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The purpose of this study is to analyze whether local wisdom can be the foundation in mobilizing contextual governance to stimulate the presence of governance arrangements towards Good Governance in Papua. This research is a qualitative descriptive research, using a literature review approach. The data are from literature reviews, book journals, documents or data sources related to research. Data analysis includes the stages of data reduction, data presentation and data interpretation. Validate data through member checks or examine findings using written interpretations from academics in the field. The results of the study indicate that governance adopts elements of the cultural values ​​of the local community (tribes) which have been the reference for thinking and acting. Without it, the implementation of governance will not produce a significant overall impact. In the context of governance, the overall perspective of local values ​​is very helpful in adjusting the implementation of local government in Papua.

The purpose of this study is to analyze whether local wisdom can be the foundation in mobilizing contextual governance to stimulate the presence of governance arrangements towards Good Governance in Papua. This research is a qualitative descriptive research, using a literature review approach. The data are from literature reviews, book journals, documents or data sources related to research. Data analysis includes the stages of data reduction, data presentation and data interpretation. Validate data through member checks or examine findings using written interpretations from academics in the field. The results of the study indicate that governance adopts elements of the cultural values of the local community (tribes) which have been the reference for thinking and acting. Without it, the implementation of governance will not produce a significant overall impact. In the context of governance, the overall perspective of local values is very helpful in adjusting the implementation of local government in Papua.

This article intends to identify and to describe the unique structure and the managing style that owns primordial characteristics, that is giving significance to kinship, religion, and local Bugis cultural values, which made up the cultural system of PT. Hadji Kalla family business. Theoritically, this research was inspired from Weberian perspective on the ideal types of bureaucracy, that observes organizations (in this case is the family business) as one of the socio-cultural phenomena which is neutral and value-free, that is place aside its subjective aspects. The research was conducted in two locations, the head office and one of the branch offices using qualitative approach that relies on participant observation, in-depth interviews, and literature studies. The results of the research shows that the family business of PT. Hadji Kalla that has advanced into national level still prioritizes kinship, ethnicity, and religious aspects in the daily activities of the company. The value even take parts in providing the company's colour to the urban societies in various districts where the company stands. This means that although the society has undergone transformations, it doesn't mean that the primordial value, and the elements that exist outside of businesses (such as kinship, big men, religion, cultural values, and interest) do not influence the activities that are held in formal organizations. Therefore, the interventions of subjective aspects will always appear, followed with the application of the modern management system that is implemented by PT. Hadji Kalla company.

Waterbirds serve as an important bio-indicator of ecosystem changes and have been used widely throughout the world. This is because they exhibit conspicuous and meaningful responses to the changes of the environment around them. Other qualities that make them a good bio-indicator are also highlighted. Thus, important information on their biology and ecology are essential to make informed decisions. This is crucial in order to better conserve them and their habitats. Currently they are facing new challenges that arise from continuous development throughout the world. In addition, many endangered species continue to declines and could be extinct if they are not protected and conserved. The development of artificial habitat such as wetlands to compensate natural habitat loss could be an alternative. However, detailed information on the waterbirds and their interactions with the new environment are needed in order to do so. It is further highlighted that few researches have been conducted and focused on the waterbirds particularly in Malaysia. Thus, we encourage more local young scientists to take up this challenge and equip themselves with the right knowledge and necessary skills as well as to remain relevant with the international research standards. Proper planning, funding and focus should also be considered by the government and local authorities to maximize the impact of the country's conservation effort.

This article deals with wali nikah (relative legally responsible for a bride) as a requirement in a wedding process. Majority of Islamic scholars (fuqaha), and also Indonesian Islamic law, always refers to male relative when they talk about wali nikah. On the other hand, contemporary Islamic scholars even give a bride a freedom to get married without a wali nikah. While the first opinion may lead to gender inequality and injustice, the latter opinion is very dangerous. From historical approach, the opinion that wali nikah always refers to male relative can be traced from Islamic legislation prescribed in the Qur'an and hadits. Referring to some contemporary Islamic scholars and muhadditsin, the writer contends that wali nikah is not an obligatory rule (rukun) of a marriage, but only serves as a monitoring apparatus. Suppose wali nikah must exist, it does not necessarily come from a bride side, but may come from a bridegroom side. Moreover, the order of wali nikah may differ from what is compiled in Islamic legal thought (fiqh).

This article deals with wali nikah (relative legally responsible for a bride) as a requirement in a wedding process. Majority of Islamic scholars (fuqaha), and also Indonesian Islamic law, always refers to male relative when they talk about wali nikah. On the other hand, contemporary Islamic scholars even give a bride a freedom to get married without a wali nikah. While the first opinion may lead to gender inequality and injustice, the latter opinion is very dangerous. From historical approach, the opinion that wali nikah always refers to male relative can be traced from Islamic legislation prescribed in the Qur'an and hadits. Referring to some contemporary Islamic scholars and muhadditsin, the writer contends that wali nikah is not an obligatory rule (rukun) of a marriage, but only serves as a monitoring apparatus. Suppose wali nikah must exist, it does not necessarily come from a bride side, but may come from a bridegroom side. Moreover, the order of wali nikah may differ from what is compiled in Islamic legal thought (fiqh).

This article aims to explain whether the social movements carried out on the internet are limitedto click activism or merely mere symbolic resistance, or even beyond that? The case of the social movement raised in this study is the Akademi Berbagi Movement based on the internet, especially social media. the movement that combines online and offline gives its own nuances in doing social movements. This study used a qualitative approach with the method of connected ethnography carried out for 5 months. From the results of the research, the Akademi Berbagi Movement is one of the forms of the birth of civil society. The movement that combines online and offline has provided the context, validation and attachment of more participation by volunteers in carrying out social movements, thus giving birth to what is called 'online social movements'. This also complements the concept that Nugroho (2011) refers to as "click activism", with the case of the movement raised in this study, social movements carried out on the internet exceed what is called click activism, and volunterism is done more than just being involved in movement online, but volunterism is also done in an offline context so that this movement is not just "click" but also provides real space for movement.

AbstractMost people understand that illegitimate child and child out of wedlock are sharing the same defination. Varies approach, methodology and enforcement were being implemented by the government from time to time to curb this issue. This article discussing the perception of Hulu Langat, Selangor's Muslim community on illegitimate child. Selangor had been state as one of the states that having higher number of statistic of the illegetimate child in Peninsular Malaysia. A set instrument of survey and questionnaires has been distributed randomly. It's data has been analyzed by using descriptive analysis in form of mean, frequency and percentage. The data were analyzed using descriptive and inferential statistical techniques. The findings of this study show that the understanding of the concept of illegitimate child is high with the score (min = 4.30). The result of the survey shows that there are no negative perception towards illegitimate child. The muslim community of Ulu langat are aware and agree that the society and family plays a vital role in restraining the issue of illegitimate child.Keywords: illegitimate child, perception, muslim communityAbstrakUmum memahami anak tak sah taraf, anak luar nikah atau anak zina membawa maksud yang sama. Pelbagai pendekatan dan kaedah pelaksanaan, serta penguatkuasaan telah diperkenalkan oleh pihak berkuasa dari semasa ke semasa bagi mengekang gejala ini. Artikel ini membincangkan mengenai persepsi masyarakat Muslim terhadap anak tak sah taraf: Kajian di daerah Hulu Langat, Selangor. Negeri Selangor merupakan antara negeri yang mempunyai bilangan statistik kelahiran anak luar nikah yang tinggi di semenanjung Malaysia. Satu set instrumen soal selidik telah diedarkan secara rawak. Data yang diperoleh telah dianalisis menggunakan pendekatan analisis deskriptif dalam bentuk min, kekerapan dan peratusan. Hasil dapatan kajian mendapati persepsi masyarakat terhadap anak tak sah taraf iaitu adalah tinggi (4.30). Kajian mendapati masyarakat di daerah ini tidak mempunyai persepsi yang negatif terhadap anak tak sah taraf. Mereka peka dan setuju bahawa masyarakat dan keluarga perlu sama-sama memainkan peranan dalam usaha bagi mengekang gejala anak tak sah taraf yang terjadi pada hari iniKatakunci: anak tak sah taraf, persepsi, masyarakat Muslim