiography. The results showed that based on the division of the Japanese occupation control area in Bima that the eastern part of Indonesia was under the control of the Naval Fleet (Force) based in Makassar. After occupying South Sulawesi on February 9, 1942, Japan continued to make its invasion moves to Nusa Tenggara, including Kupang in East Nusa Tenggara (NTT) and Bima in the Sumbawa Islands. The Japanese Sea Fleet under the leadership of Colonel Saito landed at the Port of Bima on July 17, 1942. His arrival was welcomed by local residents, even though they (the Bima people) were shrouded in worry over the plan of the Assistant Resident of the Netherlands, H.E. Haak to return to power in Bima, because it easily Japan occupied Bima. The impact of the existence of Japan in Bima in the social field included social unrest and ruins of the social order of the community. Religion and customs that have been upheld by the community are "forced" to be violated. While the impact on the economy, in the form of deterioration in the economy, is because the community no longer pays full attention to cultivate its agricultural land. The suffering of the people ended after Japan's defeat and surrender unconditionally to the allies in August 1945. Since then, the Japanese occupation government ended in Bima in particular and Indonesia in general. Keywords: Occupation, Japanese in Bima

scholarly journals Scenario of haor vulnerabilities and other obstacles for sustainable livelihood development in Nikli upazila

1970 ◽  
Vol 8 (2) ◽  
pp. 283-290 ◽  
Author(s):  
PK Sharma
Keyword(s):  
Sustainable Livelihood ◽  
Annual Average ◽  
Literacy Rate ◽  
Study Find ◽  
The People ◽  
The Status ◽  
Cultivable Land ◽  
Local Residents ◽  
Income Generating Activities ◽  
Per Capita

The study was carried out in haor areas situated in Nikli upazila under Kishoregong district to explore the socioeconomic vulnerabilities status of the people residing near deep haor areas and their dependency on its natural resources. Total 110912 local residents who depend on the wetland for their survival are poor, with an annual average per capita income Tk 3175, a literacy rate is 20.5%.Total cultivable land 17912.75 hectares, fallow land 1007.59 hectares; single crop 79.32% and double crop land 20.68%; land under irrigation 90%.This paper also sheds light on the status of livelihood using resources and face problems are barriers to sustainable livelihood development. There haor based alternative activity is fishing (20%) followed by duck rearing (3%), Beef fating (6.6%), The study find 71% households were found effectively landless of which about 55% were absolutely landless and 17% households were migrated and 78.9% haor households are suffered from food insecurity mainly because of landlessness, mono-crop cultivation, seasonal unemployment and natural calamities. The study suggests that the avenues for prospective coping strategies are to put a stop to existing leasing system of haor water bodies, making proper arrangements for creating alternative income generating activities throughout the year. Change the money lending system and taking preventives and curative measures for natural calamities. Keywords: Socioeconomic; Indicator; Sustainable livelihood; Climate change DOI: 10.3329/jbau.v8i2.7939 J. Bangladesh Agril. Univ. 8(2): 283-290, 2010

The verbal world picture and its representation in english phraseology

2019 ◽  
pp. 24-36
Author(s):  
A. O. Kushnierova
Keyword(s):  
Cultural Identity ◽  
Natural World ◽  
Social Consciousness ◽  
National Character ◽  
Value System ◽  
World Picture ◽  
The People ◽  
The World ◽  
Picture Analysis ◽  
Cultural Components

The article deals with the verbal world picture analysis through the prism of English phraseology and the peculiarities of phraseologization of phrases in view of the culturally motivated vision of the world by particular linguistic communities. The objective of this paper is a study of phraseological (set) expressions in order to identify ontological and cultural components in language. The certain tendency of illustrating verbal world picture in phraseological (set) expressions was revealed. The study has demonstrated that phraseological (set) expressions, which most vividly illustrate the British cultural identity, are genetically linked to the most common and widespread areas of human activity, namely food, the natural world that surrounds us, and certain "endemic" phenomena of British life. The phraseological picture of the world acts as a set of knowledge about the world and can give a complete description of a particular nation or people. The examples of phraseological set expressions given allow us to see the phraseological composition of language reflects cultural identity not only as a fragment of reality, given to the ethnic community in immediate perception, but also the lifestyle, beliefs, worldviews, national character, temperament, value system - the mentality of the people, their social consciousness in general. Thus, the phraseology becomes a certain extra-linguistic reality that not only realizes the linguistic consciousness and perception of the speaker, but alsoforms a vision through the prism of phraseology, which is based on the cultural territorial perception of a nation.

Localness and Mobility in Belarusian Nationalism: The Tactic of Tuteishaść*

2008 ◽  
Vol 36 (1) ◽  
pp. 85-103 ◽  
Author(s):  
Alexander Pershai
Keyword(s):  
Sense Of Belonging ◽  
National Character ◽  
Economic Welfare ◽  
The People

Every nation has its own ways of telling its national story. Such narratives attempt to incorporate and explain the terms of a nation's history, culture, language, territory, economic welfare, and its citizens' sense of belonging. Some national stories are more complicated than others and require specific terminology to describe their nation and its “other.” Belarus is one of these complicated cases. Belarusian national character is often defined by the concept of tuteishaść, or “localness,” by which the people of Belarus identify themselves in relation to other nations and countries.

scholarly journals Karakteristik Petani Yang Mendorong Motivasi Dalam Mengelola Hutan Rakyat Di Desa Semoyo Kecamatan Patuk Kabupaten Gunungkidul Provinsi Daerah Istimewa Yogyakarta

2019 ◽  
Vol 2 (1) ◽  
pp. 80-87
Author(s):  
Tatik Suhartati ◽  
Ris Hadi Purwanto ◽  
Agus Setyarso ◽  
Sumardi
Keyword(s):  
Forest Management ◽  
Formal Education ◽  
Binary Logistic Regression ◽  
Agroforestry System ◽  
Community Forest Management ◽  
Community Forest ◽  
Community Forests ◽  
The People ◽  
Spearman Correlation Test ◽  
Environmental Motivation

Hutan rakyat bukan hanya menjadi jaring penyelamat ekonomi petani namun juga berfungsi sosial dan lingkungan. Pengelolaan hutan rakyat dengan sistem agroforestri bertujuan untuk mendapatkan hasil yang bervariasi dalam memenuhi kebutuhan jangka pendek, menengah maupun panjang. Sistem pengelolaan ini  telah dilakukan oleh masyarakat di banyak desa di Jawa, termasuk Desa Semoyo Kecamatan Patuk Gunungkidul. Pengelolaan hutan rakyat tersebut dilakukan karena adanya   motivasi yang berbeda yaitu motivasi ekonomi, sosial dan lingkungan.  Penelitian ini bertujuan mengetahui karakteristik petani yang mendorong motivasi petani dalam mengelola hutan rakyat. Pengambilan data dilakukan melalui wawancara secara langsung terhadap masyarakat yang mengelola hutan rakyat.  Sejumlah 67  responden dipilih secara purposif dari anggota kelompok tani yang memiliki perbedaan mata pencaharian utama yaitu petani dan non-petani. Analisis data dilakukan menggunakan uji korelasi Rank Spearman dan regresi binary logistic. Hasil penelitian menunjukan bahwa terdapat tiga karakteristik petani yang mendorong motivasi petani dalam mengelola hutan rakyat yaitu tingkat pendidikan formal, pendapatan dari budidaya non kayu hutan rakyat dan luas pemilikan lahan.   The community forest is not only a rescue net for farmers' economies but also functions socially and environmentally. Community forest management with an agroforestry system aims to obtain varied results in meeting the life needs of farmers for short, medium and long term. This management system has been carried out by communities in many villages in Java, including Semoyo Village, Patuk Sub-district, Gunungkidul District. Community forest management is carried out because of the different motivations of economic, social and environmental motivation. This study aims to determine the characteristics of farmers that encourage farmers' motivation in managing community forests. Data collection is carried out through direct interviews with the people who manage community forests. A total of 67 respondents were selected purposively from members of farmer groups who had the main differences in livelihoods, namely farmers and non-farmers. Data analysis was performed using Rank Spearman correlation test and binary logistic regression. The results showed that there are three characteristics of farmers that encourage farmers' motivation in managing community forests, namely the level of formal education, income from cultivation in addition to community forest timber and extensive land ownership.

scholarly journals In my back yard

2021 ◽  
Author(s):  
John Verhaeven
Keyword(s):  
Documentary Film ◽  
Time Lapse ◽  
Community Leader ◽  
Greater Toronto Area ◽  
The People ◽  
Infrastructure Project ◽  
Local Residents ◽  
The Impact ◽  
Pastoral Ideal ◽  
Time Lapse Photography

In My Back Yard is a documentary film that explores the changing landscape of the Mount Dennis neighbourhood in Toronto. This change is represented by the 54-acre Kodak site that is being transformed into the second largest transportation hub in the Greater Toronto Area. The film employs a series of visual strategies and retells recent observations related to the impact of this massive infrastructure project on the people, the land and the urban wildlife. Local residents, politicians and community leader were consulted. Their interviews are combined with dioramas, archival photographs and time-lapse photography to express the multi-facetted list of community concerns. This support paper attempts to define and analyse these struggles within the context of Leo Marx’s 1964 work The Machine in the Garden: Technology and the Pastoral Ideal in America. This paper proposes that Marx’s concept of the “middle landscape” helps to define the current struggle in Mount Dennis.

scholarly journals PENDIDIKAN ISLAM DI KOTA PALU:(Perspektif Historisitas, Kelembagaan dan Peranan)

2019 ◽  
Vol 7 (2) ◽  
pp. 87-102
Author(s):  
Arifuddin M Arif
Keyword(s):  
Simple Form ◽  
Formal Education ◽  
Community Organizations ◽  
Islamic Education ◽  
Muslim Community ◽  
Xvii Century ◽  
The People ◽  
The Government ◽  
The City

Islamic education in the Palu valley grew and developed along with the entry and development of Islam in the city of Palu since 1650 (XVII century). Institutionally, Islamic education grows and develops through informal, semi-formal, formal, and formal education channels organized by Islamic community organizations, foundations, and the government. Islamic education which was born along with the coming of Islam itself in the valley of Palu, even though at first it was in a very simple form, until institutionalization was enough to color the diversity of the people of Palu City while respecting the culture and wisdom of the community. Islamic education in the city of Palu, has played its function and role in accordance with the demands of the community and its era, especially in fostering community fervor especially the Muslim community in the city of Palu.

scholarly journals DERADIKALISASI ISLAM MELALUI PENDIDIKAN MULTIKULTURAL BERBASIS KEARIFAN LOKAL PADA MASYARAKAT CIGUGUR

2017 ◽  
Vol 22 (1) ◽  
pp. 51
Author(s):  
Muhammad Arif
Keyword(s):  
Multicultural Education ◽  
Family Environment ◽  
School Environment ◽  
Informal Education ◽  
Formal Education ◽  
Three Dimensions ◽  
Ethical Guidelines ◽  
The People ◽  
The Family ◽  
Education School

Artikel ini bertujuan untuk mendeskripsikan konteks deradikalisasi Islam melalui pendidikan multikultural berbasis kearifan lokal. Untuk maksud tersebut, dilakukan penelitian mendalam pada masyarakat Cigugur. Penelitian menghasilkan temuan bahwa sikap toleran, saling menghargai, saling menghormati, dan bahkan saling bekerja sama yang tercipta dalam kehidupan masyarakat Cigugur yang multi agama dan multikultural didukung oleh aktualisasi pendidikan multikultural berbasis kearifan lokal yang mencakup tiga dimensi, yakni dimensi waktu, dimensi tempat, dan dimensi isi. Menurut dimensi waktu, pendidikan diselenggarakan dalam tiga fase, yakni sateuacan nitis (sebelum nitis), sateuacan boboran (sebelum lahir), dan saatosna boboran (setelah lahir). Menurut dimensi tempat, masyarakat Cigugur menyelenggarakan pendidikan di lingkungan keluarga (pendidikan informal), lingkungan sekolah (pendidikan formal), dan lingkungan masyarakat (pendidikan nonformal). Sementara, menurut dimensi isi, terdapat etika sebagai pedoman dan tuntunan berperilaku sosial yakni berupa cara ciri manusia dan cara ciri bangsa. This article aims to describe the context of the de-radicalization of Islam through multicultural education based on local wisdom. For this purpose, conducted in-depth research on Cigugur society. The study produced findings that tolerance, mutual respect, and even cooperate with each other in Cigugur society that’s multi-religious and multicultural, supported by the actualization of multicultural education based on local wisdom that includes three dimensions, namely the dimension of time, the dimensions of the place, and dimensional content. According to the dimension of time, education was held in three phases, namely “sateuacan nitis” (before mariage), “sateuacan boboran” (before birth), and “saatosna boboran” (after birth). According to the dimensions of the place, the people Cigugur education in the family environment (informal education), school environment (formal education) and community (non-formal education). Meanwhile, according to the dimensions of the content, there are ethical guidelines and guidance in social behavior, namely “cara ciri manusia” and “cara-ciri bangsa”.

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