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The need to build a safe and friendly environment has developed in response to the increasing number of vulnerable issues faced by children and women. Nevertheless, strategies to build a safe and friendly environment in rural areas have rarely been discussed. This study was conducted in Sukowilangun village, a Sub-District of Kalipare, the Regency Malang, East Java Province. This research formulates a Safe and Friendly Environment design by employing a macro perspective and conducting participatory action research (PRA) to comprehend the life experiences of women and children in rural communities. Several members of society were involved in identifying social, cultural, and structural issues that have disempowered children and women by applying Focus Group Discussion (FGD), in-depth interviews, and observation. Consequently, this design consists of two aspects: building an institutional network and program recommendations. This study promotes an institutional network design that requires the employment of three principles or strategies: participation, integration between women and children development programs, and involvement of community organizations or various parties, including formal and informal groups, village government, as well as professionals and scholars that are formed by rural community members, as facilitators and volunteers in the development programs. All of these principles should be adopted to undertake program recommendations to meet the rights of children in health, education, legal advice, security, and peace. [ABSTRACT FROM AUTHOR]

This research was conducted to complement research on student violence based on cases in developing countries. The complexity of the problem in developing countries, coupled with the condition of Indonesia as a multicultural country with differences in ethnicity, religion, and culture, makes Indonesia prone to conflict. This research was conducted to analyze the problem and find the right solution to overcome student violence. This research was conducted at two universities in Makassar City using qualitative research methods. Data was collected through in-depth interviews. The results showed that the reorientation of local values became something urgent to be solved. It is because of differences in the character of students, organizational flags, and tribes, such as time bombs, that can explode at any time just because of differences. The results of this study are expected to be a strategy to overcome student violence in multicultural countries such as Indonesia by strengthening national values Bhinneka Tunggal Ika. [ABSTRACT FROM AUTHOR]

The study aims to describe the shape of the social capital of Krida Taka and Harapan Jaya Farmer Group in Medik 1 Village and analyze the role of agency in the social capital building for intensifying food production of Krida Taka and Harapan Jaya Farmer Group. The research adopted a qualitative approach in the case study. Data Condensation, Data Display, and Verifications analyzed raw data. The findings indicated within the Krida Taka Farmer Group, through the use of agriculture technology, the social capital was powerfully built, and individual agencies, as well as the group, had a better ability to make social capital and high food production. Harapan Jaya Farmer Group showed different results. Through the use of agriculture technology, it has weak built of social capital through the use of agriculture technology individual agency as well as group needs a better ability to build social capital and has lower food production. [ABSTRACT FROM AUTHOR]

This article seeks to understand the issue of power as the root-concept of empowerment as the main objective of community development practices. The empowerment objective requires distribution of power to powerless people or community. This could be problematic if community development practitioners already have power over communities, including a mining company. This study examines to what extent the idea of empowerment could be embraced by the mining company in the implementation of the community development programmes as a part of its Corporate Social Responsibility (CSR) framework. This study also exhibits a model or mechanism by which the distribution of power can be conducted in community development practices. The study was conducted in a mining project located in a West Sumbawa district, Sumbawa Island, Indonesia. This study found that the company, in the powerful position, has used the power to secure its operations. It is shown from the tension between two different agendas of the mining company, including the production/commercial framework (with its primary focus on profits) and development agendas, emerged in the implementation of its community development programmes. The mining company has distributed its community development programmes to placate the protest actions of the local community. This has resulted in unintended impacts of these programmes including financial dependency and resistance of the local community to the company. This study, however, found the fact that the power could be distributed by employing an ongoing and comprehensive assistance model to increase capacity of the community to have control on their own development programmes. This model, in a limited way, has succeeded to empower the community in conducting their own development programmes independently. [ABSTRACT FROM AUTHOR]

This research is conducted to determine the Role of Uncle (Atoin amaf) in Belis Transaction in Marriage Culture of Naibenu mainly in Naibenu Sub district North Central Timor regency. The method used is qualitative method with the aim to descripe the role of Uncle in this belis transaction phenomenon in a natural manner and in as it is by using transcendental phenomenology approach namely the researcher puts aside any assumptions concerning the studied phenomena by conducting epoche that is containment initial knowledge so that the researcher is able to understand and describe any arising general meanings as well as any meanings behind the phenomena taken from life experiences of informants. The data collection technique is conducted by using in-depth interview by listening directly to any related informants. Also, the researcher conducted an observation to make sure the data validity obtained and conducted documentation in the forms of photographs and recorder records. The sample collection technique was by using Snow ball because the research has yet understood properly concerning the situation and location characteristics. Therefore, the researcher through new main informants was directed to main informants. Results of the research show that in belis payment process in marriage culture found in Naibenu, the one has the right to speak in decision making process is Uncle (atoin amaf) from the party of Bride. Om also serves as the marriage witness and guarantor from both bride and bridegroom. [ABSTRACT FROM AUTHOR]

Every celebration (hajatan) is related to the contribution custom or bhuwuh, especially the tradition in society of Taropan community in conducting routine Bhuwuhan. Bhuwuhan tradition is based on the Adep Asor value which is an attitude to honor the older relatives and the elder figures (Warok) during celebration. There is an agreement in Taropan community that is built by the Warok and the members to contribute and return the bhuwuhan during the celebration. This tradition is much conducted by the society in Pesawahan, Pedagangan and Tegalwatu villages. Therefore, the objectives of this research are to explain the routine bhuwuhan process that can be a tradition in Taropan community and analyze the social practices of Warok through the capital power-owned in order to preserve the bhuwuhan tradition in Taropan community. The research uses qualitative method by using case study approach through observation, interview and documentation. The research uses social practice theory of Pierre Bourdieu with structure analysis and agent through habitus discourse, arena and capital as the capacity of the actors. 1This custom is based on a strong kinship system and adep asor value between the members and the Warok by contributing and returning more bhuwuhan which are as a binder (investment) to make the kinship keep preserved. Moreover, social practices of the Warok to the members through the cultural, economic, social and symbolic capitals are determining the dominant position of the Warok in preserving the bhuwuhan tradition in Taropan community. [ABSTRACT FROM AUTHOR]