• Author: Ute Lies Siti Khadijah
• From: Fakultas Ilmu Komunikasi Unpad

Abstract:

The research is investigating about The Role of Reading Library Community as Media of Literate Education. By using method of Participatory Rural Appraisal and collecting data through the interview, observation,FGD and library studying the research?s purpose are to know the role of reading library community as media of literate education, the problem which exist during the development of reading library community, planning about literate information. The source is taken from PKK participants, POSYANDU participants and people who involve in children preschool education, and important figure in the community. The research?s result shows that the reading library community have the important role as a media where the community can learn especially to make them realize how important the education and the interest of reading are, the biggest problem in developing the reading library community is the development of the location and resources, the planning program of literate information still have problem in applying literate cycle. The problem can be overcome by doing the proper arrangement and involved the whole level in the community. read more

• Author: Hardiwan Prayoga
  
• From: College of Performing Arts and Visual Arts Studies Graduate School of Universitas Gadjah Mada Yogyakarta
  

Abstract:

Film became the only arts that is still required through the sensor in the post-New Order. Contained in Law No. 33 Year 2009 About the Film, Article 57 paragraph (1) Each film and films ads that will be distributed and / or displayed, mandatory need to retrieve letter passed the censorship. More clearly mentioned also in Article 24 paragraph (1) That every films and advertising films that will be distributed and / or displayed to the public, mandatory censored first by the Film Censorship Board. Film Censorship Board / (Lembaga Sensor Film/LSF) in Indonesia has a longer history than the national film industry. Officially national film, set at the March 30, 1950, whereas in functions, film censorship has been in effect since 1916 to maintain the good image the Hindia-Belanda colonial government. Until now LSF still trusted by the government as an institution which keeps public from the films containing ethnic group, religion, race, specific groups and ideologies that are considered potentially ?disturbing? the country?s stability. Interesting notes from pages http://www.lsf.go.id/publik/ content/582de17ccbb82 about the idea of self-censorship to respond the access of technologies that are not unstoppable today. Stated that public are expected to, can select on their own films that circulate in the media without a Letter Passed Censorship (Surat Tanda Lolos Sensor/STLS). Basically the film censorship is common in the countries of Southeast Asia. In the case of Indonesian films, most questionable LSF function when ?The Act of Killing? and ?The Look of Silence? was release on the alternate film screenings. Not without a problem, because almost every screening of both films was always haunted by the terror of specific community organizations. Is it true that this is meant by LSF as self-censorship? The other question, how terrifying films is? Until should be fenced in such a way by censorship. When the other arts move so aggressively voiced injustice, intolerance terror, and racial discrimination, films still lined with strictly on condition to qualify the censor, which is exhausting and convoluted. For filmmaker, LSF took first place in the list that should be eliminated in the universe of cinema. But for LSF, public still need to be guided and directed to do not get misleading spectacle mind. This paper will contain about questioning LSF position amongst public and filmmakers. From the New Order era, when so many adult films in national theaters, until now the era of technology that became heaven of freedom for circulation of film without STLS, which then led to the idea of self-censorship. The data will be collected with critical discourse analysis on the documents and archives of films that ever revised by LSF and ethnographic studies on a few alternative film screenings. read more

• Author: Novie Indrawati Sagita
  
• From: Department of Government Science, Faculty of Social and Politic, Universitas Padjadjaran
  

Abstract:

Cikapundung river as common property which can support social and economy activities of the community. Cikapundung river has many functions, unfortunately, Cikapundung River is only used as a means of waste disposal, both domestic and industrial waste. In fact, Cikapundung function can be more optimized and sustainable, so it can provide economic benefits for commercial activities, such as tourism facilities, water attractions, raw water provider, agricultural irrigation facilities and as an energy source. In Indonesia, the river management was not performed optimally. The case of Cikapundung River recently in 2016, because of the piles of garbage that cause the water of Cikapundung River has overflowed into the street and residential with foul odors. These conditions made the local government accused each other related to who should be responsible for this issue. Though later the local government finally, assisted by police and military all together clean up the Cikapundung River. The occurrence of cases of piles of garbage in Cikapundung River shows that local government is not really serious in the management of the river. The trash along in the river mostly not directly lifted, left to flow and carried away so that accumulate at a point in Cikapundung River. The results of research showed that the problem of handling waste on the river is caused by poor management of the government in handling the river, the lack of clarity in the river?s main stream management division, small and mid, the central government does not supervise the performance of the local government as a subordinate institution, the absence of law enforcement for the companies that dump waste into the rivers, and the lack of public awareness of protecting the environment. read more

• Author: Sofia Mubarika Haryana
• From: Department of Histology and Cell Biology faculty of Medicine UGM Bioethics Program – Graduate School of Universitas Gadjah Mada

Abstract:

The rapid progress of Science and Technology has brought Human Genome
Project (HGP) accomplished earlier than predicted in December 2000. The mapping of genes in the genome, followed by understands the role and regulation of those genes.
Therefore, we move from Genomic Era to Post Genomic Era. The impact of understanding of the mechanism both physiological and pathological states through functional genomics has given great benefit for human being. The genomics gave genomic signature for certain disease, and proteomic signature of certain disease can be elaborated to its application from diagnosis, prognosis and development of target therapy specific to its signature. This give the best benefit for the patients, because its specific, safe and minimal side effect. In USA, personalized medicine has been approved by President of USA and congress. How about in developing countries?
Sustainable development Goals 2030 has been declared by Presidents and Leaders of 89 Countries in year 2014 (before MDG’s 2015 end). SDG’s target aimed to sustain the planet and the people through Synergy, ethical andstrategic steps. Ethical in all aspects is the key of the success of SDG’s. Allthe basic principle of ethics should be understood by the people in conductingtheir job and activities ( Autonomy, beneficence, non-maleficence and justice), Besides that, every activities in their interest also have their ethical standards namely medical ethics, ethical engineering, biomedical and clinical ethics, business ethics, nanotechnology, GMO, stem cell ethics that aimed to give norm and standard for the best outcome.
In Post genomic Era, personalized medicine is considered the future of medicine. Every country should be ready to face – through active participation in contributing the genome data, transcriptome data for their community. Many interdisciplinary groups have to be active participating to achieve the target, and the most important is the Government political will to support the need read more

• Author: Hanny Hafiar
  
• From: Faculty of Communication Sciences, Padjadjaran University
  

Abstract:

The number of scavengers who make a living from the landfill lately has increased along with the dynamics of the national economy. For some scavengers, the profession is not the final job, but more like temporary jobs to collect supplies for the sake of starting an aspired new business. Money raised from the scavengers work is expected to be venture capital, debt, redeem the mortgaged farm land. The bottom line, the scavengers have a future orientation that they strive for. Therefore, this study aims to map out the future orientation owned scavengers who are looking for a living in the landfill. The method used in this research is the descriptive method with the analysis of some data which collected through interviews and observations. The results of this study showed the presence of the driving factors that cause scavenger establish this profession as a temporary profession, and also known that the number of jobs to be the desire by scavengers after no longer becomes scavengers, which are: collectors or hoarder, junk dealer, back to being farmers and ranchers, open businesses such as coffee shops and food stalls, motorbike taxi driver, and hawkers. read more

• Author: Paul Marshall
  
• From: Wilson Professor of Religious Freedom, Baylor University
  

Abstract:

Muslims rightly emphasize that the Muslim world is diverse, but we should also remember that ?the West? is also very diverse. Much of the modern West has been shaped by a Christian background and in particular an emphasis on the freedom of faith and conscience that came to prominence after the Protestant Reformation. Most of Indonesia has been shaped traditional cultures often tolerant of other views; the largely peaceful spread of a form of Islam that has emphasized piety and spirituality; the major colonial power, the Netherlands, emphasized the co-existence of religious group in a ?consociational? idea rather than an individualistic one; Pancasila incorporated these elements and is in many ways was a synthesis of them. The United States and Indonesia obviously have very many differences, but their constitutional and basic laws show some surprising parallels. These include: An explicitly religious, not secular, foundation; expectation that the country will have a range of religious beliefs; rights are not restricted according to their religion; an emphasis unity and diversity. Of course, Both countries fail to live up to their constitutional commitments, but both have good models of religious co-existence. These models are currently under threat. In Indonesia by radical forms of Islam, often stemming from the Middle East. In the United States by radical forms of secularism which want to restrict the place of religion in public life. read more

• Author: Fajar Ibnu Tufeil
• From: Higher Education Management Universitas Gadjah Mada

Abstract:

The Desing of a knowledge management system suitable to support the process of knowledge distribution in the security and infrastructure of information technology in Universitas Gadjah Mada is essential. Knowledge, documents, SOP, regulations and experience are yet to be welldocumented, and this causes difficulties for staff members in performing their tasks should there be a staff rotation. Staff members? knowledge and experience will disappear as they are retired, transferred, or at the end of their terms of office. The frequent staff turnover in this field demands a faster learning process to ensure that the organization goals are fulfilled. The research problem discussed in this paper is the search for an appropriate KMS model. This research was conducted using Fernandez?s method. The results showed that the main priority of the development of knowledge management system are knowledge discovery, combination, direction, and socialization for knowledge sharing. The priority of this KM process would be supported by other KM processes, namely routines, exchange, internalization and externalization. The features supporting KM process are document management, knowledge management, discussion forums, the search for knowledge and documents. read more

• Author: Vanny Suitela
  
• From: Gadjah Mada University
  

Abstract:

This paper will discuss the Sims3 as a living space produced by the introduction of American?s urban folk culture into the virtual scene of gamers. The Sims3 is an open world of life simulation game developed by the Sims studio, an America Studio based in Redwood city, California and released by Electronic Arts in June 2009. Nature of the game is mainly a representation of urban society life targeting a transnational audience entrenched in similar gameplay mechanics of the genre. The game features urban society and city life based on Western environment. I was curious about the representation of ‘virtual space city’ of the game comparing to ‘real space city’ of Indonesia based on the overview of the Sims3 design. How did gamers in Indonesia, in particular Jogjakarta gamers construct and do spatial practice in the game? Further, how did they make some responses to those? Based on those questions then my focus is on the role of gamers in doing reception on spatial virtual lived and their potentialities to reverse that representational spaces following their real spatial lived. In this case then I refer to Lefebvre’s theory of production of space. My results of research show that there some dissimilarity appear related to spatial practice of the game comparing to real spatial practice of gamers. The spatial order of the game is linked to the cultural tradition of cartographic representations of space and territory commonly puts gamers in a powerful position from which he/she may command the ongoing game. Spatial practice of the Sims3 gamers in Jogjakarta are particularly captivating subject because of the bizarre situation where gamers are natives in the real space city of Jogjakarta but relegated to the position of native in the virtual replication of American cities in the game. Gamers stroll down through the luminous geometry of urban cyberspace game world exploration make them such as doing a kind of tourism practice. The case of the Sims3 gamers may appear similar since they are in fact native to Jogjakarta city and quite familiar with both urban geography and culture of Jogjakarta. The juxtaposition of the native and the tourist provides a very peculiar entry point into the virtual world for them. In addition, messages of the spatial practice of Jogjakarta Sims3 gamers are negotiation, re appropriation and overlapping of conceived space and perceived space of the two realms – American virtual space city and Indonesia real space city. read more

• Author: Evan Sapentri
  
• From: Performing Arts and Visual Arts Studies, Graduate School of Universitas Gadjah Mada
  

Abstract:

Religious diversity is one of the unique factors owned by Indonesia to strengthen the social and religious dynamics. Indonesia is known as a country that has a cultural and religious heritage with the symbol ?cultural modernization?. One of its forms is by offering various categories of tourism which are known as Wisata Syariah (Syariah Tourism). Tourism is one of the most important sectors in the global economy moving. Halal tourism is a new product in the tourism industry that is now becoming a trend in some countries in the world, especially in countries that are predominantly Moslem. Malaysia, Turkey, and India are trying to attract Moslem tourists from around the world by offering facility tours or travel packages in accordance with the religious beliefs of Moslem travelers. According to a report from the State of the Global Islamic Economy (2015: 16), the Moslem population of the world reached 1.6 billion people or 25% of the world population has reached 7 billion. Moslem populations are scattered in many countries, but there are 56 Moslem-majority countries with a GDP of 6.7 trillion dollars. This paper will try to explain the concept of Halal Tourism that its connection with the deployment of the product or the media in the field of tourism and is only used to the identity or lifestyle of a country, and how it affects the development of the tourism industry in Indonesia. read more

• Author: Moh Rosyid
• From: STAIN Kudus

Abstract:

This article based on research carried out in 2016 among the Baha’i religious community in the village of Cebolek Kidul, District Margoyoso, Pati regency, Central Java. Baha’i is an independent religion although sometime people mistaken as a religious sect. Baha’i was first known in Persia in 1840s and came to Indonesia in 1870 brought by medical experts joint a UN?s program and merchants. Data of this article were collected through interviews, observations, documentations and focus group discussion. In Cebolek, there are 27 people of 9 families who observe Baha’i. In their village, some Muslims were accused Baha’i people as deviants. Thus Baha’i people were not allowed to be buried in the same cemetery as Muslims, in some cases Baha’i people also do not receive the same service in administrative matters from the village officers as their Muslims fellows such as do not receive religious education at formal school, do not have marriage certificate since their marriage is not acknowledged by the government. However, as other village residents, Baha’i people receive ID card, family identification card and their children may have birth certificate. Birth certificate received by Baha’i people mentions only the mother of the child since the child is considered as born out of wedlock. The same case goes to the family identification card in which the mother is stated as the head of the family. This situation has been faced by Baha’i people since the Old Order era. During the Old Order, Baha’i as an organization was banned by Presidential Decision No 264 of 1962. During the New Order era, Baha’i people suffer from the government policy which suppressed them even more. Some of government officials were threatened of fire for declaring as Baha’i people, some of them were sent to jail accused of religious blasphemy and some others were under surveillance of the Army. This policy has forced some Baha’i people to convert to other religion such as Islam. However, some others remain as Baha’i believers and asking protection such as from the Directorate of Faith of Ministry of Education and Culture, Vice President of Indonesia Sudharmono, the leader of NU Abdurrahman Wahid, Human Rights activists, the Chief of Indonesian National Police and also President Soeharto. This attempt was a failure. Rather, Baha”i people were accused of putting Muslim community in Cebolek in conflict with the government. The regulation was then annulled by President Abdurrahman Wahid with Presidential Decision No 69 of 2000. After the Reformation, Baha’i people struggle to gain public attentions in several ways: 1) distributing information on Baha’i through public meetings; 2) initiating non-formal religious class for Baha’i people and people of other religions; 3) inviting neighbors and friends during Baha’i religious celebration. Afraid of those actions, some Muslims leaders react in two ways: 1) intensifying religious meetings to strengthen Muslims faith while keep referring Baha’i as a non recognized religion; 2) supporting the Village government when the later is feeling cornered by NGO supporting Baha’i people. However, Baha’i attempts have also received positive responses from their surrounding community. They do not feel intimidated by the government and their relationship with their neighborhood is getting better. One example, when a Baha’i passed away, their male Muslim neighbors came to the house and female Muslim neighbors were reciting tahlil for three days at the deceased home. read more