Pick-Up Savings System to Improve the Financial Management Capabilities of Village Communities: Analysis of The Role of Village-Owned Enterprises

The business entity owned by the Village, as an economic institution at the village level, established to improve the economic welfare of the village community. One of the efforts made is to increase awareness behavior in saving. The behavior of villagers in saving is often still short-term oriented, so most villagers have not been able to manage finances to anticipate their financial problems in the future. Therefore, research on the role of BUMDes as a village-scale economic institution in improving the financial management capabilities of the village community is very important to do. The purpose of this research is to find out how the role of business entities have in improving the financial management capabilities of the community through savings products with a savings pick-up system. This research uses a qualitative approach with case study methods in Village Owned Enterprises (BUMDes) Pakandangan Emas. Data collection techniques are conducted through interviews and observations in the field. This research found that Unit sharia savings business in BUMDes Pakandangan Emas can shape people's behavior in long-term financial management. This behavior is formed mainly through a savings system that is directly picked up to the community.

Anadolu’da Ahî Teşkilatının Kalite Standart ve Yönetim Anlayışına İlişkin Uygulamaların Günümüze Yansımaları

In the dictionary, Ahilik is the equivalent of the word “akı”, which means “kardas” in Arabic, and in Turkish, which means open-handed, hospitable and brave. The institution of Akhism is a socio-economic institution based on the concepts of art, trade and cooperation developed in the Anatolian geography. In the thirteenth century, Akhism became a social institution aiming to create a national community by spreading to the countryside. Akhism emerged as a national institution peculiar to the Ottoman state, and besides protecting the consumers, it played an important role in the holding and rooting of the Turks in the Anatolian geography. The structure of Akhism peculiar to the Ottoman state continued until the seventeenth century. To the extent that the Ottoman state's dominance area, which was outside the spread of Islam, expanded, it became a necessity to work among people belonging to different religions. During the collapse of the Ottoman state, the Akhism gradually degenerated by taking whatever fell on its behalf. As a result, the guild was corrupted, and the appointment was made according to the favor system, not according to the custom order. In this process, the state of the state is literally collapsing. Finally, in 1912, the guild organization was completely abolished from the square. In this way, the Akhism, which lived for seven hundred years and played a decisive role in the social, cultural and economic life of the Anatolian people, rose to the dusty shelves of history. Keywords: Ahî Evran, Akhism, Moral.

The Animated Temple and Its Agency in the Urban Life of the City in Ancient Mesopotamia Beate Pongratz-Leisten, NYU, ISAW

In ancient Mesopotamia, the functions of the temple were manifold. It could operate as an administrative center, as a center of learning, as a place of jurisdiction, as a center for healing, and as an economic institution, as indicated in both textual and archaeological sources. All these functions involved numerous and diverse personnel and generated interaction with the surrounding world, thereby turning the temple into the center of urban life. Because the temple fulfilled all these functions in addition to housing the divinity, it acquired agency in its own right. Thus, temple, city, and divinity could merge into concerted action. It is this aspect of the temple that lies at the center of the following considerations.

Pertanggungjawaban Lembaga Perkreditan Desa (LPD) Desa Adat Ungasan Atas Ketidakmampuannya dalam Memenuhi Hak Nasabah Pemegang Simpanan

LPD is an economic institution belonging to the Traditional Village. LPD is formed, managed by Desa Pakraman, and serves financial transactions only within the internal environment of Desa Pakraman. LPD administrators are elected, stipulated, legalized, and dismissed by means of the village paruman. From all levels the LPD management comes from indigenous peoples and cannot avoid problems that arise in the institution, thus, this research focuses on to manage loans (credit) to customers so as to avoid bad credit at the Village Credit Institution (LPD) Adat Ungasan and to examine the responsibility of the Ungasan Traditional Village Credit Institution (LPD) in fulfilling the rights of customers who hold deposits. The research method used in this research is empirical research method. Based on the research results, it can be concluded that there are four parts to the procedure for giving credit to the LPD, namely: The Credit Section, the Head of the LPD, the Cashier Section and the Bookkeeping Section. Furthermore, all losses of the Ungasan Traditional Village LPD shall be borne by the Traditional Village, in the event that the Traditional Village is able to back up the losses of the Ungasan Customary LPD, provided that the old Ungasan LPD administrators cover all losses to the Traditional Village because the Traditional Village is a communal customary organization or promoting togetherness

Infrastructures of Decolonization: Scales of Worldmaking in the Writings of Frantz Fanon

Political theorists are increasingly drawn to the recovery of anticolonial thinkers as global figures. Frantz Fanon is largely excluded from these discussions because of his presumed commitment to the nation-state and its territorialist assumptions. This essay claims, by contrast, that Fanon’s writings reveal an alternative way of thinking about worldmaking, less as a question of political and economic institution-building spearheaded by leaders than as a multiscalar project that permeates the production of the built environment and the creation of selves. I show how Fanon challenges the dichotomy between the global and the national by seeking to transform not just the national scale in relation to the international, but also the corporeal, urban, rural, and regional scales of an imperially configured world. In order to read Fanon as a scalar thinker and to highlight aspects of his thought that have been relatively neglected, I draw on concepts from geography, and specifically scalar analysis, which, I demonstrate, allows political theorists to develop a richer understanding of the operations of power in colonial contexts and how they can be restructured to inaugurate more liberated ways of being human.