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This paper discusses the establishment of the implementation of tolerance education at different religious places of worship in one place. The existence of places of worship of different religions side by side throughout Indonesia is still not much. In addition to the Mandala Puja worship complex in Bali where there are mosques, churches, temples, and vihara, there is also one of the places of worship of different religions in Tumbang Kalang Village, Antang Kalang District, East Kotawaringin Regency, Central Kalimantan. The government continues to foster a harmonious relationship between religious communities so that this area can be an example and a barometer of religious harmony in Central Kalimantan. There are four houses of worship at once, namely mosques, Catholic churches, Protestant churches and Balai Basarah for Kaharingan Hindus. The purpose of implementing tolerance education is to strengthen community togetherness and harmony regardless of ethnic and religious differences. Although worship is according to their respective religions, but after worship it is hoped that a family atmosphere will always be created and for the development of peace. With houses of worship in the same location, the community will often meet so that the relationship of kinship and harmony between religious groups is getting stronger. Differences in tribes, religions, races and intergroups do not make the community divided, it must be a unifying society for peace building.

Southeast Asia is the world's most diverse and rapidly modernizing region, yet one where modernization theory is challenged (e.g. Bell et al., 1995) and where allegiance to authoritarian regimes appears trenchant (Chang et al., 2013; Dalton and Shin, 2014). Using the AsiaBarometer, I consider the influence of modernization and allegiance on potential democratization by analyzing an established indicator of assertive change: tolerance of homosexuality (Inglehart and Welzel, 2005: Ch. 5, forthcoming). The findings reveal differences between Southeast Asians and the West and between citizens in the Sinic and Indic subregions. Exposure to foreign cultures produces a significant increase in tolerance among Sinicized citizens, but has no meaningful effect on those in Indic states. Patriotism and trust in civil society also boost tolerance among Sinicized citizens, but reduce the probability of tolerance among citizens in Indic states. The strong linkage between sexual tolerance and gender equality driven by social factors and secularism in the West does not manifest in Southeast Asia. While the findings suggest potential for change in the Sinicized region, they underscore the different effects that globalization and allegiance may have on citizens living under Southeast Asia's variety of regimes.

Abstract
The cold-tolerance of 'Kristall' (Euro-Amur-American origin), 'Dostoyniy' and 'Krasnostop AZOS' (interspecific hybrids of Euro-American origin) grapevine varieties in the winter conditions of South Russia is characterised by the second (true dormancy) and third (induced dormancy) winter-resistance components. Here we used a complex approach to estimate plant adaptation to abiotic stress factors. We used the gravimetric method for humidity assessment and water content, spectral analysis for detection of the protein level and pigments and capillary electrophoresis to determine the level of carbohydrates, Krebs cycle organic acids, phenolcarbonic, ascorbic acids, and amino acids. The obtained results allow to suggest various mechanisms of adaptation of the studied varieties to the winter period stressors. The water content of shoots, levels of protein, amino acids, proline, sugars and the sum of phenolcarbonic acid and ascorbic acid are the most informative indicators of grape plants frost-resistance in the climate conditions of the Anapa–Taman region.

In recent years, scholars of nationalism have brought renewed focus on political and cultural conceptions of nationhood and citizenship. Drawing on this literature, namely the idea of citizenship regime types, I develop a macro-theoretical framework for understanding cross-national variations in tolerance levels toward ethnic minorities and immigrants. Specifically, I hypothesize that nation-states with more exclusive legal and cultural conceptions of citizenship will have lower aggregate levels of both political and social tolerance. Employing empirical data from a 1997 Eurobarometer survey, I then systematically test the framework, as well as competing explanations, for all member states of the European Union. The results confirm the hypotheses and indicate a strong and significant relationship between citizenship regime type and native populations' tolerance of ethnic minorities and immigrants.

The key contribution of this article is its articulation of a conceptual framework for understanding the function and foundations of urban tolerance. The function of tolerance is defined as the capacity of the citizenry to negotiate harmonious encounters with difference and to engage with difference to secure improvements to social well-being. Yet the populations of cities are increasingly disconnected, spatially and socially. Has the citizenry lost its capacity, or indeed its willingness, to encounter and engage with difference? Strategies that endeavour to impose a mode of social interaction, which treat difference as illegitimate and understand tolerance as static, run the risk of perpetuating a cycle of intolerance. In contrast, the existence of a shared language of social interaction and the recognition of the legitimacy of difference are defined as the interrelated foundations of tolerance. Strategies to accommodate difference that appreciate the dynamism of tolerance, can unlock the potential of the citizenry to encounter and engage with difference.