GAMBARAN PENDONOR DARAH DI UTD PMI KABUPATEN BANTUL TAHUN 2020

At the end of 2019, it was found that there was a very fast mutating virus called the Covid-19 virus, this virus causes diseases ranging from coughs to colds to death, efforts to prevent the spread of this virus by limiting the social scale of the community which causes a decrease in the number of blood donors which has an impact on the amount of blood stock in Blood Donation Unit. The objective of this study was to determine the description of blood donors based on blood type, gender, age, and type of donor at Blood Donation Unit Bantul Regency in 2020. This study was an activity report by observing secondary data obtained from Blood Donation Unit Bantul Regency. The number of donors was 8.212 donors, of which the number of donations from inside the building was 5.936 donors (72,28%), and the number of donations from mobile units was 2.276 donors (27,72%). The results showed that the majority of blood donors were blood group 0, which was 3.506 (42,69%), and the least blood type was AB, which was 468 (5.70%). The majority of the gender of the donor was male, namely 7.020 (85,48%), for female, 1.192 (14,52%). The majority of donors are aged 17-24 years, namely 1.738 (21,16%), and at least 65 years old 45 (0,55%). The majority of voluntary donors were 5.151 (62,73%), and the subtitute/ family donors were 1.034 (12,59%). There were 8.212 blood donors where the majority of blood group 0 was 3.506 (42,69%), male sex was 7.020 (85,48%), in the 17-24 year age group 1.738 (21,16%), and repeated voluntary donors were 5.151 (62,73%).

Investigation into the rationale of migration intention due to air pollution integrating the Homo Oeconomicus traits

Air pollution is a considerable environmental stressor for urban residents in developing countries. Perceived health risks of air pollution might induce migration intention among inhabitants. The current study employed the Bayesian Mindsponge Framework (BMF) to investigate the rationale behind the domestic and international migration intentions among 475 inhabitants in Hanoi, Vietnam – one of the most polluted capital cities worldwide. We found that people perceiving more impacts of air pollution in their daily life are more likely to have migration intention. The effect of perceived air pollution impact on international migration intention is stronger than that of domestic migration. Acknowledging a family member’s air pollution-induced sickness moderated the association between perceived air pollution impact and domestic migration intention, while the personal experience of air pollution-induced sickness did not. In contrast, the moderation effect of personal experience of sickness became significant in the international migration circumstance, but the effect of information about a family member’s sickness was trivial. The findings suggest that urban inhabitants’ consideration of air pollution averting strategies reflects some characteristics of Homo Oeconomicus. Additionally, the individual’s socio-economic decision is seemingly insignificant on a social scale. Still, through environmental stressors as catalysts, such decisions might result in considerable social outcomes (e.g., internal migration and emigration).

Covid-19 et impacts du confinement sur la population de Niamey (Niger)

Appelée « virus chinois » au début de sa propagation, la maladie à coronavirus 2019 (Covid-19) a bouleversé la planète terre à cause de son ampleur sanitaire, socio-économique, culturelle, géopolitique, etc. Au moment où les pays occidentaux et autres contrées du monde, en l’occurrence l’Amérique Latine et quelques pays asiatiques comme la Chine et l’Inde, comptent leurs milliers de morts et millions d’infectés par cette maladie, en Afrique subsaharienne particulièrement au Niger la Covid-19 a eu très peu d’impact sanitaire sur la population. Mais pour des mesures préventives, les gouvernants nigériens ont pris des dispositifs coercitifs semblables à ceux des pays fortement touchés par la pandémie du coronavirus. Ainsi, il est à constater le confinement d’une importante partie de la population et l’instauration d’un couvre-feu nocturne qui restreint ipso facto les libertés individuelles fondamentales. Cette restriction n’a pas été sans conséquence sur le climat social, provoquant ainsi des remous sociaux, des vives contestations voire la désobéissance civile résultant par des violences policières hors normes surtout à Niamey dans la capitale nigérienne. Cette étude est essentiellement basée sur la méthode qualitative à travers l’usage de la grille d’observation et du guide d’entretien semi-dirigé comme outils d’enquête pour analyser les impacts du confinement contre la Covid-19 sur les personnes victimes et témoins des effets du couvre-feu et/ou des violences policières à Niamey. Leurs perceptions déterminent des comportements qui banalisent ou non les gestes barrières contre le coronavirus. Quant aux résultats de l’étude, ils montrent que les violences policières reflètent le caractère conflictuel de la gestion de cette pandémie et freinent l’adhésion pacifique et totale de la population aux mesures préventives contre la Covid-19. Ces résultats montrent aussi que l’absence des mesures d’accompagnement conséquentes des autorités politiques a considérablement contribué à l’inobservance desdites mesures par la population de Niamey. Some people name it "Chinese virus" as it spreads. The 2019 coronavirus disease (Covid-19) disrupts our planet earth because of its health, socio-economic, cultural, geopolitical scale, etc. At a time when Western countries and other parts of the world, in this case Latin America and some Asian countries such as China and India, count their thousands of deaths and millions infected by this disease, in Sub-Saharan Africa particularly in Niger, Covid-19 has very little health impact on the population. But, for preventive measures, nigérien rulers have taken coercive measures similar to those in countries strongly affected by the coronavirus pandemic. Thus, it is to be noted that locking down a large part of the population and setting of a night curfew which ipso facto restrict fundamental individual freedoms. Indeed, this restriction has consequences on social scale by causing for instance social unrest, strong protests and even civil disobedience resulting in extraordinary police violence, especially in Niamey, the capital City of Niger. This study is essentially based on the qualitative method through the use of observation grid and semi-structured interview guide as survey tools to analyze the impacts of locking down against Covid-19 of people who are victims and witnesses of the curfew effects and/or police violence in Niamey. Their perceptions determine behaviors that may or may not trivialize barrier gestures against coronavirus. As for the outcomes of our study, they show that police violence reflects conflictual nature of management of this pandemic and hinders the peaceful and total support of the population for preventive measures against Covid-19. These results also show the absence of subsequent additional measures from political authorities leading considerably to the nonobservance of these measures by the population of Niamey.

GEN Z AND RELIGIOUS-BASED SOCIAL DISTANCE

Gen Z is the generation that were born between 1996 and 2015. In this paper the gen z is represented by university students who become the respondents of this research. The main focus of this paper is describing the religion-based social distance among the university students. Social distance is the degree of separation between different social groups. The specific group this paper focuses on is the religion-based groups. The main theory employs in this research is Social Scale theory that provide the basic instrument of social distance measurement. To gather the data this research uses survey and interviews. The result depicts that there are social distances on particular religious groups. The percentages of respondents who feel a distance to certain religious groups are varied. The percentages of respondent who perceived a distance toward Islam is only 7,5 percent. Whereas the percentage that of social distance to local religions, on the other hand, is staggering on the value 84,3 percent. The result signifies that most of respondent feel that they have a social distance to local religious groups. The respondent argues that the main reason for the social distance toward the local religious group is the perception that the local religious believers are more likely to form a cult that might be endangered the social harmony in the university.

Internet addiction as a socio—psychological problem of society in the XXI century

The presented article analyzes the problems of the formation of Internet addiction in the modern information society. The author consistently examines the essence and characteristic signs (symptoms) of cyber addiction, socio–psychological prerequisites and factors of its actualization, the main forms of manifestation and social scale of distribution. Particular attention is paid to the issues of effective implementation of various types of prevention of pathological addiction to being in the worldwide network. As a result, it was concluded that it is necessary to systematically form (in the process of socialization of generations of the XXI century) a rationalized and balanced approach to the use of Internet resources and electronic digital devices that provide access to them. The ultimate goal of moving in this direction could be the development of a culture of healthy attitude and productive development of cyber technologies in the name of the liberation and progress of mankind, and not its enslavement and degradation.

Navigating from live to virtual social interactions: looking at but not manipulating smartphones provokes a spontaneous mimicry response in the observers

By gathering data on people during their ordinary daily activities, we tested if looking at, but not manipulating, smartphones led to a mimicry response in the observer. Manipulating and looking at the device (experimental condition), more than its mere manipulation (control condition), was critical to elicit a mimicry response in the observer. Sex, age and relationship quality between the experimenter and the observer had no effect on the smartphone mimicry response that tended to decrease during social meals. Due to the role of food as a tool in increasing social affiliation, it is possible that during communal eating, people engage in other forms of mimicry involving facial expressions and postures rather than the use of objects. Understanding the ethological mechanisms of the use of smartphones at everyday-social scale could unveil the processes at the basis of the widespread/increasing use of these devices at a large scale.

The Pleistocene Social Contract

No human now gathers for himself or herself the essential resources for life: food, shelter, clothing and the like. Humans are obligate co-operators, and this has been true for tens of thousands of years; probably much longer. In this regard, humans are very unusual. In the living world more generally, cooperation outside the family is rare. Though it can be very profitable, it is also very risky, as cooperation makes an agent vulnerable to incompetence and cheating. This book presents a new picture of the emergence of cooperation in our lineage, developing through four fairly distinct phases. Our trajectory began from a baseline that was probably fairly similar to living great apes, who cooperate, but in fairly minimal ways. As adults, they rarely depend on others when the outcome really matters. This book suggests that cooperation began to be more important for humans through an initial phase of cooperative foraging generating immediate returns from collective action in small mobile bands. This established in our lineage about 1.8 million years ago, perhaps earlier. Over the rest of the Pleistocene, cooperation became more extended in its social scale, with forms of cooperation between bands gradually establishing, and in spatial and temporal scale too, with various forms of reciprocation becoming important. The final phase was the emergence of cooperation in large scale, hierarchical societies in the Holocene, beginning about 12,000 years ago. This picture is nested in a reading of the archaeological and ethnographic record, and twinned to an account of the gradual elaboration of cultural learning in our lineage, making cooperation both more profitable and more stable.

Pastoralism at Scale on the Kazakh Rangelands: From Clans to Workers to Ranchers

Eurasia contains the world's largest contiguous rangelands, grazed for millennia by mobile pastoralists' livestock. This paper reviews evidence from one Eurasian country, Kazakhstan, on how nomadic pastoralism developed from some 5,000 years ago to the present. We consider a timespan covering pre-industrial, socialist and capitalist periods, during which pastoral social formations were organized in terms of kinship, collective state farms, and private farms and ranches. The aim is to understand how events over the last 100 years have led to the sequential dissolution and re-formation of the social units necessary to manage livestock across a wide expanse of spatially heterogenous and seasonally variable rangeland ecosystems. It is argued that the social scale of extensive livestock management must be tailored to the geographical scale of biotic and abiotic conditions. The paper starts by pointing out the long duration of mobile pastoralism in the Kazakh rangelands and provides an overview of how events from the late 17th C onwards unraveled the relationships between Kazakh nomads' socio-economic units of livestock management and the rangeland environment. At present, mobile animal husbandry is not feasible for the majority of Kazakh livestock owners, who operate solely within small family units without state support. These reformulated post-Soviet livestock grazing patterns are still undergoing rapid change, influencing the composition of rangeland vegetation, wildlife biodiversity, and rates of carbon sequestration. By concentrating capital and landed resources, a minority of large-scale pastoralists have been able to re-extensify by combining mobility with selective intensification, including an increased reliance on cultivated feed. Current state and international efforts are leaving out the majority of small-scale livestock owners and their livestock who are unable to either intensify or extensify at sufficient scale, increasing environmental damage, and social inequality.

Pilar Quintana y Melba Escobar. Disensos y consensos en las novelas La perra (2017) y La mujer que hablaba sola (2019).

The poetics of Pilar Quintana (1972) and Melba Escobar (1976) place the reader in a recognizable space and time: they are rooted in regions of Colombia and in contemporary social problems. Both authors are interested in creating the aesthetics of their fiction by focusing on the point of view of women and their differentiation on the social scale for reasons of race and class. However, we affirm that the ethical-esthetic proposal of each of the authors is very different and that each of them sets up a particular way of understanding violence and the role of women in social conflicts. Going to ideas and concepts derived from feminism, this article aims to expose the affinities and differences between the poetics of each of the authors and interpret the dissents (Rancière) or ways in which each of them reconfigures in his work of fiction hierarchies, frames of references, forms of interpretation or traditional representations of women.

Business Ethics

Ethics is about the behaviors that people enact on a social scale and that have consequences affecting others and the thinking processes that shape them. Business life is a part of social life and it has to develop principles compatible with value judgments in society. Increasing professional corruption is a situation where there is a complexity of values within the society and utilitarianism overcomes everything over time, and an ethical process is required. This can only be achieved through effective leadership.