scholarly journals Urban Kampung as a Space of Opportunities: Women’s Strategies to Make a Living in High-Density Informal Settlements

Women who reside in high-density informal settlements contribute significantly to community livelihood, as proportionately they spend more time in the area than other members of their community. As they assume multiple roles and responsibilities, they rely on the flexibility of space in their dense settlement to complete their various tasks. This study focuses primarily on the spaces that enable women to earn income for the household without disregarding their domestic responsibilities and social needs. This study examines the relationship between human and space by observing homemakers in one of Jakarta’s densely populated informal settlements, KampungCikini. The methodology incorporated in-depth interviews and field observations of their living and income-generating spaces. The study concludes that for homemakers, a high-density settlement is not a confinement but as a space of opportunities, mainly economic. The women that participated in this study employ spatial strategies to incorporate income-generating activities with their domestic and social life. The study emphasises the relationship between women and their settlement, with the view to influence the future development of informal settlements more inclusive for the needs of women.

2011 ◽  
Vol 19 (2) ◽  
pp. 467
Author(s):  
Abdul Wahib

<p class="IIABSBARU1">This study was conducted with a qualitative approach. Data obtained by in-depth interviews, observation and documentation. Data were analyzed by phenomenological qualitative analysis model. This study concluded: (1) about the life of the Muslim minority in the school before and after the bombing; With imitate the concept of immersion, the good relations established between the Hindu-Muslim, but the bombs are up to two times it has damaged the relationship patterns that have progress, (2) the internal problems of PAI Teachers: The teachers of Islamic religious education in Bali faced a different problem that encompasses many domains of life. In school /classroom, in social life and so on, (3) materials additional Islamic Education, also called local curriculum include: Instilling a sense of respect for people who embrace different beliefs.</p><p class="IKa-ABSTRAK">***</p>Kajian ini merupakan kajian dengan pendekatan kualitatif. Data penelitian di­peroleh dengan wawancara mendalam, observasi, dan dokumentasi. Data dianalisis dengan analisis fenomenologi. Kesimpulan dari kajian ini adalah: (1) ter­kait dengan kehidupan minoritas muslim disekolah sebelum dan sesudah peristiwa peledakan bom:hubungan yang semula baik kemudian menjadi rusak; (2) problem internal guru-guru PAI: Guru-guru PAI di Bali menghadapi masalah yang rentangnya sangat beragam terkait dengan wilayah kehidupan: sekolah, ruang kelas, dan kehidupan sosial; (3) bahan dalam kurikulum lokal: perlu dimasukkannya materi tentang penghormatan terhadap penganut keyakinan yang berbeda.


Not all worshippers live in similar qualities and quantities of space. This paper discusses specifically the space of worship in informal, densely populated settlements in Jakarta known as kampongs, in which citizens occupy the space below standard (Indonesian national standard of living space = 9m2/person). Such circumstances mean that almost every daily activity undertaken by kampong inhabitants overlaps, and worship activity is no exception. To understand the site, space, and place of worship usage in kampong areas, this research aims to understand how the inhabitants create and embed sacredness, or ‘spiritual’ indicators, into their worship activities. In addition to deep observation by actively participating in the kampong’s worship activity, this research completed by a questionnaire survey and in-depth interviews with various people living in the kampong, both directly and indirectly related to worship activity. The research found that the limitation of space does not hinder the kampong inhabitants in carrying out their worship activities. Even though mostly always overlapping with other activities, worshippers always find a way to negotiate their worship activities in such limitations.


HUMANIS ◽  
2018 ◽  
pp. 166
Author(s):  
Arnoldus Yansen Agus ◽  
Ni Luh Arjani ◽  
I Ketut Darmana

Penti is a customary rite, the ancestral heritage of the Ndehes, Manggarai, as a medium of gratitude to God for the crops gained during the year and also known as the New Year celebration for the Ndehes, Manggarai people. Penti is also an attempt to reconcile the relationship between man and his neighbor (relative), man with nature, and man with God. The problem studied is to know how the process of ritual pent in the villagers of Ndehes, Manggarai, Flores, NTT and the functions and meanings contained in the ritual penti for the villagers of Ndehes, Manggarai, Flores, NTT. The purpose of this research is to know the background of ritual pent, pent ritual process, and the function and meaning of ritual penti for the people of Ndehes Village, Manggarai Regency, Flores, NTT. Researchers use qualitative methods, as well as data collection techniques with participant observation techniques, in-depth interviews and literature studies. Informants are determined based on the background and knowledge of the informant so that it can assist in the research process about the pent ritual. The theory of functionality proposed by Branislaw Malinowski became the foundation used for this study coupled with religious concepts from other scholars such as Emile Durkheim and Koentjaraningrat. The pent ritual is able to regulate the customary and religious life of the people of Ndehes. Ritual penti has the function and meaning contained in each series of its show process, both latent function and manifest function, and the meaning - meaning in ritual penti which become basis of social life of Ndehes Village community.


2021 ◽  
Vol 8 (1) ◽  
pp. 1-19
Author(s):  
Hesti Hesti ◽  
Ahmad

The purpose of this research is to describe the process of the Katoba tradition as a character forming of children in the Muna ethnic community, and to find the meanings of the Katoba tradition as forming children's character in the Muna ethnic community. This research was conducted in Lawa Subdistrict, West Muna Regency. The determination of informants in this study was carried out by determining key informants who served as pioneers for researchers to obtain data. The type of data in this study is qualitative data. Data collection techniques used in this study were: Observation, In-depth Interviews, and Documents. The results showed that the process of the katoba tradition as forming children's character in the Muna ethnic community consisted of 3 stages, namely: 1. the pre-katoba stage, which started with determining the good day of our life, 2. The catoba procession stage which began with: a. opening, b. dofotoba, c. listen to katoba advice containing lansaringino expressions, expressions of naasi rights, and expressions of maintaining the balance of the relationship between nature and the environment. 3. Post katoba (recitation of the prayer congratulations). The meaning contained in the process of implementing Katoba is in the hope that children who are told can understand the boundaries of ethics, norms in social life and can apply them in everyday life. The stages of the process of implementing katoba as forming children's character have a meaning that is believed by the Muna ethnic community, where the meaning cannot be separated from the cultural and belief context. The meaning contained in the process of implementing katoba in the Muna ethnic community is in the hope that the child who is said to be able to understand the boundaries and ethics or norms in social life, and can apply it in everyday life. Abstrak Tujuan penelitian ini adalah untuk mendeskripsikan proses tradisi katoba sebagai pembentuk karakter anak pada masyarakat Etnis Muna, dan untuk menemukan makna-makna tradisi katoba sebagai pembentuk karakter anak pada masyarakat Etnis Muna. Penelitian ini telah dilaksanakan di Kecamatan Lawa Kabupaten Muna Barat. Penentuan informan dalam penelitian ini di lakukan dengan menetapkan informan kunci yang berfungsi sebagai pembuka jalan bagi peneliti untuk memperoleh data. Jenis data dalam penelitian ini adalah data kualitatif.  Teknik pengumpulan data yang digunakan dalam penelitian ini adalah: Pengamatan , Wawancara Mendalam, dan  Dokumen. Hasil penelitian menunjukan bahwa proses tradisi katoba sebagai pembentuk karakter anak pada masyarakat Etnis Muna terdiri dari 3 tahapan yaitu: 1. tahap pra – katoba, yang dimulai dengan menentukan hari baik dan ali kita, 2. Tahap prosesi katoba yang dimulai dengan : a. pembukaan, b. dofotoba, c. mendengarkan petuah katoba yang berisi ungkapan lansaringino, ungkapan haku naasi, dan ungkapan menjaga keseimbangan hubungan alam dan lingkungan. 3. Pasca katoba (pembacaan doa selamat). Makna yang terdapat dalam proses pelaksanaan katoba adalah dengan harapan anak yang di toba dapat memahami batasan etika , norma-norma dalam kehidupan bermasyarakat serta dapat mengaplikasikan dalam kehidupan sehari-hari. Tahapan proses pelaksanaan katoba sebagai pembentuk karakter anakmemiliki makna yang dipercayai oleh masyarakat etnis Muna, dimana pemaknaan tersebut tidak lepas dari konteks budaya dan kepercayaan. Makna yang terdapat pada proses pelaksanaan katoba pada masyarakat etnis Muna adalah dengan harapan anak yang di katoba dapat memahami batasan dan etika atau norma-norma dalam kehidupan bermasyarakat,serta dapat mengaplikasikan dalam kehidupan sehari-hari. Kata Kunci:  Tradisi, Katoba, Pembentuk Karakter Anak


Crisis ◽  
2018 ◽  
Vol 39 (6) ◽  
pp. 416-427 ◽  
Author(s):  
Antoon A. Leenaars ◽  
Gudrun Dieserud ◽  
Susanne Wenckstern ◽  
Kari Dyregrov ◽  
David Lester ◽  
...  

Abstract. Background: Theory is the foundation of science; this is true in suicidology. Over decades of studies of suicide notes, Leenaars developed a multidimensional model of suicide, with international (crosscultural) studies and independent verification. Aim: To corroborate Leenaars's theory with a psychological autopsy (PA) study, examining age and sex of the decedent, and survivor's relationship to deceased. Method: A PA study in Norway, with 120 survivors/informants was undertaken. Leenaars' theoretical–conceptual (protocol) analysis was undertaken of the survivors' narratives and in-depth interviews combined. Results: Substantial interjudge reliability was noted (κ = .632). Overall, there was considerable confirmatory evidence of Leenaars's intrapsychic and interpersonal factors in suicide survivors' narratives. Differences were found in the age of the decedent, but not in sex, nor in the survivor's closeness of the relationship. Older deceased people were perceived to exhibit more heightened unbearable intrapsychic pain, associated with the suicide. Conclusion: Leenaars's theory has corroborative verification, through the decedents' suicide notes and the survivors' narratives. However, the multidimensional model needs further testing to develop a better evidence-based way of understanding suicide.


2020 ◽  
Vol 43 (1) ◽  
pp. 64-95
Author(s):  
Nsemba Edward Lenshie ◽  
Patience Kondu Jacob

The relationship between Fulani herdsmen and farmers has in recent years become hot-tempered motivated by competitive control of land resources, particularly in central and north-east Nigeria. In Taraba State, the ongoing nomadic migration pattern from the Sahel in quest of pastures has led to violent confrontation between Fulani herdsmen and farming indigenous natives. Using a descriptive approach consisting of documented evidence, in-depth interviews, and focus group discussions, the analysis revealed that conflicts between Fulani herdsmen and indigenous native farmers have culminated in population displacement and destruction of life and property in numerous rural enclaves in Taraba State. Despite the consequences of the conflicts, the Taraba State government was unable to act proactively because of the centralization of command over Nigerian security agencies. Accordingly, the study suggests decentralization of security agencies in Nigeria, especially the police, as the way forward for effective security governance in Nigeria.


Author(s):  
Bahram Alamdary Badlou

We report a rare case of unrepaired Tetralogy_Pantalogy of Fallot (TOF_POF) in a 20 years old Persian girl Mrs Zeynab S., who presented with cyanotic finger tops appearance, ongoing chronic thrombolytic destruction processes, and remarkable thrombocytopenia [1,2], heart ventricular septal defect (VSD), and might atrial septal defect (ASD), anxiety, sleep disorders, nightmares, and limited social life. Additionally, the relationship between underlying mechanisms, possible treatments of the thrombocytopenia, erythrocytosis, and unrepaired cardiovascular leakages remains unknown.


Human Affairs ◽  
2020 ◽  
Vol 30 (3) ◽  
pp. 353-364
Author(s):  
Cristiana Senigaglia

AbstractAlthough Max Weber does not specifically analyze the topic of esteem, his investigation of the Protestant ethic offers interesting insights into it. The change in mentality it engendered essentially contributed to enhancing the meaning and importance of esteem in modern society. In his analysis, Weber ascertains that esteem was fundamental to being accepted and integrated into the social life of congregations. Nevertheless, he also highlights that esteem was supported by a form of self-esteem which was not simply derived from a good social reputation, but also achieved through a deep and continual self-analysis as well as a strict discipline in the ethical conduct of life. The present analysis reconstructs the different aspects of the relationship between social and self-esteem and analyzes the consequences of that relationship by focusing on the exemplary case of the politician’s personality and ethic.


Religions ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 69
Author(s):  
Anita Stasulane

This article addresses the commemoration of the deceased by examining a peculiar Latvian religious tradition—the cemetery festival. Latvian society is moving down the path to secularization. Participation in religious ritual practices could be expected to decrease in a predominately secular society. Nevertheless, the tradition of the cemetery festival practiced in Latvia shows that the relationship between the religious and the secular is much more complex than simply being in opposition to each other. The analysis is based on data obtained by undertaking fieldwork at cemeteries in Latvia. Participant observation and qualitative in-depth interviews were the main research tools used in the fieldwork. Through an analysis of the fieldwork data, this article explains, first, how honoring of the deceased currently takes place in Latvia; second, the factors which have determined the preservation of the cemetery festival tradition despite the forced secularization of the Soviet period and the general secularization encountered today; third, the relationship between religious and secular activities and their transformation at the cemetery festival.


2021 ◽  
pp. 026377582110302
Author(s):  
Asha Best ◽  
Margaret M Ramírez

In this piece, we take up haunting as a spatial method to consider what geography can learn from ghosts. Following Avery Gordon’s theorizations of haunting as a sociological method, a consideration of the spectral offers a means of reckoning with the shadows of social life that are not always readily apparent. Drawing upon art installations in Brooklyn, NY, White Shoes (2012–2016), and Oakland, CA, House/Full of BlackWomen (2015–present), we find that in both installations, Black women artists perform hauntings, threading geographies of race, sex, and speculation across past and present. We observe how these installations operate through spectacle, embodiment, and temporal disjuncture, illuminating how Black life and labor have been central to the construction of property and urban space in the United States. In what follows, we explore the following questions: what does haunting reveal about the relationship between property, personhood, and the urban in a time of racial banishment? And the second, how might we think of haunting as a mode of refusing displacement, banishment, and archival erasure as a way of imagining “livable” urban futures in which Black life is neither static nor obsolete?


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