PENGARUH ROHIPOLIMBA TERHADAP SISTEM KEPERCAYAAN MASYARAKAT DESA SANDANG PANGAN KECAMATAN SAMPOLAWA KABUPATEN BUTON SELATAN (1938-2017)

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Fitri Salima ◽  
H. BARLIAN
Keyword(s):  
Belief System ◽  
Historical Method ◽  
Village Community ◽  
15Th Century ◽  
Trust System ◽  
Community Trust ◽  
Islamic Belief ◽  
The 19Th Century ◽  
The Village ◽  
Trust Systems

ABSTRAK: Permasalahan pokok yang dikaji dalam penelitian ini adalah: 1) Apa latar belakang munculnya Rohipolimba terhadap sistem kepercayaan masyarakat Desa Sandang Pangan Kecamatan Sampolawa Kabupaten Buton Selatan? 2) Bagaimana eksistensi Rohipolimba terhadap sistem kepercayaan masyarakat Desa Sandang Pangan Kecamatan Sampolawa Kabupaten Buton Selatan? 3) Apa pengaruh Rohipolimba terhadap sistem kepercayaan masyarakat Desa Sandang Pangan Kecamatan Sampolawa Kabupaten Buton Selatan? 4) Apa faktor penyebab terjadinya pergeseran Rohipolimba terhadap sistem kepercayaan masyarakat Desa Sandang Pangan Kecamatan Sampolawa Kabupaten Buton Selatan? Metode yang digunakan dalam penelitian ini adalah metode sejarah menurut Helius Sjamsuddin dengan tahapan-tahapan sebagai berikut: 1) Heuristik (Pengumpulan Sumber), 2) Verifikasi (Kritik Sumber), 3) Historiografi (Penulisan Sejarah). Hasil penelitian menunjukan bahwa: 1) Latar belakang munculnya Rohipolimba merupakan sistem kepercayaan pra-Islam Dimana masyarakat Buton mengenal dan memiliki kepercayaan yaitu pemujaan terhadap roh nenek moyang (animisme dan dinamisme), adanya pengaruh Hindu dan dalam perkembangan mengalami sinkritisasi antara kepercayaan sebelum Islam dengan kepercayaan setelah Islam masih berlangsung utamanya kepercayaan Reinkarnasi atau Rohipolimba yang berlangsung sejak abad ke-15 M sampai abad ke 19 M. 2) Eksistensi Rohipolimba masyarakat Desa Sandang Pangan mengalami alkuturasi dengan kebudayaan Buton pra-Islam kepercayaan itu terbentuk di bawah pengaruh Hindu dan islam dalam Rohipolimba terkandung dalam sufisme yang dibawah ke Buton dan penyebarannya sampai ke Desa termaksud Desa Sandang Pangan. 3) Pengaruh Rohipolimba masyarakat Desa Sandang Pangan sangat mempengaruhi pola pikir masyarakat, sehingga masyarakat meyakini dengan adanya kepercayaan ini menjadi sebuah tradisi yang dilakukan oleh masyarakat sejak dahulu hingga kini. 4) Faktor penyebab terjadinya pergeseran Rohipolimba masyarakat Desa Sandang Pangan yaitu kurangnya pendidikan dan kurangnya pemahaman terhadap agama. Kata Kunci: Pengaruh, Rohipolimba, Sistem Kepercayaan ABSTRACT: The main problems examined in this study are: 1) What is the background of the emergence of Rohipolimba on the community trust system of Sandang Pangan Village, Sampolawa District, South Buton Regency? 2) What is the existence of Rohipolimba on the community trust system of Sandang Pangan Village, Sampolawa District, South Buton Regency? 3) What is the influence of Rohipolimba on the community trust system of Sandang Pangan Village, Sampolawa District, South Buton Regency? 4) What are the factors causing the Rohipolimba shift towards the community trust system in Sandang Pangan Village, Sampolawa District, South Buton Regency? The method used in this study is the historical method according to Helius Sjamsuddin with the following stages: 1) Heuristics (Collection of Sources), 2) Verification (Critical Sources), 3) Historiography (Writing History). The results showed that: 1) The background of the emergence of Rohipolimba is a pre-Islamic belief system where the Butonese know and have beliefs that is worship of ancestral spirits (animism and dynamism), the influence of Hinduism and in the development experiencing synchronization between pre-Islamic beliefs and beliefs after Islam continued its main belief was the Reincarnation or Rohipolimba which lasted from the 15th century AD to the 19th century AD 2) The existence of Rohipolimba Sandang Pangan villagers experienced alkuturation with pre-Islamic Buton culture that belief was formed under the influence of Hinduism and Islam in Rohipolimba contained in Sufism below to Buton and its spread to the village referred to as Sandang Pangan Village. 3) The influence of Rohipolimba in Sandang Pangan Village greatly influences the mindset of the community, so that the community believes that this belief has become a tradition carried out by the community since then until now. 4) Factors causing the shifting Rohipolimba Sandang Pangan Village community is lack of education and lack of understanding of religion. Keywords: Influence, Rohipolimba, Trust Systems

RITUAL DALAM TRADISI PERTANIAN (GALU) PADA MASYARAKAT DESA BONE TONDO KECAMATAN BONE KABUPATEN MUNA (1979-2017)

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
HARNITA HARNITA ◽  
H. Anwar ◽  
Pendais Hak
Keyword(s):  
Negative Impact ◽  
Forest Area ◽  
History Writing ◽  
Historical Method ◽  
Village Community ◽  
Type Process ◽  
New Forest ◽  
Ritual Process ◽  
The Village

ABSTRAK: Tujuan utama dalam penelitian ini mengetahui  latar belakang pelaksanaan kegiatan Ritual dalam Tradisi Pertanian (Galu) pada Masyarakat Desa Bone Tondo Kecamatan Bone Kabupaten Muna, mendeskripsikan ritual-ritual apa saja yang dilakukan dalam pelaksanaan kegiatan ritual dalam Tradisi Pertanian (Galu) pada Masyarakat Desa Bone Tondo Kecamatan Bone Kabupaten Muna, mendeskripsikan proses kegiatan ritual dalam Tradisi Pertanian pada Masyarakat Desa Bone Tondo Kecamatan Bone Kabupaten Muna dan mendeskripsikan perubahan yang terjadi saat ini dalam proses Ritual dalam Tradisi Pertanian (Galu) pada Masyarakat Desa Bone Tondo Kecamatan Bone Kabupaten Muna. Metode yang digunakan dalam penelitian ini adalah metode sejarah menurut Helius Sjamsuddin yang terdiri atas: (1) Heuristik (pengmpulan sumber), (2) Kritik sumber (verifikasi), (3) Historiografi (penulisan sejarah).Hasil penelitian menunjukan bahwa: (1) Latar belakang pelaksanaan ritual dalam tradisi pertanian pada masyarakat Desa Bone Tondo adalah dalam bercocok tanam (degalu) masyarakat Desa Bone Tondo memiliki keyakinan bahwa hutan di Muna banyak dihuni oleh makhluk ghaib yang berpotensi mengganggu kehidupan masyarakat. Maka secara intensif masyarakat melakukan hubungan komunikasi dengan melalui upacara yang tradisional yang dimana harus dilakukan sebelum bercocok tanam. Dengan maksud mendapatkan keselamatan dalam kegiatan perladangan terhindar dari marabahaya serta hasil panen yang melimpah. Ritual dilakukan karena adanya pantangan dan larangan yang apabila jika tidak dipatuhi akan menimbulkan dampak negatif. (2) Ritual-Ritual yang dilakukan dalam Tradisi Pertanian (Galu) pada Masyarakat Desa Bone Tondo ritual pembukaan lahan kawasan hutan baru yaitu desolo. Ritual kaago-ago yang dilakukan saat lahan sudah bersih dan siap untuk ditanamkan, ritual dilakukan untuk memindahkan makhluk ghaib, permohonan dan sebagai rasa syukur. Ritual kasambuno wite (deghoti wite) dan ritual kafematai, (3) Proses pelaksanaan Ritual dalam Tradisi Pertanian (Galu) pada Masyarakat Desa Bone Tondo yaitu semua proses ritual dilakukan pada hari baik yang dipimpin oleh dukun (parika), menyiapkan alat dan bahan (sesajian) yang dibutuhkan tiap-tiap upacara ritual yang akan dilaksanakan. (4) Perubahan yang terjadi saat ini dalam proses pelaksanaan Ritual dalam Tradisi Pertanian (Galu) pada masyarakat Desa Bone Tondo, dapat dilihat pada ritual kaago-ago, dimana saat ini sabagian ritual tersebut tidak lagi dijalankan. Perubahan-perubahan lain adalah terkait dengan konsistensi ritual yang sebagian masih ada yang melakukan secara utuh namun ada juga yang hanya menjalankan 2 atau 3 ritual saja. Kata Kunci: latarbelakang, jenis, proses dan perubahan, galu ABSTRACT: The main objective in this study is to find out the background of the implementation of Ritual activities in the Agricultural Tradition (Galu) of the Bone Tondo Village Community, Bone District of Muna District, describing the rituals performed in the implementation of ritual activities in the Agricultural Tradition (Galu) of the Village Community Bone Tondo, Bone District, Muna Regency, describes the process of ritual activities in the Agricultural Tradition of the Bone Tondo Village Community, Bone District Muna District and describes the changes that occur currently in the Ritual process in the Agricultural Tradition (Galu) of the Bone Tondo Village Community, Bone District, Muna Regency. The method used in this study is the historical method according to Helius Sjamsuddin which consists of: (1) Heuristics (collection of sources), (2) Criticism of sources (verification), (3) Historiography (history writing). The results of the study show that: (1 ) The background of ritual implementation in the agricultural tradition of the Bone Tondo Village community is in farming (degalu). Bone Tondo Village community has the belief that the forests in Muna are inhabited by unseen creatures that have the potential to disrupt people's lives. So the community intensively communicates through traditional ceremonies which must be carried out before planting. With the intention of obtaining safety in farming activities to avoid danger and abundant harvests. The ritual is carried out because of restrictions and prohibitions which if not obeyed will cause a negative impact. (2) Rituals carried out in the Agricultural Tradition (Galu) of the Bone Tondo Village Community in the ritual of opening a new forest area, namely desolo. Kaago-ago rituals are carried out when the land is clean and ready to be planted, rituals are performed to remove supernatural beings, requests and as gratitude. Kasambuno wite rituals (deghoti wite) and kafematai rituals, (3) The process of implementing Rituals in the Agricultural Tradition (Galu) of the Bone Tondo Village Community, namely all ritual processes carried out on a good day led by a shaman (parika), preparing tools and materials (offerings) ) required each ritual ceremony that will be carried out. (4) Changes that occur at this time in the process of carrying out the Ritual in the Agricultural Tradition (Galu) of the Bone Tondo Village community, can be seen in the kaago-ago ritual, where at present the ritual portion is no longer carried out. Other changes are related to the consistency of the ritual, some of which still do the whole, but there are also those who only carry out 2 or 3 rituals. Keywords: Background, type, process and change, galu

scholarly journals Etymology and Historiography of the Ukrainian Headscarf as an Element of National Dress

2021 ◽  
Vol 4 (2) ◽  
pp. 254-264
Author(s):  
Olena Ivanenko
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Historical Method ◽  
The North ◽  
Production And Distribution ◽  
Characteristic Features ◽  
The 19Th Century ◽  
The Village ◽  
The City ◽  
North Western

The purpose of the article is to find out the peculiarities of headscarves functioning in the late 19th – early 20th centuries as an element of women’s national dress, to identify general and specific characteristics of their manufacturing and methods of tying, to find out the etymology of the word "headscarf", to trace its relationship with the concept of "ubrus" and others similar in meaning. Research methodology. Using a comparative-historical method, we have explored the etymology of concepts related to Ukrainian women’s headwear. Using a historical-typological method, a cultural and art analysis of the study has been conducted. Scientific novelty. The etymology of significant concepts of Ukrainian headwear, namely "ubrus", "headscarf" and others, is thoroughly studied. Their characteristic features in different regions of Ukraine are noted. The methods of tying headscarves from the 19th to the early 20th century are analysed and presented, the characteristics of their production and distribution in the counties of Poltava province are marked. It is proved that in Poltava province at the end of the 19th century, there were two main ways of tying headscarves simultaneously: in the counties of the north-western part of the province, the method of tying a headscarf with a knot on the top of the head was common, and in the eastern part – with a knot on the neck. Conclusions. Everyday women’s headscarves were intended to cover, insulate and decorate the heads of married women. Patterned woven headscarves were distinguished by the local originality of the artistic solution. Festive headdresses of Ukrainian women differed in variety and elegance. Strict completeness is inherent in the forms of this integral part of the national costume as those that have been refining over many generations. At the end of the 19th century. the wimples, on which a lot of material was spent, were almost destroyed. Headwear of new shapes was becoming more practical, cheaper and lighter. "Starovytsky headscarves" give way to manufactured goods. At the beginning of the 20th century, headscarves became the most common headdress both in the city and in the village.

scholarly journals Fortællinger om forførelse og seksualmoral i 1800-tallets bondesamfund

Kulturstudier ◽  
2010 ◽  
Vol 1 (2) ◽  
pp. 64
Author(s):  
Else Marie Kofod
Keyword(s):  
19Th Century ◽  
18Th Century ◽  
Rural Society ◽  
Sexual Morality ◽  
Human Beings ◽  
Social Conventions ◽  
Village Community ◽  
The Individual ◽  
The 19Th Century ◽  
The Village

<p>Et samfunds &aelig;gteskabsideal aff&oslash;der nogle mere eller mindre uskrevne regler for,&nbsp;hvad der er tilladt og - m&aring;ske is&aelig;r - hvad der ikke er tilladt med hensyn til udenoms&aelig;gteskabelige&nbsp;forhold. Det var ogs&aring; tilf&aelig;ldet i 1800-tallets bondesamfund,&nbsp;hvor det at indlede et seksuelt forhold til en anden person end den, man var forlovet&nbsp;eller gift med, ikke alene kunne v&aelig;re en trussel for de enkelte par, men for&nbsp;hele landsbyf&aelig;llesskabet. Seksuelle emner er ofte tabubelagte. I denne artikel vil&nbsp;jeg vise, hvordan bondesamfundets seksualmoral blev kommunikeret igennem&nbsp;s&aring;vel omgangsformer, ritualer og traditioner som igennem sagn om bjergfolk og&nbsp;ellefolk.</p><p>&nbsp;</p><p>Tales of seduction and sexual moralityin 19th-century rural society.</p><p>The marital ideal of a society generates certain more or less unwritten rules forwhat is permissible and - perhaps especially - impermissible in terms of extramaritalrelations. This was also the case in the rural society of the 19th century,where engaging in a sexual relationship with someone other than the person to whom you were married or betrothed could be a threat not only to the individual couple but to the whole village community. Although the village community in 18th-century rural society underwent a number of changes in the course of the century, it was apparently still important to strengthen the authority of the community or at any rate to give the appearance that it existed. The community in the rural village meant not just something communal in general, but a particular way of performing certain communal actions, including - and perhaps especially - certain social conventions. More fundamentally,'community' therefore refers to the farmer-dominated village's culturally protected norm for what was right and wrong.Besides the norms that were communicated through the unwritten socialconventions,&nbsp;one could also express what was right and wrong through the stories that were told. In the tales it was also possible to engage with sexual themes.The tales that are most relevant in this study are legends of mountain spirits andelves, where human beings engage in some kind of interaction with the supernatural beings. There are a good 300 of these legends. Looking at the consequences such relations could have for the protagonists of the legends enables us to gain insight into how extramarital relations were regarded in rural society. In 19th-century rural society the norms of the village for sexual morality were thus communicated both through games and traditions and through the tales thatwere told of mountain spirits and elves. Both forms of expression involved acommon set of principles for the members of the village community, and laiddown guidelines for the way one was to handle relations with other people ineveryday life.</p>

scholarly journals From Tarekat to Arab Community: the Islamization Process in Indramayu

2020 ◽  
Vol 30 (1) ◽  
pp. 55-68
Author(s):  
Roni Tabroni ◽  
Mumuh Muhsin Z ◽  
Reiza D Dienaputra ◽  
R.M, Mulyadi
Keyword(s):  
Social Movement ◽  
19Th Century ◽  
Community Leader ◽  
Social Movement Theory ◽  
First Order ◽  
Movement Theory ◽  
Historical Method ◽  
15Th Century ◽  
The 19Th Century

This research talks about the process of Islamization in Indramayu. The Islamization in Indramayu raises three main questions. The first question is, where was the arrival of Islam in Indramayu. Second, when is the appearance of Islam. Third, who has a role in the Islamization process. This research uses the historical method, which consists of four stages: heuristic, criticism, interpretation, and historiography. This method was then collaborated with Islamic social movement theory to analyze the ideology of leadership and movement mobility of the propagator group of Islam in Indramayu. The results showed that the arrival of Islam in Indramayu came from the port of Cimanuk. Then spread to various areas, including in the countryside. Second, Islam has been dating in Indramayu since the 15th century. Third, some communities play a role in Islamization in Indramayu. The communities were very influential until the 19th century. They consisted of the Arab community and the adherents of the tarekat, especially from Cirebon. The first order to develop was Syattariyah. Meanwhile, the Arabic community leader from Cirebon was Sayyid Abdur Rahman bin Muhammad Basy-Syaiban. He is a figure who originated from the Hadramaut in the early seventeenth century.Penelitian ini berbicara tentang proses islamisasi di Indramayu. Proses islamisasi di Indramayu memunculkan tiga pertanyaan utama. Pertanyan pertama adalah dari mama dan di mana kedatangan islam. Kedua, kapan waktu kedatangan Islam. Ketiga, siapa yang berperan dalam proses islamisasi. Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan metode sejarah yang terdiri atas empat tahap: heuristic, kritik, interpretasi, dan historiografi. Hasil penelitian menunjukkan bahwa kedatangan Islam di Indramayu berasal dari pelabuhan Cimanuk. Kemudian menyebar ke berbagai daerah, termasuk di pedesaan. Kedua, Islam telah dating di Indramayu sejak abad ke 15. Ketiga, terdapat komunitas yang berperan dalam Islamisasi di Indramayu. Komunitas tersebut sangat berpengaruh sampai abad ke 19. Mereka terdiri atas komunitas Arab dan para penganut tarekat, terutama dari Cirebon. Tarekat pertama yang berkembang adalah Syattariyah. Sementara itu, tokoh komunitas arab yang berasal dari Cirebon adalah Sayyid Abdur Rahman bin Muhammad Basy-Syaiban. Ia merupakan tokoh yang berasal dari Hadramaut pada awal abad ketujuh belas.

Sasak People’s Resistance Against Mataram-Karangasem and Dutch Colonial Rulers: The Role of Tuan Guru Umar Kelayu

2020 ◽  
Vol 2 (1) ◽  
pp. 73-90
Author(s):  
Ahmad Tohri ◽  
H. Habibuddin ◽  
Abdul Rasyad
Keyword(s):  
Data Analysis ◽  
19Th Century ◽  
Economic Factors ◽  
Historical Method ◽  
The 19Th Century ◽  
Historical Methods ◽  
Depth Interviews ◽  
Dutch Colonial ◽  
Dutch Colonialism

This article discusses the Sasak people’s resistance against MataramKarangasem and Dutch colonial rulers in the 19th century in Lombok, Indonesia. It particularly focuses on Tuan Guru Umar Kelayu and his central role in the emergence of Sasak people’s resistance which transformed into Sasak physical revolution local and global imperialismcolonialism. Using the historical method, this article collected data through observation, in-depth interviews, and documentation. The data analysis involved the historical methods of heuristics, verification or criticism, interpretation, and historiography. The findings show that Sasak people’s resistance was not only caused by economic factors but also related to other factors such as social, cultural, and religious ones. Tuan Guru Umar Kelayu played a key role in the Sasak people’s resistance in that it was under his leadership and influence that the resistance transformed into a physical struggle against MataramKarangasem and Dutch colonialism as seen in Sakra War and Praya War which were led by his students and friends.

Paradigma Pembangunan Desa dalam Pengelolaan Keuangan Desa Berdasarkan Undang-Undang Nomor 6 Tahun 2014 Tentang Desa

2020 ◽  
Vol 3 (2) ◽  
pp. 117-132
Author(s):  
Betha Rahmasari
Keyword(s):  
Regional Development ◽  
Financial Management ◽  
Sustainable Use ◽  
Economic Potential ◽  
Village Community ◽  
Development Organizations ◽  
The People ◽  
The Government ◽  
The Right ◽  
The Village

This article aims to find out the developmentidea or paradigm through village financial management based on Law Number 6 of 2014 concerning Villages. In this study, the researcher used a normative research methodby examining the village regulations in depth. Primary legal materials are authoritatuve legal materials in the form of laws and regulations. Village dependence is the most obvious violence against village income or financial sources. Various financial assistance from the government has made the village dependent on financial sources from the government. The use of regional development funds is intended to support activities in the management of Regional Development organizations. Therefore, development funds should be managed properly and smoothly, as well as can be used effectively to increase the people economy in the regions. This research shows that the law was made to regulate and support the development of local economic potential as well as the sustainable use of natural resources and the environment, and that the village community has the right to obtain information and monitor the planning and implementation of village development.

Human Behavior from an Islamic Perspective

2011 ◽  
Vol 28 (2) ◽  
pp. 86-105
Author(s):  
Fatimah Abdullah
Keyword(s):  
Human Behavior ◽  
Current Trend ◽  
Belief System ◽  
Biological Factors ◽  
Nature Versus Nurture ◽  
Western Psychology ◽  
Conditioned Responses ◽  
The One ◽  
Corrupt Behavior ◽  
Islamic Belief

Western psychology tends to be divisive in dealing with human personality and has been responsible for the nature-versus nurture controversy. On the one hand, it contends that certain corrupt behavior is predetermined by psychological or biological factors from conception—while on the other, it explains behavior as a simplistic series of reinforcements from contingencies and conditioned responses to environmental stimuli. This secular humanistic outlook has produced an ethical relativism that is the current trend in today’s world. This stance is not condemned only by Islam, but also by most religions of the world. This shows that the human nature (fitrah) is still vibrant and dynamic. This article attempts to highlight the importance of the Islamic belief system—which is an integrated and comprehensive way in dealing with human behavior—especially by means of the interaction of nature, nurture, and the spiritual factor in the formation of human behavior.

The Buryat Village of Tory in the 1990s: Social and Cultural Re-adaptation in a Small Village Community

Inner Asia ◽  
1999 ◽  
Vol 1 (1) ◽  
pp. 107-110 ◽  
Author(s):  
Sergei Panarin
Keyword(s):  
Public Life ◽  
Drop Out ◽  
Economic Conditions ◽  
Young Generation ◽  
Soviet Regime ◽  
Collective Farm ◽  
Household Economies ◽  
Village Community ◽  
Self Reliance ◽  
The Village

AbstractThis paper considers whether Tory in Buryatia can survive as a community. It is argued that Tory came to be a unified community under the Soviet regime from the 1930s onwards. As Soviet institutions strengthened, the earlier Buryat society lost its integrity and came to consists of familial groups isolated from and opposed to public life, yet economically dependent on the collective farm. With the 1990s outside support was withdrawn from the collective farm. There is a real possibility that if it collapses altogether, the household economies will collapse with it. It is argued that a large proportion of people in the village have become psychologically accustomed to dependency on the state and may be incapable of self-reliance. Meanwhile, the young generation is oriented to urban and outside culture and may drop out of any process of village adaptation to the new economic conditions.

ANALISIS FAKTOR YANG MEMPENGARUHI PENGELOLAAN KEUANGAN KAMPUNG DI KABUPATEN JAYAPURA

2019 ◽  
Vol 2 (2) ◽  
pp. 39-56
Author(s):  
Bill J. C. Pangayow ◽  
Hastutie Noor Andriati
Keyword(s):  
Financial Reporting ◽  
Financial Management ◽  
Analysis Tool ◽  
City Governments ◽  
Financial Accountability ◽  
Village Community ◽  
Essential Idea ◽  
Consultative Body ◽  
Key Indicators ◽  
The Village

The village independence is an essential idea for the village community where they are located. Inaccordance to support this goal, the central, provincial and district/city governments provide fundsto villages that must be managed properly. Village financial management apparatuses endeavor inplanning, implementing, administering, and financial reporting in accordance with applicableregulations with supervision from the Village Consultative Body. This study aims to identifyindicators and determinants in village financial management and examine its effect on the villageindependence variable. This research will be carried out in villages of Yobeh, Ifaar Besar, Sereh,and Yahim, in Sentani District in Jayapura Regency. The analysis tool that will be used is FactorAnalysis to find key indicators and variables in financial management. The results showed thatreporting variables became the key in financial management, followed by financial accountability,planning, and implementation. This shows that respondents felt the reporting was very importantand needed to be considered in financial management.

THE ANCIENT MOUNTAIN VILLAGE OF CHERGA: FROM THE TRAKT POINT ON THE CHUYSKY TRACT TO THE ALTAI EXPERIMENTAL FARM OF THE SIBERIAN BRANCH OF THE RUSSIAN ACADEMY OF SCIENCES

2021 ◽  
Vol 27 ◽  
pp. 69-76
Author(s):  
MUKAEVA L. ◽  
Keyword(s):  
Economic Development ◽  
Altai Mountains ◽  
State Farm ◽  
Siberian Branch ◽  
The North ◽  
Arable Farming ◽  
History Of ◽  
Academy Of Sciences ◽  
The 19Th Century ◽  
The Village

The article considers the history of the creation and development of the first Russian village in the Altai Mountains - the village of Cherga, which appeared in 1820-s a settlement of peasants assigned to the Cabinet mining plants. According to the author, Cherga played an important role in the economic development of the north-western part of the Altai Mountains. Cherga peasants were successfully engaged in arable farming, cattle breeding, mountain beekeeping, private hauling and taiga fisheries. In the vicinity of Cherga in the second half of the 19th century, there were large dairy farms of entrepreneurs who used advanced technologies and innovations in their farms. In Soviet times, Cherga with the surrounding villages turned into a large multi-industry state farm in the Altai Mountains. The traditions of innovation in Cherga were fully manifested in the 1980-s, when the Altai Experimental Farm of the Siberian Branch of the Academy of Sciences of USSR was formed on the basis of the Cherginsky State Farm, which was still active at the beginning of the 20th century. Keywords: Seminskaya Valley, Cherga, peasants, economic development, Altai experimental farm SB RAS

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