This study aims to survey traditional games in Boalemo Regency, Gorontalo Province. This research is a qualitative research with the main procedure involving purposeful sampling with research subjects namely children, students, local government and local traditional leaders. The results of this study show that there are several types of traditional games in Boalemo Regency, namely Pa'I, Neka, Redi, Cur-cur Pal, Tera, Palapudu, Moyo, Tenggedi Lo Buawu, Alanggaya Molo'u, Pohayato Lo Dungo Tangi Lo Bindalo, Kura -kura, Tenggedi Lo Wawohu, Wayang Buang-Buang, Puppet Poko-Poko, Kuti-kuti, Use, Ponti, Jump Rope. Meanwhile, traditional game sports in Boalemo Regency, Gorontalo Province, namely Langga. The conclusion is that there are eighteen traditional games and one traditional sport in Boalemo Regency.
Bendega is one of the cultural heritage of Balinese ancestors is a social organization whose existence has begun to decrease. This existence is closely related to their rights and obligations as part of the main community members in the coastal areas of Bali. This study aims to determine the rights and obligations of fishermen based on applicable regulations and to find out whether these rights and obligations have gone in harmony. This study used the normative-empirical legal research method. Normatively, this study is done through literature studies and empirically conducted by distributing random questionnaires to several fishermen in Bali. Based on the analysis, the results of this study showed that some fishermen have never read Local Government Regulations of Bali Number 11 year 2017 about Bendega. Some of them feel the right to catch fish is a result of business activities in other sectors. The effectiveness of legislation has not been running optimally. The community, especially the fishermen, need re-socialization related to their knowledge of Local Government Regulations of Bali Number 11 year 2017 about Bendega, so that they can find out more about their rights and obligations as Bendega.
Streitkräfte befinden sich wie Staaten und ihre Gesellschaften im Sog der Mondialisierung, dh sie sind den Prozessen der Globalisierung, Transnationalisierung und Internationalisierung ausgesetzt. Dies gilt vermehrt für die Gegenwart und die überschaubare Zukunft, weil die Wirkkräfte der Mondialisierung nach dem Ende des Ost-West-Konflikts und dem damit verbundenen Wandel des politischen und militärstrategischen Kontextes noch stärker geworden sind. Um den damit verbundenen Risikopotentialen zu begegnen, werden Konzeptionen für den militärisch abgestützten Export von Stabilität in Krisenregionen ausgearbeitet und auch umgesetzt, die das traditionale Rollen-Set der Streitkräfte während des Ost-West-Konflikts - Abschreckung und Verteidigung - und auch das bisherige Selbstverständnis der Soldaten übersteigen. Militärischer Multilateralismus wird dabei zu einem unbedingten Erfordernis, seine Herstellung bedeutet indes nach Ansicht des Autors eine enorme Herausforderung. Die neuen, nichttraditionalen Rollen können mit Ver-Streetworkung, Ver-Zivildienstlichung und Konstabularisierung des Militärs umschrieben werden; sie sind nicht als Ersetzung, sondern im Sinne einer Ergänzung und Ausweitung des bisherigen Rollen-Sets zu verstehen. Die Streitkräfte befinden sich somit nach Ansicht des Autors in einem Spagat zwischen traditionalen Rollen einerseits und nicht-traditionalen Rollen andererseits. In diesem Spagat wird sich das Funktionen-Set der Streitkräfte für das einundzwanzigste Jahrhundert definieren, das durch die Diversifizierung von militärischen Missionen gekennzeichnet sein und zugleich eine politische Aufwertung der Streitkräfte bedeuten wird.(
Balinese traditional landscape defend is an important effort to preseve a vernacular traditional landscape, which is can give calamity, beauty, peaceful, comfort feeling, for healthy, happiness as well as to give Balinese identity. It is also supported by the government program of " Bali to head for Garden Island". Principally, Balinese traditional landscape is soul by the philosophy of Balinese culture such as Tri Hita Karana concept, Rwa Bhineda concept, Desa Kala Patra concept, Sekala Niskala concept, etc. Structurally, Balinese traditional landscape can divide into five types as follows Regional landscape, Villages landscape, City landscape, highway landscape and Inheritance Garden. Balinese landscape can begin firstly through the landscaping in the house, where we can placed the garden. The most uniqueness of landscape in the traditional housing of Bali, there are including natah as an orientation of buildings, its garden, back yard/teba, lebuh and telajakan.
Both ASEAN and China used the concept of Non-Traditional Security (NTS) in order to pursue security diplomacy in the Asia Pacific. For ASEAN, NTS is an area of security cooperation that allows it to drive the agenda of security architectures involving extra-regional powers such as the ASEAN Defense Ministerial Meeting Plus (ADMM+) and ASEAN Regional Forum (ARF). For China, NTS policy agenda allows it to gain acceptance among ASEAN member-states and an active role in the security agenda of ASEAN-led security architectures. The question that this article is pursuing is to what extent has ASEAN-China cooperation on NTS balanced between addressing the humanitarian aspect and the political objectives of security? This question is derived from the conceptual origin of NTS that stands on the importance of both the state and the individuals as the referent subjects of security. This article argues that ASEAN-China NTS cooperation emphasized more towards the strengthening of state's capacity to deal with non-state actors' transnational criminal activities, either for profit-seeking or subversive purposes. It is also apparent from evaluating the Memorandum of Understandings and Plans of Action between ASEAN and China that NTS cooperation is one China's investments to engage a closer cooperation with ASEAN as well as a stronger presence in Southeast Asia's strategic environment.
Northern organizations, governments, and governments-in-waiting have been formally and informally attempting to incorporate "traditional knowledge" into policy deliberations for some time. A public debate about this practice began in fall 1996, when Frances Widdowson and Albert Howard published criticisms of the Government of the Northwest Territories" (GNWT) Traditional Knowledge Policy and of the requirement that traditional knowledge be incorporated into environmental assessments. Widdowson was at the time a contract employee of the Department of Resources, Wildlife and Economic Development (Howard and Widdowson, 1996). As the controversy developed, she was suspended for one week as punishment for her public criticism of government policy. In the Canadian parliamentary tradition, public servants do not have the right to publicly disagree with the policies they are hired to implement. Employees who find themselves in fundamental disagreement with the decisions of elected officials have two options: they may work from within to bring about a change of policy; or, failing this, they must resign. As private citizens, they may - and should - criticize government policy freely. Widdowson should have resigned before speaking publicly, but at least her action stimulated public discussion of some very important questions (GNWT, 1993; Howard and Widdowson, 1996; Berkes and Henley, 1997; Howard and Widdowson, 1997; Laghi, 1997; Stevenson, 1997). The GNWT has adopted what is probably the first formal traditional knowledge policy in Canada, in an attempt to improve democratic representation in the North by moving the policies and practices of territorial government closer to reflecting the values and needs of all northern residents. The Traditional Knowledge Policy is only one aspect of this endeavour, but it is a potentially far-reaching one that deserves intelligent discussion and debate. .
Traditional authorities play an important role in South Africa. Not everyone is, however, prepared to recognise them as role players. In government circles, on the one hand, a tendency exists to marginalise the role of traditional leaders and, on the other hand, a White Paper process is under way to spell out the role of traditional leaders in the future dispensation. Traditional authorities are seen by their communities as leaders through and by the people. In some instances it is even stated that they receive their authority from God. Research done in the Province of the North West, the Northern Province and the Province of KwaZulu-Natal illustrates that in many of the communities in which traditional leaders serve they are regarded as leaders and they are also seen as symbols of unity in the community. The idea that the system of traditional leadership may be abolished was met by fierce resistance. Traditional leaders are recognised in terms of section 211 of the 1996 Constitution. The Constitution also recognises the possibility that national and provincial legislation may provide a role fo r traditional leaders at national, provincial and local level. Some of the findings of the above-mentioned research programme illustrate that traditional leaders were used as political tools in the past and that they should refrain from participating in party politics. Findings also highlighted the fact that the fragmented legislation dealing with the recognition and functions of traditional leaders (caused by the apartheid system) should be rationalised. Some confusion still exists as to the role of traditional leaders vis-á-vis local government and it is recommended that the respective roles should be clearly spelled out. Traditional communities resent interference in their own affairs without them being consulted. In some respects rural women fe lt that they are not part of the decision-making process and that in some instances they are not allocated land. They, however, express the need to be consulted before any changes to their position is made. Traditional leaders have an important role to play in development at grassroots level. Traditional communities themselves need to be consulted when development is planned and a proper mechanism should be implemented to ensure that rural communities also benefit from rural development schemes.
This project looks at political participation and immigrant populations in "traditional" and "non-traditional" locations. As the most inclusive form of political participation, I chose to focus on protest. The protests compared are the Anti-Immigration Reform protests of 2006 and the support for DACA in 2017. The protests are compared between "traditional" and "non-traditional" locations, traditional meaning areas that have attracted immigrant populations throughout American history and non-traditional meaning areas that have recently drawn immigrants. This study looks specifically at California (traditional), Georgia, North Carolina, and Nebraska (non-traditional). To further analyze these protests, certain demographic factors that have been shown to influence participation were mapped using ArcGIS Online. These maps were analyzed to draw conclusions about political protest in 2017.
For many centuries traditional markets have become the economic strength of Indonesian society where trading business actors gather to carry out buying and selling transactions. Along with the development of the era, the advancement of information technology is developing very rapidly and changing many patterns of people live from various aspects of life as well as trade. In conventional trade, relying on traditional markets is considered inefficient considering the too long distribution channels of goods and the emergence of additional costs in trade, which causes a high cost economy. The shift of traditional markets to digital markets is an inevitable demand. This study discusses Digital Transformation in traditional markets and how the process should take place to provide some solutions to existing problems. The method used in this research is library research. The research locations are traditional Indonesian markets. Sources of data in this study were collected by collecting methods through literature, scientific publications, information from the internet. The data is induced and concludes the arguments that are made. The findings of this study are: The digital transformation of traditional markets to digital markets has not been fully carried out in Indonesia. Solution: Traditional market players are starting to open up to the online market. It is time for the government to build online infrastructure to move traditional markets to digital markets, although not completely so that marketing efficiency and convenience can increase overall welfare.
Security has always been a force multiplier to concentrate over the traditional military stockpile for the perceived threats in the modern days of nation states focused on the conceptualization of non-traditional security dwelling into integration, like European Union's regional cooperation rather than towards diverting assets on further devolutions or disintegrations over the phenomenon of 'security dilemma' as is the case of India and Pakistan. Indeed, the later phenomenological conceptual framework had never diminished in its essence which forced the welfare states as well as the major powers including USA to maintain traditional military hardware in the age of 5th generation of warfare. India and Pakistan remained into zenith of vicious cycle of stock piling of latest weaponry under the outcome of irrational conclusions of prisoner's dilemma of the belligerents fuelling traditional enthusiasm of ethnic and religious vehemence. This research is an effort to find out the gaps in easing the tensions over the détente and interdependent security while moving towards non-traditional security and instead of transforming both the states into welfare states or formerly highlighted integration of the region. Resultantly, the shedding away of the existing survival and deterrence phase led to the devolution of traditional hype of grotesque nuclear flash point.
. The Gwich'in are the most northerly of the Athapaskan peoples occupying parts of the Yukon River drainage in Alaska and the Yukon Territory, and the northern Mackenzie Basin of the Northwest Territories. The project described here was sponsored by the Gwich'in who reside in the Northwest Territories. Traditionally their lands extended from the interior of the Yukon into the Mackenzie Basin and included the watersheds of the Peel, Mackenzie, and Arctic Red Rivers. Today, most NWT Gwich'in live in the four communities of Aklavik, Fort McPherson, Inuvik, and Tsiigehtchic (formerly called Arctic Red River). These communities all fall within the Gwich'in Settlement Area that was established by the Gwich'in Comprehensive Land Claim Agreement signed in 1992 with the Government of Canada. People in the Gwich'in Settlement Area are greatly interested in materials that were collected in earlier times and are now housed throughout the world in museums, archives, and private collections. These items represent a bygone era and have great historical, cultural, and sometimes spiritual meaning. Of particular interest is traditional Gwich'in summer clothing made of white caribou hides, sewn with sinew, and decorated with porcupine quills, trade beads, silverberry seeds, finges, and ochre. Distinctively styled and striking to look at, these garments are a testament to Gwich'in women's great skill and artistic expression. . It has been well over 100 years since Gwich'in traditional caribou skin clothing was made, and there are no examples of this clothing in either the Gwich'in communities or the Northwest Territories today. It has been over 50 years since porcupine quillwork was used as the primary decorative motif on Gwich'in jackets, slippers, and gloves. For the past two years, the Gwich'in Social and Cultural Institute (GSCI) has worked in partnership with the Prince of Wales Northern Heritage Centre (PWNHC) to create five replicas of a multipiece 19th-century Gwich'in traditional summer outfit that is housed at the Canadian Museum of Civilization (CMC). The project has given us an opportunity to document, understand, and appreciate how this clothing was manufactured and the extraordinary amount of time, knowledge, and skill that Gwich'in women needed to clothe their families and protect them from the elements. It has also helped to repatriate skills and knowledge no longer practiced in the Gwich'in Settlement Area.
Sadum is one of the traditional cloths of the Batak people in North Sumatra. It is woven on a back strap loom with supplementary weft technique. Sadum is a warp faced weaving made of cotton and beads woven into the cloth. Ritually it is used as a shoulder cloth, gifts exchanges, and in dances. It also bears the symbol of good tidings and blessings for the receiver. The cloth has change during times in technique, color, patterns, as well as in functions. But the use as a ritual cloth stays the same. The basic weaving techniques and equipments used to create it hasn't change, but its material and added techniques has made this cloth become more rich in color, pattern, and texture. Most changes began when the Europeans came to Indonesia and introduced new material such as synthetic fibers and colors. In the 70s traditional cloth of Indonesia got its boost when the government declared batik as Indonesian national attire. This encourages other traditional weavings to develop into contemporary clothing. Later, new techniques and material were introduced to the Sadum weavings including embroidery, silk and golden threads which were never used before.
Ethnocentrism has dominated the attitude towards alien cultures throughout the ages. This attitude changed when the economic development of the Western hemisphere needed a twofold negative image of non-European societies. On the one hand the image of savages to be developed in exchange for natural resources and on the other hand the image of Oriental despotism that Montesquieu used against Physiocratism and late French absolutism. French bourgeois Liberalism of the 18th and German Idealism of the 19th century, as well as British Social Anthropology and American Cultural Anthropology regarded alien cultures as objects for philosophy, for anthropological documentation and not as realities 'sui generis' . If one regards alien cultures from their point of view and through their own rational one gains knowledge about the self-definition, the ends and self-determined limits of an autochthonus society. If we take myths of archaic societies, we can see how social life is determined by them, preventing the divine cosmology to be altered by changing the traditional technologies and values leading to social change. The history of technology and civilization in traditional China shows that the world view of Taoism is able to integrate new scientific knowledge concerning technological development, but every change must be for the welfare of the state, i. e. the state concept of general equality under the rule of central governmental power. These two examples show that real ethnocentrism stagnates in its own limits when one considers the rationales of traditional cosmology. Only the less ethnocentric Western world view evoked a paradigm of action-oriented rationales, using alien cultures as resources for its own constant technological and social change.
Nowadays, traditional market is increasingly squeezed by the emergence of modern market that develops rapidly. The dominance shift in national retail is apparent when globalization can no longer be contained, let alone be banned. Middle class and small class (traditional market) business retail seem to be in increasingly difficult condition to compete with upscale retail business (modern market). The purpose of this study is to analyze the factors influencing the competitiveness of traditional market and to develop policies to improve the competitiveness of traditional market. This study utilizes research strategy of case study in Bandung City, Serang City, and Surabaya City with qualitative descriptive approach. The study shows that the factors inhibiting the competitiveness of traditional market with modern stores are (1) Traditional market's bad image, and (2) Traditional market's sellers and managers are unprofessional. To improve the competitiveness of traditional market, this study recommends: (1) routine and regular maintenance of buildings and infrastructure of traditional market, (2) professionalism improvement of traditional market's sellers and managers, and (3) the partiality of local government in traditional markets.
This essay discusses the traditional approach in Indonesian education from different angle; cause and effect perspective. A traditional teaching approach employs a didactic flow of knowledge from the teacher, as a sage, to the student as a receptacle (Richmond, 2007) which more emphasizes the mastery of concept, with less stress on skills improvement. The common system of traditional education is teacher centred where the teacher focuses on delivering information about some contents (Liang, 2004). Teacher-centred class instruction and rote learning are deeply embedded; this type of instruction has become a part in the Indonesian school culture and unofficial standard of practice for years (USAID 2008; Bjork 2005). Shallow level of meaning found in school science (Aikenhead 2000). There are several explanations related to these problem; the institutional culture, the Indonesian school cultures; standardized and highly centralized examinations, and less emphasize on improving their teaching ability. Due to these causes, this paper proposes 4 solutions as follows; first, detaching the teachers from their dependence on and deference to the policies and regulations of the central government's education authorities, Second, finding other methods of teacher recruitment, third, empowering the teachers: enriching pedagogical knowledge-lesson study/action research, and prosperity, last, providing a fair system which is emphasized on teaching Standard for standardized test.
