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Being a citizen of a country is the status of citizenship. If one has citizenship of a country, he would have the right to live there, work, vote, use community resources, pay taxes etc. Citizenship for persons with Intellectual Disability (PwID) is exactly the same as citizenship for anyone else. Citizenship is important for all of us. Having an ID is not a barrier to citizenship in fact it is useful because it helps communities come together, but it does become a barrier if society lets prejudice and power get in the way. The fundamental rights in our constitution are considered as basic human rights of all citizens, irrespective of their gender, caste, religion, disability etc. whereas when it comes to PwID, it sounds so difficult. Therefore, for this study 10 Adolescent students with Mild and moderate Intellectual disability were selected through purposive sampling method and a training program was organized to find out the understanding of these intangible concepts. Five selected topics i.e. community participation, community resources, fundamental rights, self-advocacy, election were included in the training program. The data collected was analyzed using both qualitative and quantitative methods both. The finding of the study reveals that through proper planning, role play, exposure in community and using visual clues, the awareness level of democracy, citizenship and election etc. can definitely enhance the understanding of citizenship among PwID.

Rumah Bina Karya Illahi is a house (a kind of dormitory) that accommodates first-level. Rumah Bina organizes a lot of coaching as a basis for students to take further education. Students are active subjects of development, while regulations are only a means of assisting to practice responsibility and life discipline. As development subjects, students must learn to self-regulate, therefore, the foster home also trains students to be responsible for themselves. This research was conducted at the Divine Works Bina House during 2019 s.d. 2020 to measure the four focus areas of coaching (personal maturity, spirituality, study life, and humanities) associated with community rules and events as a means of formation in the foster home so far. The research was conducted by distributing questionnaires to all residents of the Bina House in the period 2019 s.d. 2020. The results showed that most of the students understood the importance of rules in living together, spiritual life, and community life in joint formation. There are quite a number of students who experience formation at Rumah Bina. Rules in living together are needed to maintain orderly living together in the Bina House. Thankfully, the majority of respondents realized the importance of living together, the importance of spiritual events to foster their spirituality, and the need for community events to instill good habits. Orders, spiritual events, and community events are the foundation needed for joint formation.

This research aims to describe how the values of Pancasila are implemented in community life, elementary schools and students. The research method used a qualitative approach with a literature study method. The information that is used as study material comes from literary sources such as journals, article, and books. The results showed that the implementation in the society of Pancasila Village and MI Hambail Falah has been carried out well and of course can be used as an example for the society and other students. And for the college student environment (campus), the implementation of Pancasila values can be integrated with state defense attitudes such as: love for the homeland, awareness of the nation and state, belief in Pancasila as the state ideology, a sense of willingness to sacrifice, and finally having the basic ability to defend the state

En la presente investigación se propone explorar y definir la calidad de vida desde una mirada barrial o comunitaria, entendiendo como las dimensiones que componen este nivel de análisis de la calidad de vida permiten entender mejor los fenómenos barriales y así el desarrollo humano en ellos. Así como también se busca entender la incidencia de los contextos de crisis desde la mirada de la calidad de vida barrial, esto potenciado por los procesos de crisis sociales y sanitarias que han vivido las comunidades chilenas en los últimos años. Para esto se realizaron grupos focales y encuestas (N=200) en el sector San Luis de Peñalolén, lo que generó datos que permiten entender y definir la calidad de vida barrial o comunitaria y sus dimensiones, en conjunto a la incidencia que tienen en los contextos de crisis y su rol como parte de la calidad de vida en los barrios.

The Terempoh tradition is a hereditary tradition of the Sintang Malay community. This tradition is still being carried out today. The Terempoh tradition is usually carried out during Eid al-Fitr and Eid al-Adha as a tradition of gathering the Sintang Malay community. Even though it is a long tradition, this Terempoh Tradition contains character values which when properly applied in education will provide many lessons and benefits to students in social life. The purpose of this article is to describe the Terempoh as a Sintang Malay Community Gathering Tradition. The formulation of the problem / purpose of writing this article is to describe the Terempoh as a tradition of hospitality for the Malay community in the city of Sintang and the values contained in this tradition which can be used as lessons and guidelines for community life for the people of the city of Sintang. The method used in writing this article is qualitative. Meanwhile, the data collection techniques used in the writing of this article were interviews and literature studies.

Pamethuk Pari, a Musical Expression of the Pethik Pari Ritual, is a form of music based on the ethnic Banyuwangi music using Angklung Paglak as a performance art. Interest in the existence of this ritual is becoming unknown in society. The phenomenon that occurs in the Pethik Pari ritual is rarely done in Banyuwangi Regency. The concept of art used is a symbolic concept with an arrangement concept that emphasizes new music with Banyuwangi ethnic music media. The initial steps in the process of creating a musical work Pamethuk Pari include 1) observation to determine the possible limitations to be packaged in a musical piece. Observations were made by looking for information that reviewed the Pethik Pari ritual, 2) Search for materials looking for instruments whose sound characters could represent rural nuances, 3) Collection of Materials, 4) Methods and Stages of Material Processing so that the links between the musical instruments could complement one another 5) Technical arrangement of materials by means of instrument exploration. The philosophy of the musical Pamethuk Pari contains guidelines for community life that teach mutual respect, togetherness, and gratitude to God Almighty.

This ethnographic study uses a phenomenological approach to better understand how Appalachian Trail (AT) and Long Trail (LT) thru-hikers create meaning and make sense of their experiences while hiking. Drawing on participant observation and in-depth interviews with 13 hikers, I analyze hikers’ initial reasons for hiking, their reflections while on the trail, and the impacts thru-hiking had on their self-concepts and social lives. Key findings demonstrate how life on the trail contrasts with hikers’ everyday lives in society and thus suggest ways that their experiences on the AT/LT may give insight into nature, community life, personal change, and the process of personal reflection. In particular, this study suggests that long-distance hiking builds personal skills and confidence. Further, this research uses a phenomenological approach as well as the concepts of liminality and communitas to analyze the creation of an alternative trail subculture and new personal identities on the trail, including trail families.

The inclusive classrooms create students who are comfortable with differences, skilled at confronting challenging issues, and aware of their interconnectedness. Schools are increasingly acknowledging the heterogeneity of their student populations and the need to respond thoughtfully and responsibly to differences in the classroom. It's understandable that educators often feel overwhelmed by growing demands for inclusion, multi cultural education, multiple intelligence, and differentiated instruction to deal with the growing diversity. School communities must be inclusive of all children, and openly recognize the unique contributions that children who have a disability make to community life. It is essential that inclusive education be supported to maintain and strengthen the personal relationships and social networks of children who have a disability. Each child's support must be individualized and flexible, while remaining relevant to its particular needs at the time. This paper appears to directly contradict the understanding of inclusive education as a concept, which is all about embracing diversity in the classroom.

Persistent obstacles prevent persons with disabilities from participation in community life, including church activities. This article presents the findings of a descriptive case study, documenting...

Religious harmony needs to be preserved in every aspect of life especially for the multi-religious community of Sukoreno Village. The diversity in that village has led to be the village of Bhineka Tunggal Ika. Muslims are the majoritas in that village. In the researcher's view, The reality of the harmony between Muslims and the Muslim community as the majority in Sukoreno village is there is an ethics of Islamic communication and communication patterns that is built in the community. So that life becomes orderly and balanced among individual.This research was qualitative through the type of case study research. this research reveals that the communication ethics of the Muslim community in the center of multi-religious community life in Sukoreno village is communication with respect, speaking as it is and not be exaggerating, using gentle speech and not impulsive. The pattern of communication which is built is two-way and linear communication.

Background Public interest in use of traditional medicines in Indonesia is high. Community in Pulungdowo is one of them. Use of traditional medicines can support the QoL community for their safety and benefits. Measurement of QoL was carried out using Short Form (SF-36). Purpose was to determine relationship between perception of the use of traditional medicine and QoL of the community in Pulungdowo. Methods used descriptive analytic method with quantitative approach using purposive sampling method. Retrieval of research data used questionnaires distributed to 100 respondents in Pulungdowo. Result perception of the use of traditional medicine obtained a total score of 29; mean = 25.65 and SD = 4.89. On QoL of community showed results of average value of each sub-variable QoL that is more than 50. Analysis test of relationship between perception of the use of traditional medicines with QoL, results obtained with a sig 0,000. Conclusion respondents perceptions on the use of traditional medicines was good which meant that respondents could receive and process information well about the use of traditional medicines. In addition, QoL of community after using traditional medicines was also said to be good. Results of the analysis of relationship between perception of the use of traditional medicine and QoL of Pulungdowo showed that there was a relationship between perception of the use of traditional medicine and QoL community. It is needed to improve health promotion programs such as counselling about introduction of traditional medicine types regarding to large number of people only know herbal medicines.

For many adults leaving prison, parole supervision can provide the support necessary for successful adjustment to community life. Those leaving prison who have a mental illness (MI) may benefit particularly from such services. However, many people who are incarcerated waive their opportunity for parole and choose instead to “max out” their sentences. This study explores whether decision-making and community risk predictors differ between people who are incarcerated with ( n = 1,575) and without ( n = 20,220) MI and who choose to voluntarily max out their sentence (i.e., waive parole), who max out involuntarily through denial of parole, and who are released to parole supervision. We found the presence of an MI was associated with the decision to forgo parole, but not recidivism. Those who maxed out their sentence (regardless of voluntariness of decision) had increased likelihood of recidivating. Implications for parole policy, practice, and research are discussed.

Community development is an effort to improve the social strata of community life from education, economy and social culture. If we relate it to da'wah, then community development is part of da'wah's work. Why does the writer say part of preaching work? Because preaching work is broader than just community development. Da'wah is to invite people to the goodness (all goodness). What is good is improved to be better. The point of preaching is to make multi-dimensional improvements. The dimension of the relationship between the servant and his Lord and the dimension of the relationship between the servant and the servant. And the relationship between the servant and himself. Like the dimension of monotheism, knowledge, economy, health, law, human rights and culture. If we observe the things done by community development activists, then we can conclude that the concepts that are carried out in the efforts of community development are part of the concept of da'wah. If so, then the concept of community development is the concept of da'wah.

Duterte’s War on Drugs has brought a huge increase in the population of already heavily overcrowded prisons. Reflecting the overall poverty of large parts of Philippine society and a government tha...

(Objectives) Literacy is a key element in the education system in the boarding school, but received many get negative responses in the community that the education of the trend is not in accordance with the development of the era. This research aims to explain the culture of literacy in Mbah Dul boarding school as a form of readiness of students to face life in the community later. (Method) The method used in this study is qualitative descriptive. Data is obtained through interviews, observations and documentation. Data analysis is done through data reduction process, data presentation, and draw conclusion. The validity of the data by triangulation. (Findings) The results showed that the literacy culture in Mbah Dul boarding school started from the teaching of the “kitab kuning” consisting of Badongan and Sorogan, Syawir, Muhafadzoh, Muto'laah, and Khitobah very useful for students as a provision of community life, become religious figures, Da'i, and become a pioneer of change in society. Tomorrow, the need for literacy seminars, writing training and the assignment of students to add literacy skills, strengthening media literacy

The house is a basic human need to live and as a means of interaction between fellow residents and even the environment. Community life of RT 04 and 07 Pringgolayan village are still very simple. So that it affects the awareness of environmental health, especially in managing and maintaining the hygiene of each resident's home. There are still many houses that do not open windows every day and there are wigglers in the bathtub. Therefore, further education is needed at the family level on how to keep the house healthy. The purpose of this activity is to provide education about the efforts that can be made to improve healthy homes. The method used is through counseling about efforts to improve healthy homes and by distributing leaflets to each resident's home. The target are PKK women RT 04 and 07 Pringgolayan village. When the activity is carried out, mothers can actively participate and capture the education that has been delivered. The impact obtained is that PKK women can increase knowledge and increase awareness to make their homes healthy.

Patron saint festivals are the expression of the heritage of social, cultural andecological resources and those festivals have managed to perpetuate, despite theconditions and determinants of modernization. There are reconfiguration processesin the different areas of community life, especially in patron saint festivals, causedby the confrontation between modernity and tradition. In the present research, astudy of the patron saint festivals in the District of Tlaxiaco was carried out with theaim of recognizing the importance of the organization and relationship with socialand cultural expressions. The methodological strategy included the ethnographicdocumentation of thirteen festivals in different municipalities during 2017 andthe application of a questionnaire in 2018. The results show the existence of greatdiversity and regional dynamics, with a year-round interaction of municipal groupsby means of civil and religious organizations; sustained in the exercise of socialcommitment making possible to recreate the community principle of solidarity. Anessential patrimonial bulwark of communities.

Churches can do better than offering hypocritical messages about tolerating gender-based intimate abuse and violence in family, church, and community life. Churches need culturally disruptive approaches that enable them to address this abuse and violence more consistently and systemically. Influential heteropatriarchal church values that promote deceptive theological generalizations about the inescapability of human suffering and sinfulness can merge with resonant values given expression in broader social and political practices that breed tolerance for the targeting of certain social groups for stigma and exclusion. This dynamic merger can inform our cultural understandings of gender, sexuality, and power in a manner that hinders our capacity to address the root causes of gender violence. For instance, the duplicitous ethos and practices of churches regarding gender-based intimate abuse and violence can mirror white supremacist denial that is also prevalent in US culture. Churches can, however, also play a unique role in helping to withdraw their own and other communal supports for the abuse and violence. Developing an antiracist approach can aid in producing the Christian moral imagination needed to awaken from a tolerance of everyday traumatic consequences for those who experience intimate violence and abuse or the ongoing threat of it, especially the most socially marginal community members.

A mai embereket rendkívűl sok dolog lefoglalja, mint például a munka, a család, a tanulás, ezért a szabadidejüket olyan tevékenységekkel próbálják eltölteni, amelyek elősegítik őket a relaxációban, megnyugvásban, feltöltődésben. Elmondható, hogy a mai világ emberei le vannak terhelve, sokkal stresszesebbek és idegesebbek, próbálnak a legjobban teljesíteni, hogy megfelelően éljenek. Sok embernek nehezére esik a kommunikáció, a közösségi élet. Rengetegen vannak, akik rákényszerűlnek arra, hogy otthonról is dolgozzanak, mivel a projektek és többhetes határidők nem várnak. Ezek mellett még rengeteg dolgot el kell végezni, kell foglalkozni a gyermekekkel, kell szórakozni, figyelni kell az egészségre, háztartást kell irányítani stb., így kevés idő marad arra, hogy azt végezzék az emberek amit igazából szeretnek. A kutatásomban felmértem a romániai és magyarországi lakosok szabadidős szokásait, a sportban való aktivításukat ugyanakkor az aktív rekrációs tevékenységekhez való hozzáállásukat (N=273). Az eredmények azt mutatják, hogy még mindig a passzív szabadidős tevékenységek (tv nézés, olvasás, zenehallgatás, internetezés) a legnépszerűbbek az emberek körében, bár legtöbben ülő munkát végeznek. Azok az emberek, akik szabadidejükben sportolnak, sokkal felfrissültebbnek érezték maukgat, továbbá jobb volt a hangulatuk, pozitívabban gondolkodtak. Főleg azok a sportok kerülnek előtérbe, amelyeket az emberek a szabadban, a parkokban űzhetik.

[EN] José Antonio Corrales planned four Colonization Villages between January 1954 and June 1956: Guadalimar, Vegas del Caudillo, Villafranco del Guadiana and Llanos del Sotillo. Corrales progressively built the shade in his colonization villages, protecting the outdoor spaces from the sun converting them into a place of relationship and gathering for its inhabitants. Llanos del Sotillo culminates a process, where his aim is masterfully achieved. Shade pursued in the orientation and urban layout, in the section of its streets, public galleries or under community buildings. The shade is also sought in the deepest thresholds of homes, becoming places where the boundaries between outside and inside fade and blur the division between public and private space, into greater wealth and complexity, enhancing community life under its shade. Years later in Elviña, Corrales presented us with community spaces, a sort of “streets in space” through which the dwellings could be accessed, as a partial evolution of his villages adapted to the geographical context, in this case searching for the sun and shelter from the rain. The sun and its shade mark and reveal community life in these works. [ES] José Antonio Corrales proyectó entre enero de 1954 y junio de 1956 cuatro Pueblos de Colonización. Guadalimar, Vegas del Caudillo, Villafranco del Guadiana y Llanos del Sotillo. Corrales construye la sombra en sus pueblos de colonización progresivamente, protegiendo del soleamiento los espacios exteriores a la intemperie para convertirlos en lugar de relación y encuentro para sus habitantes. Llanos del Sotillo culmina un proceso, donde lo consigue de manera magistral. Sombra perseguida en la orientación y disposición de la trama, la sección de sus calles, las galerías públicas o bajo los edificios comunitarios. También buscada en los umbrales cada vez más profundos de las viviendas, convirtiéndose en lugares donde los límites entre el exterior e interior se desdibujan, desvaneciéndose la divisoria entre espacio público y privado, en una mayor riqueza y complejidad, potenciando la vida comunitaria bajo su sombra. Años después en Elviña, Corrales nos presenta los espacios comunitarios, a modo de “calles en el espacio” por las que acceder a las viviendas, como evolución parcial de sus poblados y adaptada al contexto geográfico. Buscando ahora, el sol y resguardándose de la lluvia. El sol y su sombra, marcan y nos revelan la vida comunitaria en estas obras.

Efforts to alleviate unemployment and poverty must be done comprehensively, cover various aspects of community life, and be implemented in an integrated manner. The research aims to explain the relationship between variables directly, indirectly, and as a whole, to find out how much influence the minimum wages, education, and inflation rates on unemployment and poverty. The analytical approach through panel analysis based on the panel-common effect in 2015-2019 in 5 regions (West, Central, South, East, and North Borneo Island). Empirical findings state that minimum wages have a negative and significant effect on unemployment, while education has a positive and significant effect on unemployment, and inflation rates have a positive and not significant effect on unemployment. Unemployment has a positive and insignificant effect on poverty. Minimum wages have a negative and insignificant effect on poverty through unemployment, while education and inflation rates are both positive and not significant effects on poverty through unemployment. An increase in the informal sector is needed to reduce unemployment and poverty because the informal sector is the main solution to address this problem.Keywords: Minimum Wages, Education, Inflation Rates, Unemployment, PovertyJEL Classifications: E24, E31, I3 DOI: https://doi.org/10.32479/ijefi.9214

Photographing activities become the most activities carried out by customers and uploaded to social media in Indonesia and even in the world. Taking pictures of yourself or objects is a part of community life in Sidoarjo. In addition to following the right market trends, for companies to maintain customer satisfaction and loyalty. Satisfaction of the product will affect the customer in taking the next attitude. The customer is satisfied with a repeat purchase and will say good things about the product. Research conducted in the form of case studies on XIAOMI Smartphone users in Sidoarjo. This research is an in-depth study of one case or one unit and the conclusions in this study only apply to the case in question, so it cannot be used in other cases. The results in this study that there are differences in the level of customer satisfaction and loyalty of XIAOMI smartphone users by sex. Independent Samples t-test showed significant differences in customer satisfaction in males and females and showed significant differences in customer loyalty in males and females. The mean value indicates that female customer satisfaction and loyalty is higher than male customers.

This article describes the development of entrepreneurship-based curricula in schools / madrasas. From the problems that are occurring in the form of an economic crisis and unemployment then requires the world of education to be a problem solver as an institution where the nation's generation is printed. In education there is a curriculum which is a guideline that not only formulates a goal to be achieved but also gives a lantern to clarify the direction of an educational process, thereafter an entrepreneurship based curriculum was developed. This curriculum is a concept of education aimed at creating cadres who will bring social change in community life and can find out what is needed by the community in developing their economy. The development of entrepreneurship based curricula is a challenge in facing the economic crisis as well as an opportunity to create young people not only ready to become laborers but able to open jobs.

Kur’an’da zikri en fazla geçen meseleler, dinin asılları olarak isimlendirilen inanç konularıdır. İnanç konularının esas, sosyal ve bireysel yaşamı düzenleyen normların bu esaslara dayanan teferruatlar olması sebebiyle, inanç konularındaki sapmalar, etkilerini doğrudan fert ve toplum yaşamında hissettirecektir. Asırlar boyunca insanlığın gündemini meşgul eden inanç problemlerinden biri de, insanüstü bir doğaya sahip oldukları iddia edilen kişilere isnat edilen ve birçok insanın yaşamını etkileyen, Kur’an’ın temel inanç esaslarına aykırı söylem ve davranışlardır. Oysa bu insanlardan hiçbiri peygamberlerden üstün değildir. En önemli amaçlarından biri, insanları sahih bir inanca davet etmek olan Kur’an’ın, bu konudaki ölçüleri, kıssalarını aktardığı peygamberlerin hayatlarında verdiğini düşünmekteyiz. Kıssası anlatılan her peygamberin hikâyesi içinde uyarılmalarına sebep olan en az bir davranışına dikkat çekilmesinden hareketle, peygamberlerde olması gerekli görülen ismet sıfatının, mutlak olmayıp, sınırlı olduğunu bilmek, inanan kesimler arasında daha çok rastlanılan istismarların azalmasına katkı sağlayacaktır. Bu sebeple, Kur’an’a aykırı masumiyet algısının, sosyolojik ve bireysel alanlarda yanlış kabullerin ortaya çıkmasındaki etkisi, dünü ilgilendirdiği gibi, bugünü ve yarını da ilgilendirmektedir. Bu çalışmada ismet-i enbiya ilkesi; peygamberlerin masumiyetinin Kur’an kaynaklı bir ilke olup olmadığı ve mutlak ismet anlayışının istismarıyla güçlenen inanç problemleri yönüyle ele alınacaktır.

This study aims to describe the lexical variations of the Musi language in Sungsang. This lexical variation can be demonstrated by looking for similarities and differences in Musi language variations in Sungsang. The method used is a qualitative description. Data collection techniques using observation, interviews, recording, and recording techniques. Data analysis techniques data checking with data reduction, data transcription, data classification, data interpretation, and conclusions. The results showed that: 1) Swades basic vocabulary there are 20 different words and 20 similarity words, 2) body parts there are 5 differences and 6 similarities, 3) greeting pronouns there are 4 different words and 2 similarity words 4) kinship system there are 3 words differences and 2 words of equality, 5) village and community life there are 7 words of difference and 4 words of equality, 6) house and parts there are 7 words of difference and 5 words of equality, 7) equipment and supplies there are 10 words of difference and 6 words of similarity, 8) food and drinks there are 5 words of difference and 2 words of equality, 9) seasons, natural conditions, natural objects, and directions there are 14 words of difference and 9 words of equality, 10) mannerism and adjectives there are 20 words of difference and 5 words of similarity, 11) clothing and jewelry there are 6 words of difference and 8 words of equality, 12) motion and work there are 20 words of difference and 10 words of equality, and 12) animals there are 6 words of difference and 1 similarity of language Musi, ko sakata that do not experience differences in plant, yard and tree vocabulary. Musi language variations are mostly found in Sungsang I Village with 60 vocabularies, while Musi language equation is more in Sungsang III village with 162 vocabularies.

Real Work Lecture Program-Community Empowerment Learning (KKN-PPM) STIKES Bhakti Pertiwi Luwu Raya Palopo is one of the community service activities carried out routinely by universities. The KKN PPM concept is intended to change the concept of "working for the community" to "working with the community". In addition, to improve its contextualization, KKN-PPM is carried out by changing the development paradigm into an empowerment paradigm. Purpose: The KKN-PPM activities are aimed at empowering and fostering the community to live healthy so that the health status of the village community can be fulfilled. The KKN-PPM implementation program is carried out using two models: the eco-e-development model, and the Center for Environment and Societal model. KKN-PPM activities have produced simple air filters in each hamlet in the village of Loeha with basic materials that can be obtained by residents in the village of Loeha. The incidence of diarrhea decreased or was not included in the list of most diseases in the working area of Bantilang Public Health Center. Increased knowledge and skills of the community about clean water sanitation management technology. It is expected that the level of public health in the village of Loeha can improve. Increase the soul of clean and healthy life, so that they can utilize a larger air source than a clean air source to save community life. The people of Loeha Village are very responsive to this activity, specifically, in making simple clean air filtration, this is evidenced by the considerable number of people present.

While the benefits of community life engagement (CLE) for individuals with intellectual and developmental disability (IDD) are clear, high-quality day services and supports remain largely undefined. This study interviewed “experts” in the field of CLE in order to seek agreement about what constitutes “best practices” for day services and supports that lead to CLE. Using a semistructured interview protocol, we asked 13 experts in the field, representing diverse standpoints, about their delivery and utilization of supports. Four overarching themes emerged: (Guidepost 1) Individualize supports for each person; (Guidepost 2) Promote community membership and contribution; (Guidepost 3) Use human and social capital to decrease dependence on paid supports; and (Guidepost 4) Ensure that supports are outcome-oriented and regularly monitored. Recommendations are offered for the field.

Revolution 4.0 signifies a condition when society has same dependency on digital technology, especially to access information and make communication with others. This condition encourages the easy distribution of various products into popular culture, both in the form of commodities and lifestyles. Imitation process occurs in the practice of community life with various stereotypes that are deliberately formed to attract people's interest to buying and owning. This paper based on the interpretation method seeks to use the perspective of a post-modern figure, Gilles Deleuze, with the concept of multiplicities to unravel the phenomena of the imitation process in consumerist society and its correlation with the development of digital technology in the industrial revolution era 4.0.

Uncivil behavior involves an attack on social norms related to the protection of public property and respect for community life. However, at the same time, the low-frequency and relatively low-intensity damage caused by most of these behaviors could lead to incivilities being considered a typically human action. The purpose of this set of studies is to examine the automatic associations that people establish between humanness and both civic and uncivil behaviors. Across three studies, uncivil behaviors were more strongly associated with human pictures than animal pictures (study 1) and with human-related words than animal-related words (study 2). We replicated study 2 with uncivil behaviors that do not prime graphically human beings (study 3). Overall, our results showed that uncivil behaviors and civic behaviors were clearly associated with human concepts. Our findings have direct implications for the conceptualization of humanness and its denial.

Despite volunteering being a feature of community life in the UK, differences as to who volunteers are evident. Reporting on a rapid review of the evidence on volunteering and inequalities, the aim of this paper is to provide an overview of the breadth and interconnectedness of barriers to volunteering for potentially disadvantaged groups. Sixty-seven articles were identified, to produce a map of factors affecting volunteer participation. Findings suggest that whilst different demographic groups experience specific barriers to volunteering, there are areas of commonality. Analysis shifts the onus of volunteering away from the level of individual choice (a dominant emphasis in policy and practical discussions around promoting volunteering) and towards the influence of structural factors related to broader exclusionary processes. Those who potentially have the most to gain from volunteering are the least likely to participate. Whilst the benefits of volunteering are increasingly documented by research and championed by policy, there are questions about the success of this approach given that the underlying social inequalities present substantive barriers to volunteering and must be addressed to promote greater access.

Islam has taught all aspects of life, both of ritual worship and muamalah, worship which is needed to maintain the strength and harmony of human relations as servants with to Allah, while muamalah is said to be rulers of the game. It is one of the noble cultures of the Indonesian people which is always inherited and continues to be preserved from generation to generation until now, from this togetherness a tradition emerges in some societies known as "building materials". This custom has become a rooted tradition in the midst of community life including in Sumberejo Village, Banyuputih District, Situbondo Regency. Based on the results of this study, it can be seen that the practice of returning debts with the format of mutual cooperation in the construction of houses of them that are practiced in the form of debt-receivable transactions. Practices like this in fiqh are known as Qardh. The view of Islamic law on the practice of debt-debts with the format of legal cooperation because it has been based on the basis of mutual willingness and the existence of benefits that return to both parties.

The analyses conducted in the article are aimed at the specific characteristics of neo-Thomistic pedagogy within methodology of upbringing. The relationship between the inclusion of an adolescent into the community life (which includes entrusting them with duties and responsibility for the common good) and their moral development are of particular interest for the article author. The analyses were carried out in three stages. The first, outlines the upbringing and education specificity. The second, presents the neo-Thomistic perspective on the relationship between moral development and participation in community life. The third, formulates the principles of moral upbringing in the aspect of a young person’s inclusion into the community life.

Little is known from the perspectives of youths with intellectual and developmental disabilities themselves about their experiences related to inclusion, engagement in community life and friendship...

One of the problems in this country is the large number of school-aged children who cannot continue schooling due to disasters and others, in large cities abandoned children with school age can easily be found alongside roads, terminals, stations and so on. Children, whatever their background is an investment in the future, every child in essence has the rights and obligations as a child in a family, but in reality there is often a neglect of the fulfillment of children's rights, this is probably due to economic conditions, family social and psychology. Child protection is a business that establishes conditions in which every child can exercise his rights and obligations. The protection of children is a manifestation of the existence of justice in a society. Thus, child protection must be sought in various fields of state and community life. Child protection is a field of national development. Protecting children is protecting people is building whole people

El presente trabajo examina las premisas de la decolonización en el estudio y la práctica comunicacional que interpela a Occidente en base al pensamiento crítico de intelectuales precursores y contemporáneos de América Latina. Se recuperan principios y valores de la cosmovisión andinaamazónica para la constitución de un estudio y ejercicio de la comunicación intercultural para el “vivir bien”, evidenciándose la necesidad de una epistemología de comunicación alternativa con base a matrices formuladas por autores como Luis Ramiro Beltrán y Erick Torrico, bajo la premisa de la “comunicología de la liberación” frente al progreso-mercantilismo y modernidad de la comunicación. Este enfoque repercute en la horizontalidad y circularidad del proceso comunicativo, y sobre todo en la recuperación de su nivel ontológico e integral en el estudio-saber y ejercicio-hacer de la comunicación. La filosofía andina-amazónica no pretende la anulación de la forma de razonar y proceder de Occidente, sin embargo, busca diálogo y respeto al saber indígena y a la vida comunitaria. En consecuencia, se quiere la unidad en la diversidad, entendida como la comprensión igualitaria del pensamiento de la otredad comunicativa, demostrándose la necesidad de entablar un diálogo de conocimientos entre la sabiduría indígena-nativa y el conocimiento de Occidente, asumiendo como reto instar a vivir en armonía entre los seres humanos y la naturaleza, donde la comunicación sea el vínculo para el estudio y la práctica de la cultura de la vida.// This paper examines the premises of decolonization in the Communication Studies and practice that challenges the West civilization based on the critical thinking of precursors and contemporary intellectuals of Latin America. The principles and values of communication and life are recovered for the constitution of a study and the exercise of intercultural communication for well-living, evidencing the need for an alternative communication epistemology based on matrices formulated by authors such as Luis Ramiro Beltrán and Erick Torrico under the premise of “liberation communicology” against the progress-mercantilism and the modernity of communication. This approach focuses on the horizontality and the circularity of the communicative process, and above all in the recovery of its ontological and integral level in the study-knowledge and exercise of communication. Philosophy and the Amazon do not claim the annulment of the way of reasoning and the Western procedure, the embargo, the search for dialogue and respect for indigenous wisdom and community life. Consequently, unity in diversity is sought, understood as the comprehensive understanding of the thought of communicative communication, demonstrating the need to establish a dialogue of knowledge between indigenous wisdom and knowledge of the West, assuming as a challenge to urge to live in harmony between human beings and nature, where communication is the link for the study and practice of the culture of life.

The purpose of this study is to establish how community garden spaces should be used to restore communities engaged in village-rehabilitation projects. To achieve this purpose, we have analyzed the perceptions of local residents conducting a town-development project. The community reviewed the benefits of having a garden to improve the residents’ quality of life and comfort. Given the role of gardens in revitalizing communities, it is necessary to build spaces where residents can relax and enjoy community life. Those who participated in this study hoped that their community garden would provide shade and relaxation, a children’s play area, green spaces, and places for conversation. The space and facilities provided by community gardens vary, in accordance with the expectations and needs of each community. It is therefore inappropriate to apply uniform garden designs to all community gardens. Between 20% and 25% of a community garden should be allocated to each of the following: community space, ornamental space, and space for relaxation. As plants that provide shade and help to maintain the ecosystem are strongly preferred in community gardens, all plants should be chosen for their environmental benefits and functionality, rather than aesthetics. Residents may be willing to participate in a range of activities, including community events, the cultivation of plants, and garden management. Towns must therefore set up programs to support these activities. It is essential to continue studying and investigating the formation of community spaces and facilities, reflecting the characteristics of each community.

Based on the survey released by the UNESCO in 2017, Indonesia was ranked 60th out of 61 countries on reading interest. This result is in line with the findings of the preliminary survey conducted by a community dedication team in South Meruya district. They find that reading interest in the area is very low indicated by the number of books read. The low reading interest could cause a negative impact, especially in a digital era where any information can be accessed through social media. Unfortunately, such information cannot be justified and is more often to provoke and causing chaos. Therefore, community service is held in Meruya Selatan district in order to increase the community literacy. The purpose is done by making a reading corner which aims to provide the community access to interesting and useful reading materials to increase reading interest and knowledge to create a high-quality community life.

Background As people age, functional losses may limit the potential to get outside the home and participate in desired activities and community life. Coping with age-related losses has been reported to be important for psychological well-being. Hitherto is not known whether active use of coping strategies also helps maintain out-of-home mobility. Aims We investigated how two coping strategies, tenacious goal pursuit (TGP; persistency in reaching one’s goals) and flexible goal adjustment (FGA; adjusting one’s goals to changed circumstances), are associated with life-space mobility and perceived autonomy in participation outdoors among community-dwelling older people. Methods Participants (n = 186) were aged 79–93 years. TGP and FGA were self-reported using separate scales. Perceived autonomy in participation was assessed with the Impact on Participation and Autonomy Outdoors-subscale, and life-space mobility with the Life-Space Assessment. Two-step cluster analysis was used to create data-driven coping profiles of TGP and FGA. Results General linear model analyses showed that the profile including highly tenacious and flexible older people had the highest life-space mobility and perceived autonomy outdoors, whereas the profile including people with low TGP and low FGA showed the lowest scores. Depressive symptoms attenuated the associations. Conclusions Active use of both TGP and FGA is favorable for out-of-home mobility and enables more active participation in society in later life. Electronic supplementary material The online version of this article (10.1007/s40520-018-1074-y) contains supplementary material, which is available to authorized users.

This study aims to gain a deeper description of the cultural behavior of Balinese immigrants in Toraja in their encounter with local wisdom depicted the philosophy of "Salunglung Sabayantaka". From this study, it can be concluded that the philosophy of "Salunglung Sabayantaka" is still fundamental to the living habits of the Balinese although the life in the overseas ie Toraja which is detached from the ties of the pekraman village in Bali, as well as the bonds of their respective belief values.The basic principles of the sabayantaka scroll that should be bound in the integrity of the custom village or the pekraman village have not undergone the significant changes in the fulfillment of life responsibilities, especially in their encounters with community life and local wisdom. The Balinese community in Toraja have been working on the behavior of salunglung sabayantaka life regardless the differences in beliefs and culture. The behavioral content of life is an evident in the presence of Balinese society in supporting the social responsibilities of the community in Toraja, in applying the example of salawatlung sabayantaka life and in educating the family as well as in society. The Balinese Mentality in Toraja, in relation to the philosophy of "Salunglung Sabayantaka" is the manifestation of the behavior of educating children measurably in placing the child as a whole part of family life, society and culture. This research will be a reference to build the living habits of the immigrant Balinese people in Toraja in their encounter with local wisdom, so that the Balinese cultural behavior in Toraja still supports the philosophy of "Salunglung Sabayantaka", so that every Balinese society in Toraja is definitely changing according to the dynamics of the society development. It continues to build the social contacts based on the combination of cultures that make up their cultural strengths.

Esta crianza y recolección de conocimientos fue realizada en la comunidad indígena de Fruta de Pan, perteneciente a los pueblos autóctonos ancestrales denominados sumus, e identificados actualmente como sumu-mayangna, localizada a cuatro kilómetros del municipio de Rosita, Región Autónoma de la Costa Caribe Norte de Nicaragua. Entre los hallazgos encontrados resaltan, que el profundo conocimiento de los fenómenos que ocurren en la tierra, es una experiencia basada en la observación y en los saberes ancestrales de este pueblo, producida por una práctica comunicativa con los espíritus que habitan en cada espacio de la tierra, estableciendo de esa manera una vida armoniosa con el territorio. El estudio evidencia que la lengua de este pueblo está desapareciendo debido a un sistemático proceso de aculturación y, que sus prácticas comunicativas están conectadas a la madre tierra; considerada un ser vivo y dimensional, que comunica sentimientos, reglas y formas de procurar el bienestar, de allí que la vida comunitaria sea indispensable para compartir. Éste es un pueblo cuya fuerza superior radica en los sueños, que les previene de los peligros, o les revela la alegría que está por llegar. Sus alimentos son un arte tradicional.

The establishment of British Raz greatly threatened the political autonomy of the tribals and their control over their resources. Advent of the non-tribal agents with their colonial masters too brought severe dislocations in their community life. The tribals resented such interferences of the outsiders including the Britishers. As a consequence, they revolted against both of them—the British and the non-tribal agents present in their areas. This is the general notion one gets from study of the history of Tribe–British relations. In addition to general understanding of relations, there are instances of tribals fighting for the local rulers whose power the British subjugated or tried to subjugate. One of such instances is the Bhuiyan rebellion of Keonjhar and Bonai. The paper makes an attempt to present the triadic relations among the British, the local king and the Bhuiyans through the study of the rebellion of the Bhuyians.

This paper examines the intra-group vulnerability of minority women, focusing on the context of polygamy among the Bedouin-Arabs in Israel to explore two questions: 1) should the liberal state address concerns about the oppressive potential of minority cultures’ practices for women? And, 2) if so, what approach should be taken to this end, and how should this approach inform state laws? Critical work discussing liberal multiculturalism has generated different proposals for addressing intra-group vulnerability concerns. But if we attempt to practically implement these proposals, we find that the proposed solutions come down to a binary choice between heavy-handed interventionism and a laissez-faire approach. Looking into actual cases of intra-group vulnerability to critically reflect on this theoretical scholarship reveals that the scholarship suffers from a striking gap in its proposed solutions – it overlooks the state’s role in creating and perpetuating the problem. This oversight can explain the tendency of scholars to fall into this binary. Viewing the state as a bystander restricts these scholars to ‘response strategies,’ either intervening against other community members, or holding back from acting at all. Investigating the vulnerability of Bedouin women to oppressive marriage arrangements highlights how the state could be implicated in this problem on different levels. This investigation illustrates how Israel’s policy of pushing the Bedouin out of their lands has reinforced this vulnerability. It further elucidates how Israel’s legal treatment of polygamy has been significant in perpetuating this vulnerability. Finally, it reveals how discriminatory accessibility barriers to public resources, including family courts and welfare assistance, have made it harder for Bedouin women to resist and break away from oppressive marriage arrangements. This investigation also allows us to see why recognizing the (partial) responsibility of the state for this problem provides the key to escaping the laissez-faire/heavy-handed interventionism binary. Most significantly, it indicates how removing barriers impairing minority women’s access to various public resources can open up paths for these women to leave and resist unfavourable aspects of their community life, without forcing them to exit their community altogether.

The Gigli di Nola is an Italian folk ceremony featuring a shoulder-borne procession celebrating the feast of Saint Paulinus. Despite its cultural significance as a UNESCO site, the soundscape and atmosphere of the festival has scarcely been explored. This study examines how the physical and spatial arrangement of Nola shapes the enactment of the festival's soundscape, atmosphere, and behavior of its participants. It further investigates how the rhythmic qualities of the music are related to bearers' spatial maneuvers and to non-bearers’ participation in the festival. Through the use of rhythmanalysis and a mixed method approach, the results reveal the festival to be deeply connected to Nola's urban fabric and community life. The spatial arrangement of the historic streets with their nodes and boundaries, forge body–space relationships that indicates place, people, and music, are interconnected in the Gigli festival. The soundscape dominates the atmosphere of the festival, which in turn affects non-bearers and bearers' behavior. These rhythmic qualities also guide the parading of the Gigli festival for its participants. We conclude by pointing to a lively view of culture to promote UNESCO's management of cultural festivals.

En la literatura y en el imaginario social, el mercado de la soja aparece, de manera predominante, como un intercambio impersonal, basado en una racionalidad económica desprovista de convivencia y relaciones sociales. En una dirección opuesta, este artículo analiza la construcción social del mercado local de la soja en Paraguay, enfocándose en la relación establecida entre productores rurales y empresas. Además del uso de una literatura académica especializada, datos secundarios e información disponible en medios de comunicación, fue realizada una profunda investigación de campo en Paraguay, entre 2014 y 2020. Este artículo concluye que el precio y las condiciones del contrato son factores importantes en este mercado, pero la negociación entre productores y empresa está construida y sostenida por un conjunto de otros elementos arraigados en la vida social y comunitaria.

This study provides a critical discussion on the history of waqf in Algeria throughout three main different eras namely, the Ottoman rule era, the French colonisation period and after independence era, to raise awareness and enrich researchers’ thoughts regarding the practice of waqf in Algeria. Also, it highlights the practice of many waqf institutions existed therein and addresses their developments and impacts on the community life. Subsequently, it highlights the development of the waqf legal system in Algeria, which provides a platform that facilitates understanding its status in the Algerian community, which offers lessons to be learnt from and considered for the development of waqf institutions. The authors reviewed a significant body of relevant studies written on various aspects of the waqf history in Algeria, to provide readers and researchers with lessons from waqf institutions in Algeria throughout three different phases in history, as few studies have addressed this issue in the context of Algeria. The study reveals that the Ottoman rule era in Algeria was marked by the spread of different waqf institutions which played a vital role in all aspects in the community life. However, these institutions experienced a huge retreat during the colonial era, where the French colonisers aimed at confiscating awq?f and belittling its effective role in the community. After independence in 1962, there have been modest initiatives to upgrade waqf properties, and attempts to recover the lost ones, but all these efforts were considered weak as compared with the size of the waqf properties in Algeria during the Ottoman period. © 2021, University of Management and Technology. All rights reserved. a. Self-financing: the money generated from awq?f (waqf Fund). b.National Finance: financing from various sources of government funding, institutions, local communities and so on. c. External funding: from international financial institutions or even private funds.

Resumo : Essa investigacao analisou os principais instrumentos e politicas estatais de protecao do patrimonio cultural no Brasil. A pesquisa questionou se as alteracoes realizadas nesses instrumentos e politicas, nas ultimas decadas, cooperaram para um processo de democracia cultural no pais. Em funcao da amplitude do tema, essa democracia foi verificada nas seguintes categorias indicativas: acoes estatais para delimitar e reconhecer os mais diversos enclaves patrimoniais; e acoes estatais para condicionar a vitalidade e a reproducao da vida comunitaria com esse patrimonio. Para inferir essa democracia cultural, foi realizada uma revisao critica da literatura e sobre a legislacao sobre o tombamento, o registro do patrimonio imaterial e sobre as politicas culturais e de investimento estatal federal no patrimonio. Como resultados, verificou-se que as transformacoes nesses instrumentos e politicas estao alicercadas em uma base legal e politica programatica de democracia cultural. Mas, sao pontuados, ainda, alguns entraves e resiliencias institucionais em consolidar essa democracia no ritmo e na dimensao que ela exigiria no Brasil. Palavras-chave : democracia cultural do patrimonio, Teoria da Delimitacao dos Sistema Sociais, instituicoes patrimoniais estatais, enclaves patrimoniais, vitalidade social do patrimonio. Abstract : This investigation analyzed the main state instruments and policies for the protection of cultural heritage in Brazil. The research questioned whether the changes made in these instruments and policies in recent decades have cooperated with a process of cultural democracy in the country. Because of the breadth of the theme, this democracy was verified in the following qualitative indicators: state actions to delimit and recognize the most diverse heritage enclaves; and state actions to condition the vitality and reproduction of community life with this heritage. To infer this cultural democracy, a critical review was carried out of the literature and of the laws about cultural policies and federal state investment in cultural heritage. As a result, it was found that the transformations in these instruments and policies are based on a programmatic legal and political basis of cultural democracy. However, some institutional obstacles and resiliences to consolidate this democracy in the rhythm and dimension that it would demand in Brazil are also pointed out. Keywords : cultural heritage democracy, state heritage institutions, Theory of the Delimitation of Social Systems, heritage enclaves, social vitality of the heritage.

At the global level, many efforts to fulfil the availability and access to sanitation have always been the main focus of human development goals and framework at every level of government. In the city level (Semarang), access to sanitation has already started since 2005 when the city government launched a community-based sanitation program in Bustaman Village. There are four locations become pilot project Bustaman village, Plombokan village, Bandarharjo district and Kebonharjo district, and till now only Bustaman village are still running and successful. Based on management in sanitation, this study aims to know the impact of community-based sanitation and how the community in self-reliance manage MCK+. The method used is a qualitative approach. The analysis conducted is an analysis of knowledge on the impact and how the community manage the sanitation facilities. Research findings showed that the impact of MCK+ is the improved public awareness for healthy and clean living, conscious effort to manage MCK+, making wastes into renewable energy becoming biogas. The existence of an institution named Prangkuti Luhur, which overshadowed the existence of MCK+, continuously form strong social ties, besides cohesion, due to the similarity of fortune. It also strengthened the framework of communal MCK+ institutions in Bustaman Village.

Despite an ever-greater interest in mothering over the decade since 2009, it seems clear that accounts of maternal experiences today still routinely express fears of failure and chronic frustration. I connect this with time constraints arising from the long hours of paid work most mothers are now performing, alongside ongoing welfare cuts generally and the privatisation or outsourcing of public resources – especially since 2010. This tells me that caretaking generally, and mothering in particular, can never be decisively separated from the broader political arena. On the contrary, we need to place reproductive politics, and what is now recognised as a general ‘crisis of care’, at the very heart of politics. Thus, I conclude that the only way forward is to replace the long outdated, traditional notion of the male breadwinner, now superseded by the realities of the universal breadwinner, with genuine support for a notion of the universal caregiver. This would ensure policies attempting to provide everyone with the time and resources necessary to care for their own dependent children, if they are parents, or to support others who depend on them for care, alongside possibilities for maintaining community life and engaging in the preservation of the world itself.

This article investigates the emergence of female education and its social impacts in a remote and male-dominated mountain community through a case study of Nagar District in northern Pakistan. Drawing on qualitative interviews with 24 women from different educational backgrounds and 15 selected male informants, the study reveals a notable increase in educational opportunities for girls and young women within a relatively short time span, and shows how these changes have affected local perceptions of women's social roles. While there are mixed opinions about the usefulness of education for girls—some find that educated women are better housewives and mothers, while others highlight career opportunities for women—female education has clearly contributed to an increase in self-determination of women. Young women now marry later and have fewer children, parents give their daughters more freedom, and education has contributed to an increase in female mobility and to a more confident and visible role of women in community life. While other aspects of social change also play critical roles, this study shows that female education is one important element in the development of a more equitable society in mountains and elsewhere.

portugues Os partidarios da vida comunitaria e da democracia, ha dois seculos, tem procurado realizar, malgrado as experiencias das diversas ditaduras e regimes totalitarios, esforcos em favor da gestao democratica das sociedades. A pergunta que se faz, diante da historia, e pertinente: sera que, de fato, o mundo contemporâneo realiza, de modo crescente e permanente, uma vida democratica feita atraves de ampla participacao popular, em todos os aspectos? Se a democracia, como exercicio popular e pode existir, em muitos casos, com ampla participacao coletiva, qual a razao das eventuais e constantes destituicoes da vida comunitaria e democratica em todo o mundo? A pergunta que fazemos, neste trabalho, diante do quadro dificil de analisar e o da possiblidade e forca dos pequenos partidos na vida politica na atualidade. Existe alguma certeza sobre o lugar dos grandes partidos na vida democratica? As causas dos pequenos partidos podem modificar as regras do jogo democratico? EnglishThe supporters of community life and democracy, for two centuries, have sought to carry out, in the curse of the experiences of the various dictatorships and totalitarian regimes, efforts in favor of the democratic management of socie-ties. The question that is asked, in the face of history, is pertinent: does the con-temporary world, in fact, realize, in a growing and permanent way, a democratic life made through broad popular participation, in all aspects? If democracy, as a popular exercise can exist, in many cases, with broad collective participation, what is the reason for the constant destitution of democratic life around the world? The question we ask, in this paper, in view of the difficult situation to analyze is think the possibility and strength of small political parties in political life today. Can the propositions of small parties change the rules of the democratic game?