Suchergebnisse

Conflict is something that can not be separated in the process of management of the company. Conflict that managed well will be able to make a positive contribution to the business activities and the achievement of corporate goals. This study used a qualitative research methodology with a case study approach. The selection of a qualitative methodology based on the problem formulation used in this study. The results of this study indicate that the conflicts that happened in management Central Market Puspa Agro caused by internal and external factor. Internal factor is derived from obscurity powers, functions and roles, monitoring and evaluation weakness, slowness of responds to the problems, the competence of individual differences, the target and task interdependence. External factors consist of the presence of government policies and industry demands. The effect of conflicts are functional and dysfunctional. Conflict management is applied by stimulation , reduction of conflict and conflict resolution methods.

Nano power diplomacy is a diplomacy done by individuals and small groups, without bargaining and negotiating. Diplomacy without theoretical and scientific approaches, because it is just a small nod (actor unit) that does not carry a real-power set. Nano power diplomacy is an activity that emphasizes sharing of symbols between citizens, person to person direct contact. That is, nano power diplomacy is a diplomacy practice based on socio-cultural relations between people, between cultures, which tries to overcome differences and cultural barriers in building an equitable human community, such as race, ethnicity, customs, language, social level -economy, skin color and differences of trust and religion. A truly initiated diplomacy by the individual, which does not speak of conflict mediation and economic perspective, without bilateral, multilateral and summit meeting typologies, but diplomacy that emphasizes interpersonal communication and public communication. There is no secrecy, hidden agendas and transparencies, because every participant in nano power diplomacy is a human being who is born by a product of the same destiny, namely God the Creator. They multiply, eat and drink of the same type. They also have a lifestyle in much the same way. Finally, they also communicate in more or less the same way and pattern, verbal and non-verbal communication. Thus, human beings are universal beings who have the ability to live in kinship. Below is described the basic assumptions, methodology and notions of nano power diplomacy

This study is a survey on Credit Union (CU) Cikal Mas Purwokerto and BaitutTamwil Muhammadiyah (BTM) Dana Mentari Patikraja members in Banyumas. Theaims of this study are to determine: (1) The differences of financial literacy levels between CU Cikal Mas Purwokerto and BTM Dana Mentari Patikraja members at thethree aspects i.e. behaviors, knowledge and attitudes, (2) The level of sharia aspectsknowledge of BTM Dana Mentari Patikraja members, (3) The implementation of interest system of CU Cikal Mas Purwokerto, and (4) The implementation of profit sharingsystem of BTM Dana Mentari Patikraja.The population in this study are individuals in Banyumas who grouped into twogroups, i.e. the members of Credit Union Cikal Mas Purwokerto and the members ofBaitut TamwilMuhammadiyah Dana Mentari Patikraja. There were 60 respondentstaken in this study which consisted of 30 respondents for each group. Based on the research and analysis of data using different test Mann Whitney U showed that: (1)Thereare differences between the financial literacy levels of CU Cikal Mas Purwokertomembers and BTM Dana Mentari Patikraja members viewed from three aspects: behaviors, knowledge and attitudes,(2) The level of sharia aspects knowledge of BTMDana Mentari Patikraja members are relatively low, (3) The implementation of interest system in CU Cikal Mas Purwokerto as according to the theory that the loan interest relatively smaller than the saving interest, it known based on interview with managers of CU Cikal Mas Purwokerto, and (4) The implementation of profit sharing system in BTM Dana Mentari Patikrajaas according to the theory used by Islamic financial institutions that profit sharing agreement to both parties when the contract is underway.

This article is a theoretical review based on idea comparisons in exploring various perspectives on food insecurity. Overall, the authors focus on the discussion of food insecurity, in the form of hunger which is considered to have several limitations. The narrative or discursive of food security and food sovereignty contradicts one another. Even so, the two are not as oppositional concepts, but as interrelated concepts, especially covering efforts to overcome hunger which includes access, distribution, security and equality. Meanwhile, the approach to national security based on realism and human security based on the Copenhagen School has significant differences. However, both have problems in positioning hunger as a security issue. Realism that relies on the state-centric places dealing with hunger is the concentration of government activities in ensuring national interests, so that the existing policies are on how the food availability can be fulfilled or surplus. Subsequently, the human security perspective looks at the hunger issue faced by humans so that a securitization process is needed that is carried out by securitization agency. It can be seen here that actions to overcome fundamental problems are only the responsibility of the elite governments, while the voices of the interests of individuals experiencing hunger are neglected. Thus, a critical security approach appears to mediate the above limitations. This perspective offers that the issue of hunger should be reframed as this security problem is a structural problem. Furthermore, this approach proposes the definition of food security in vulnerable populations from the structural violence of hunger.

Abstract : There are two opposite opinions about the permissibility of women in politics. One opinion states that women should be at home, devoted to her husband, just have a domestic role, and should not be involved in politics. Another opinion states that women have the freedom to play, both inside and outside the home as well as in politics. This happens because they don't understand the concept of women's rights that purely political, as well as in understanding the text verse Al-Qur`an is still gender bias. The differences of those opinions related to the differences in understanding the Islamic sources especially the verses of the Al-Qur`an about politics. This paper discusses political rights of women in Islam, so that people can understand and not considered taboo against women who were involved in politics. Based on the identification, classification, and analysis of the texts of the Al-Qur'an and hadith about politics, found that women in politics have the right according to Islam. Men and women are obliged to enjoining good and forbidding evil through several ways including the political media. Islam does not distinguish between men and women in individual rights and social rights especially political rights. However, it was noted that all rights must be placed within the limits of natural as women. Abstrak : Terjadi dua pendapat yang berseberangan tentang kebolehan perempuan berpolitik. Satu pendapat menyatakan perempuan harus di dalam rumah, mengabdi kepada suami, dan hanya mempunyai peran domestik dan tidak boleh berpolitik. Pendapat lain menyatakan perempuan mempunyai kemerdekaan untuk berperan, baik di dalam maupun di luar rumah demikian juga dalam bidang politik. Hal tersebut terjadi karena belum difahaminya konsep tentang hak politik perempuan secara murni, juga karena dalam memahami teks ayat al-Qur`an masih bias gender. Perbedaan pandangan tersebut terkait dengan perbedaan dalam memahami sumber-sumber ajaran Islam terutama ayat al-Qur`an yang berbicara tentang politik. Makalah ini membahas bagaimana sebenarnya hak politik perempuan dalam Islam, sehingga masyarakat dapat memahami dan tidak menganggap tabu terhadap perempuan yang terjun di dunia politik. Berdasarkan identifikasi dan klasifikasi serta analisis nash-nash dari al-Qur'an dan hadis tentang politik dalam al-Qur`an, ditemukan bahwa perempuan mempunyai hak dalam berpolitik menurut Islam. Laki-laki dan perempuan berkewajiban untuk amar makrûf nahî munkar melalui beberapa cara termasuk diantaranya dengan media politik. Islam tidak membedakan laki-laki dan perempuan dalam hak-hak individu dan hak-hak kemasyarakatan utamanya hak politik. Namun demikian, yang perlu dicatat adalah semua hak tersebut harus diletakkan dalam batas-batas kodrati sebagai perempuan.

Conflict and violence was the destructive reality that showed reduction and alienated of existence humanity. The essence of human being has destruction because dominance of egoism of people's without care value of victim community. Because of that condition, the basic need to create a culture of peace as constructive reality that connected relationship between all of people is urgently. On the level individual and group, the acceptance of "the other‐self" as him/herself has destroy the wall of differences which always be source of conflict and violence. The fusion identity "we" (ingroup) and "them" (outgroup) has establish common ingroup identity as "us" in recategorization process that contribution to reduction negative aspect seems like prejudice, discrimination and stereotype. This research involve four subject with age 20‐30 years old, genre as masculin and feminin, and they have a comprehensive science about pela tradition. Other informant like a King of negeri, Kapitan negeri and all of people also involve in this research. Qualitative method with ethno‐phenomenology approach is use in this research with observation and interview as method and procedure to collect data. The result of this research showed that culture of peace can be found in local wisdom as pela tradition. The basic idea in this tradition is a common identity "saudara/orang basudara" which has calling as "ela". Pscychological dynamics occur in this perspective because the word of "ela" to contain a constructive and positive meaning that arranged relation between the groups Rohomoni‐Tuhaha. Implementation of values the culture of peace has been seen in the behavioral "saudara pela" that mutual constructive, trust, respect. This fact could be found in Molluccas conflict at 1999‐2004, pela tradition can be the media reconciliation between two groups Moslem and Christian.