Suchergebnisse

Raymond Williams gør i denne artikel op med den teknologiske deter- minisme som præger kulturdebatten, samtidig med at han forholder sig stærkt kritisk til såvel kommercialiseringen af medierne som til public service stationernes programpolitik.

I dette essay tager Richard Collins kritisk fat omkring en ef det europæ- iske samarbejdes nælder: kulturen. I de sidste 10-15 år har integrations- bestræbelserne i EU været præget af en nationalistisk forestilling om snæver sammenhæng mellem kultur og politik: For at skabe et politisk- økonomisk samarbejde i Europa må der derfor udvikles en fælles euro- pæisk kultur, siger fortalerne. Ikke mindst på baggrund af erfaringer med pan-europæiske medieprojekter påpeger Richard Collins, at europæernes kultur og mediebrug er mere forskellige end de integrationsivrige bryder sig om. I stedet peger han på en række andre teoretiske bidrag fra bl.a. Habermas og funktionalismen, der i stedet understreger, at europæisk samarbejde kan ske på tværs af kulturforskelle.

Nowaday, the amount of the poor people generally in Indonesia and particularly in Bali is still so high. Most of this poverty condition can be fall by the woman. It is not only economic poverty, but also multidimensional poverty such as the limitation of access in education, politic, economy, information, healthy, etc.The poverty feminization relates with the patriarchy culture which still develops in the society. Because of this culture mainly puts the woman in subordinate, the most marginal and the most discrimination position. Therefore, the woman poverty has more specific character which needs a special handling for example by using poverty prevention approach with gender perspective

According to Antonio Negri, one may recognize the modern culture with hegemonizing power of the Empire or the superstate which is a mutual symbiosis of liberal democracy and modern capitalism. On the one hand the Empire attempts to subjugate and to regulate whatever social domains inasmuch as there is no longer insurgent agents which are capable to live outside the political and economical structure of this power. On the other hand, the more the Empire regulates social life the more the social domains per se are becoming fluid and modifiable. This flexibility or fluidity of social domains embodies within a kind of social body, which Negri names as the multitude. Agents of this kind of adaptable collectivity inherently exhibit natural capability of sharing. The capability to share of the multitude makes the Empire difficult to completely defeat and to conquer the social life. In other words, the multitude opposes the power to unify everything under the single political and economical flag of The Empire. Negri argues for this resistant capablity as the biopolitics of the multitude against the disciplinary force of the Empire. Nowadays, the capability of sharing is something familiar for nearly all local cultures in Indonesian Archipelago. Negri's account of the power of sharing of the multitude reminds us in order to revitalize this capability of sharing within our cultural heritages.

The application of character education is currently only needed in schools, at home and in the community. Now these are not only early children, but also children in adulthood. The process of fostering student personality able to done in many ways, including them culture system of character education applications provided by the social environment that has a primary focus on shaping student character. School culture as an application of the formation of character among them is the character of religion, discipline, communicative, social care, patriotism, preparation and democracy.

Også i Latinamerika ser man en tendens i retning af, at der kommer flere lokale medier til, samtidig med at kommunikationssystemerne internati- onaliseres. Cicilia M. Krohling Peruzzo beskæftiger sig her med et cen- tralt tema i den latinamerikanske mediediskussion, nemlig borgerrettig- heder - og mediernes betydning i den forbindelse. Hun argumenterer for de lokale mediers store kulturelle og politiske betydning i Latinamerika, hvor de fungererer som kanal for folkelig deltagelse. I denne artikel ana- lyserer hun betingelserne for lokal deltagelse i kommunikation i lokalsam- fundene med eksempler fra to lokale radioprojekter, hvor det i forskellig grad er lykkedes at aktivere den lokale befolkning og inddrage den i pro- duktion, beslutninger og planlægning omkring radioerne. Artiklen er en redigeret version af et paper præsenteret på IAMCRs konference i Bra- silien, august 1992, udgivet i José Marques de Melo (red.), Communica- tion for a new world: Brazilian perspectives. São Paolo: ECA/USD 1993.

Echo chambers, fake news, filter bubbles and algorithms have been framed as great threats to our contemporary democracies and public spheres. In the Nordic countries, the state plays an active role in sustaining democracy and the public sphere through culture- and knowledge policies. The Norwegian Government have over the last years presented a white paper on overall cultural policy and a library strategy document. Both documents address the effects of digital technology on democracy, and how culture institutions in general and libraries in particular can help sustain our democracies in changing times. In this article, we study these and preceding documents on culture- and library policies. We analyze how they address digital technology and how they see culture- and library policies as providing solutions to digital threats to democracy and the public sphere. Furthermore, we study what notion of democracy and the public sphere are prevalent in Norwegian cultural policies. The results show that the Government view culture as a remedy against a fragmented public sphere, and that libraries play a key role as providers of digital guidance and teaching.

History is an important determinant of current economic development. One reason is cultural learning, which includes imitating behaviors from ancestors in order to save individual learning costs. Amongst anthropologists, there is widespread agreement that it is cultural learning that makes humans so adaptive in comparison to other species, which imitate less or worse. Nevertheless, culture also makes humans less adaptive than economists assume for the homo economicus (because humans imitate many behaviors without appraisal, inefficient behaviors might persist for a long time before they are changed). In this PhD research, much attention is focused on a cultural trait called self-efficacy. The concept has been developed by psychologist Albert Bandura and describes how much a person believes to have the ability to achieve self-chosen goals. Research has shown that self-efficacy affects which goals are chosen and how effectively they are pursued. Individuals with low self-efficacy in a domain either avoid it, or are unmotivated to invest sufficient effort, especially in the face of obstacles. The thesis begins with an investigation of whether colonial experiences persist to affect current contract farming performance in Ghana. During colonial times, the British government established cocoa export cooperatives and Christian missionaries established schools. The performance of the cocoa export cooperatives is found to have shaped the long term self-efficacy of the farmers in regard to the profitability of such global value chains and the Christian missionary schools persistently lowered village level social capital. Thus, historically rooted cultural differences currently explain the performance of contract farming in different communities. Even earlier causes of divergent cultures are the experiences with pre-industrial subsistence farming systems. Where the biogeography incentivized cereal farming, farmers were rewarded for agricultural investments and thus developed self-efficacy regarding agricultural investments. Where the biogeography incentivized other farming systems based on roots, tubers, or tree crops, investments were less rewarding and farmers developed lower investment self-efficacy. These differences are found to significantly explain income differences amongst Ghana's current pineapple farmers. The causal channel are investments, which are critical for the profitability of pineapple and which are determined by the farmers' investment self-efficacy. A special feature of self-efficacy is furthermore, how people react to adversity. Whereas high self-efficacy leads people to increase their efforts after failure, low self-efficacy leads to decreased efforts. It is found that farmers with high self-efficacy are able to mitigate a significant share of lost income from droughts. The reason is that they are more likely to adopt a climate smart innovation that conserves water when rainfall decreases. Their peers with low self-efficacy are not found to adapt. Investing which farmers achieve higher incomes than predicted by ancestral' experiences, it is the well known variables education and social capital. Thus, overcoming history is not found to require special policies, at least for the pineapple farmers in Ghana. Agricultural trainings about innovations are also a potential policy tool to increase rural incomes in Ghana. However, a significant effect is only found for more complex innovations, whereas simpler innovations can easily be learned from other farmers. Globally, a very different relationship between culture and economics is investigated. Attempting to explain why not all World Heritage sites are promoted as such, it is found that site and regional specific, economic variables explain the pattern well – whereas constraints and the collective benefit do not matter much. To strengthen the brand, it is thus either necessary to help more sites to benefit, or to make promotion mandatory. ; Geschichte erklärt ökonomische Unterschiede – zwischen Weltregionen, Ländern, Regionen und Individuen. Ein Grund dafür ist Kultur. Kultur ermöglicht es uns, Lernkosten einzusparen, weil Verhaltensmuster unser Vorfahren übernommen werden, ohne das wir sie genau verstehen müssen. Anthropologen sind sich weitgehend einig, dass es unsere Fähigkeit der Imitation ist, die uns Menschen so anpassungsfähig macht, im Vergleich zu andere Spezies, die entweder weniger oder einfach schlechter imitieren. Allerdings macht uns Kultur auch weniger anpassungsfähig als es häufig in der Ökonomie für den Homo Oeconomicus angenommen wird. Schließlich führt Kultur dazu, dass Verhaltensmuster oft einfach imitiert werden, ohne in Frage gestellt zu werden. In dieser Doktorarbeit sind mehrere Kapitel dem Konzept der wahrgenommenen Selbst-Wirksamkeit gewidmet. Die Bedeutung der Selbst-Wirksamkeit wurde vor Allem von Psychologe Albert Bandura erforscht. Es beschreibt wie sehr eine Person daran glaubt, die Fähigkeit zu haben, ihre selbst gewählten Ziele zu erreichen. Dieser Glaube beeinflusst, welche Ziele gewählt werden, und wie effektiv ihre Erreichung verfolgt wird. Personen mit niedriger Selbst-Wirksamkeit in einer Domäne vermeiden sie entweder vollständig, oder sind unmotiviert genügend zu investieren – insbesondere wenn auch noch weitere Hürden hinzukommen. Eine der Haupt-Forschungshypothesen dieser Arbeit war, dass wahrgenommene Selbst-Wirksamkeit historisch-kulturell bedingt ist und Relevanz für die Entwicklungsökonomie hat. Die Arbeit beginnt mit einer Analyse, ob Koloniale Erfahrungen in Ghana den Erfolg von Produktions-Verträgen in der Landwirtschaft beeinflussen. Zu Kolonialzeiten etablierte die britische Regierung Kooperativen für den Kakao Export und Christliche Missionare etablierten Schulen. Der damalige Erfolg der Kooperativen beeinflusst noch heute die Selbst-Wirksamkeit der Landwirte im Bezug auf globale Wertschöpfungsketten, und die Christlichen Missions-Schulen beeinflussen noch immer ihr Sozial-Kapital. Beide Variablen sind sehr wichtig für den Erfolg der Vertragslandwirtschaft, welche wiederum ein wichtiges Werkzeug zur Armutsbekämpfung ist. Sogar noch früher als die kolonialen Erfahrungen sind Erfahrungen mit Vor-Industriellen Produktionssystemen. In Regionen, in denen die Biogeographie den Anbau von Getreide bevorzugte, entwickelten die Landwirte hohe Investitions-Selbst-Wirksamkeit, weil Getreide Investitionen belohnte. In anderen Regionen, in denen die Biogeographie eher andere Anbausysteme bevorzugte, entwickelten die Landwirte eher niedrige Selbst-Wirksamkeit, weil zum Beispiel Wurzeln und Knollen wie Cassava und Yams, Investitionen weniger erforderten und auch weniger belohnen. Im heutigen Ananas-Anbau spielen Investitionen eine sehr wichtige Rolle. Interessanterweise investieren die Nachfahren von getreideanbauenden Landwirten deutlich mehr als die Nachfahren von anderen Landwirten, weshalb sie deutlich höhere Einkommen haben. Eine besondere Eigenschaft der Selbst-Wirksamkeit ist, dass sie die Reaktion auf Rückschläge beeinflusst. Individuen mit hoher Selbst-Wirksamkeit reagieren mit erhöhter Motivation, während Individuen mit niedriger Selbst-Effektivität möglicherweise ganz aufgeben. Für die Landwirte in Ghana ist der Regen eine wichtige Einkommens-Determinante. Spannenderweise kann man in der Tat beobachten, dass Landwirte mit hoher Selbst-Wirksamkeit auf Dürren mit der Übernahme wassersparender Innovation reagieren, während Landwirte mit niedriger Selbst-Effektivität sich gar nicht anpassen. Diese Ergebnisse führen natürlich zu der Frage, welche Faktoren es wohl Personen und Regionen ermöglichen, bessere ökonomische Ergebnisse zu erzielen, als von ihrer Geschichte prognostiziert. Die Antwort: Bildung und Sozial-Kapital. Trainings in ausgewählten Innovationen können ebenfalls helfen. Es ist allerding klar, dass Trainings nicht für alle Technologien gleich effektiv sind. Im Hinblick auf nachhaltige Intensivierungs-Technologien ist das Ergebnis, dass eher simple Innovation leicht von anderen Landwirten gelernt werden können, wodurch deutlich weniger Training notwendig ist, als für komplexere Innovationen, die stark und lange vom Training profitieren. Zum Ende wird global eine ganz andere Beziehung zwischen Ökonomie und Kultur untersucht. Die Weltkulturerbeliste der UNESCO soll besondere Orte beschützen und kommunizieren. Eine wichtige Frage für die UNESCO ist jedoch, warum sich nicht alle gelisteten Orte klar als Weltkulturerbestätte identifizieren. Die Antwort ist eine Reihe orts- und regions-spezifischer Anreize, häufig verbunden mit Tourismus-Einnahmen. Die Kosten der Weltkulturerbe-Vermarkung und die Motivation das Program voranzubringen spielen im Gegensatz kaum eine Rolle. Ein großer Anteil des Verhaltens ist rein kulturell bedingt, sodass Orte im nahen Osten zum Beispiel gar nicht als Weltkulturerbe-Stätte vermarktet werden, und besonders in Asien sehr stark.

The period that began with the Chinese opening towards the external world and economic liberalization inside the country may be called a period of modern reflection of the Chinese tradition of thoughts, and simultaneously as an era of critical evaluation of the most influential currents of foreign thoughts. Among others, these thoughts manifested themselves in the field in which the germs of new ideologies developed. In this context, the present article aims to illuminate the ideological and social function of art and culture. Aesthetics has – on the one hand – served as a latent rebellion against the prevailing social pragmatism, as an explicit form expressing the striving for beauty in the sense of an emotional emancipation. On the other hand, it served as a discourse that has been in China generally tightly linked to the politics and to the possibility of re-interpretation or elaboration of Marxist theories. ; Obdobje, ki se je pričelo vzporedno z aktivnim odpiranjem Kitajske navzven in z ekonomsko liberalizacijo v notranjosti države, lahko označimo kot obdobje sodobne refleksije kitajske idejne tradicije in hkratne kritične evalvacije najvplivnejših struj tujih miselnosti. Le-ta se kažejo tudi na področju, kjer se snujejo zametki aktualnih ideologij. Članek poskuša v tem kontekstu osvetliti ideološko in družbeno funkcijo umetnosti in kulture. V tem okviru je estetika po eni strani služila kot latentni upor proti v družbi prevladujočemu pragmatizmu in kot manifestno zavzemanje za lepoto, oziroma kot vrsta čustvene emancipacije, po drugi pa kot diskurz, ki je bil na Kitajskem vseskozi tesno povezan s politiko ter z možnostjo reinterpretacije oziroma nadgradnje marksističnih teorij.

This research has a title the Inclusive Culture Education: aStudy about the Parsonian Concept of system and cultureharmony. This research focuses on the inclusive culture ofthe education boarding and the relation of the Islamicinstitutions example Pesantren or the sub concept likekhalaqah, taddabur, taddarus, al-kulliyah. Through the analysisof period, this research can describe the progress from thefirst process of the structure development and theexpansion of the inclusive culture education in Islamiceducation traditions for Indonesia case. Like khalaqah isaction by youth movement Islamic can change fromexclusive oriented to inclusive committed. The method ofthis study uses qualitative approach of case studies. Thisapproach intends to rationalism, social reality, politic, andculture. Besides, the choosing of single case study methodis research strategy that helps the researcher to investigate aprogram, phenomenon, activity, process, and individualgroup accurately.

Institutionally, the Indonesian National Military (TNI) in the New Order era dominated the social and political system in Indonesia. The domination ended by the falling of the Soeharto regime and the emergence of the Reformation era. Nevertheless, the TNI has not undertaken cultural reformation especially on the military-cultural personnel although institutionally it has done so. On the military-cultural personnel aspect, the TNI personnel culture is still dominated by the long-existing feudalistic. This work, therefore, focuses on the practices of discipline, loyalty and militancy as the three basics of the culture of the TNI personnel. To discuss the issue, this project employs the agency and structure of Anthony Giddens and habitus of Pierre Bourdieu theories for analytical purposes.

Diese Aufsatzsammlung gibt sich den Auftrag, die Neurose aus ihrer ursprünglicher medizinischen und psychologischen Grundlage zu entwurzeln und stattdessen in zeitgenössischen kulturwissenschaftlischen und literaturwissenschaftlichen Diskussionen zu verankern. Durch das Lesen von Neurosen in Kultur und Fiktion wird ihr subversives Potenzial, die Grenzen der Normalität zu erweitern auf die Probe gestellt. Die acht Artikel umfassen eine beeindruckende Auswahl an Texten, von denen ein beträchtlicher Teil die Neurose im postkolonialen Kontext, insbesondere durch die Werke Frantz Fanons, untersucht. Dennoch sind es die Artikel, die eine Poetik der Neurose in politischen Diskursen neoliberaler Regierungsgewalt und Rechtspopulismus entschlüsseln, die wichtige interpretative und kulturell relevante Schlagrichtungen vorweisen. Insgesamt eröffnet A Poetics of Neurosis den medizinischen Geisteswissenschaften neue Wege und erfüllt erfolgreich sein Ziel, Vorstellungen von Normalität und Abweichung zu hinterfragen. ; The mission of this essay collection is to uproot neurosis from its original medical and psychoanalytical bedrock and embed it within contemporary critical cultural and literary discussions. Through reading neurosis in culture and fiction, it tests its subversive potential for stretching the boundaries of normalcy. The eight chapters encompass an impressive range of texts, and a sizable portion thereof investigate neurosis in a post-colonial context, especially through the work of Frantz Fanon. Still, it is the chapters that decipher a poetics of neurosis in political discourses of neoliberal governmentality and right-wing populism that deliver an important interpretative and culturally relevant punch. Overall, A Poetics of Neurosis paves new roads for the medical humanities and delivers successfully on its goal to disturb notions of normalcy and deviation in our global cultural climate.

Moral dapat dilihat sebagai tata perilaku kebiasaaan yang sesuai lingkungan tinggal yang berhubungan mengenai perilaku baik ataupun buruk. Perkembangan moral anak tidak lepas dari kontribusi orang tua. Kultur pengsuhan keluarga menjadi salah satu hal dari kontribusi tersebut. Tujuan dari dilakukannya penelitian ini adalah untuk menganalisis kultur pengasuhan keluarga terhadap perkembangan moral anak usia dini. Metode yang digunakan dalam penelitian ini adalah metode kajian pustaka yang dilakukan dengan mengumpulkan dan menelaah sumber-sumber ilmiah yang kemudian dihubungkan dengan penelitian untuk memecahkan masalah. Hasil penelitian menunjukan bahwa gaya pengasuhan dan pengasuhan dari keluarga khususnya orang tua memiliki keterkaitan dengan perkembangan moral anak, keterkaitan berupa dampak masing-masing gaya pengasuhan meliputi gaya pengasuhan demokratis, gaya pengasuhan otoriter, dan gaya pengasuhan permisif yang diterapkan dalam keluarga yang kemudian berkontribusi pada perkembangan anak di masa selanjutnya.

Coconut Kopyor is an abnormal fruit, the ordinary coconut flesh is attached to the shell and separated from coconut water while Coconut Kopyor, fruit flesh is not attached to the shell but is mixed with coconut water. Kopyor coconut cannot be used as a seed (seed). The growth of kopyor coconut embryos can only be done in a laboratory with embryo culture technology. Embryo culture is the only way to produce true to type coconut kopyor seeds that can produce 80% kopyor coconut in one kopyor coconut plant, kopyor coconut seedlings produced can support government programs in increasing the productivity of kopyor coconut through the provision of quality seeds. Research on kopyor coconut embryo culture was carried out at the Laboratory of Tissue Culture at Lampung State Polytechnic. The experiment was carried out using a RAL, with 15 treatment combinations of BA media formulations (0, 2, and 4) with coconut water (0 ml / l, 100, 150, 200, 250 ml / l). The observed variables were the percentage of embryos sprouting, when the shoot appeared, shoot height, number of roots, and number of leaves. The results showed that the use of BA 4 mg / l without the addition of coconut water increased the percentage of sprouts, faster time for shoots, and highest shoot height. ; Kelapa kopyor merupakan buah abnormal, kelapa biasa daging buahnya melekat pada tempurung dan terpisah dari air kelapa sedangkan kelapa kopyor, daging buah tidak melekat pada tempurung melainkan tercampur pada air kelapa. Kelapa kopyor tidak bisa dijadikan benih (bibit). Penumbuhan embrio kelapa kopyor hanya bisa dilakukan dalam laboratorium dengan teknologi embrio kultur. Kultur embrio merupakan satu-satunya cara untuk menghasilkan bibit kelapa kopyor true to type yang dapat menghasilkan 80% buah kelapa kopyor dalam satu tanaman kelapa kopyor, bibit kelapa kopyor yang dihasilkan dapat mendukung program pemerintah dalam peningkatan produktivitas kelapa kopyor melalui penyediaan bibit yang berkualitas. Penelitian kultur embrio kelapa kopyor dilakukan di Laboratorium Kultur Jaringan Politeknik Negeri Lampung. Percobaan dilaksanakan rancangan acak lengkap, dengan 15 kombinasi perlakuan formulasi media BA (0, 2, dan 4) dengan air kelapa (0 ml/l, 100, 150, 200, 250 ml/l). Peubah yang diamati persentase embrio bertunas, waktu muncul tunas dan tinggi tunas. Hasil penelitian menunjukkan bahwa penggunaan BA 4 mg/l tanpa penambahan air kelapa meningkatkan persentase daya kecambah, waktu muncul tunas lebih cepat, dan tinggi tunas tertinggi.

This study aims to analyze patrimonialism bureaucratic culture in the Provincial Government of Yogyakarta. Analysis of the study was conducted by using patrimonialism bureaucracy theory to analyze characteristics of bureaucracy in Yogyakarta. The result shows that patrimonialism in bureaucracy is built by the recruitment of bureaucrats became "abdi dalem"/(servants in the palace); patrimonialism in bureaucracy also creates hybrid system which consist of modernity and traditional values; king as the governor using the bureaucracy to strengthen the loyalty of the people; patrimonialism establishes mutual relationships where bureaucracy need noble status to enhance their social status in society and sultan needs support from bureaucrats in order to maintain the stability of power: patrimonialism is manifested in the political mobilization of bureaucrats to support sultan become governor in the discussion of the privileges of Yogyakarta. Keywords : patrimonialism bureaucratic, "abdi dalem", sultanate of Yogyakarta. Studi ini bertujuan untuk mengkaji kultur birokrasi patrimonialisme yang berada di Pemerintahan Provinsi DIY. Analisa dalam studi ini menggunakan teori birokrasi patrimonialisme dalam menganalisa studi kasus birokrasi di DIY. Hasil studi menunjukkan bahwa patrimonialisme dalam birokrasi dibangun melalui sistem rekrutmen abdi dalem; patrimonialisme dalam birokrasi juga menciptakan sistem birokrasi campuran atau hibrid yang mana terdiri dari nilai modernitas dan tradisional; raja selaku gubernur menggunakan birokrasi untuk memperkuat loyalitas masyarakat; patrimonialisme menciptakan relasi mutualisme raja selaku gubernur menggunakan birokrasi untuk memperkuat loyalitas masyarakat; patrimonialisme menciptakan relasi mutualisme dimana birokrat membutuhkan gelar kerajaan untuk menaikkan status sosial dan Sultan membutuhkan dukungan agar menjaga stabilitas kekuasaan dan Sultan membutuhkan dukungan agar menjaga stabilitas kekuasaan; patrimonialisme dimanifestasikan dalam mobilisasi politis para birokrat untuk mendukung Sultan menjadi gubernur dalam pembahasan RUUK DIY. Kata kunci: patrimonialisme birokrasi, abdi dalem, kerajaan Yogyakarta