A Community service program (PkM) carried out by the Department of Anthropology, Faculty of Cultural Sciences, Gadjah Mada University in 2018 took place in Pucung Hamlet, Wukirsari Village, Bantul, which aims to develop Pedukuhan Pucung as a tourism village through participatory methods. In the implementation of this PkM, the participatory method that is introduced is the PRA (participatory rural appraisal) that researchers could act as facilitators and could directly facilitate citizens to recognize and utilize participatory methods to develop a CAP (Community Action Plan) which would later become a tourist village development plan. At the end of the implementation of this program, the CAP has successfully compiled the development of a Pucung tourism village based on local culture and it was also agreed to create a tourism village development organization and to select several local facilitators. Further, the PkM team will still provide assistance to the sustainability and implementation of the CAP of the Pucung Tourism Village.--------------------------------------------------Kegiatan program pengabdian kepada masyarakat (PkM) yang dilakukan oleh Departemen Antropologi, Fakultas Ilmu Budaya, Universitas Gadjah Mada pada tahun 2018 ini mengambil lokasi di Pedukuhan Pucung, Desa Wukirsari, Bantul, yang terkait dengan pengembangan Pucung sebagai desa wisata secara partisipatoris. Dalam pelaksanaan PkM ini, metode partisipatoris yang dikenalkan adalah metode PRA sehingga peneliti dapat bertindak sebagai fasilitator dan langsung dapat memfasilitasi warga dalam mengenal dan memanfaatkan metode partisipatoris untuk menyusun CAP (Community Action Plan), yang nantinya akan menjadi program pengembangan desa wisata. Pada akhir pelaksanaan program ini telah berhasil disusun CAP pengembangan Desa Wisata Pucung yang berbasis budaya lokal dan juga disepakati untuk membentuk kepengurusan organisasi pengembangan desa wisata dan pemilihan beberapa fasilitator lokal. Dalam pengembangan selanjutnya, tim PkM masih akan melakukan pendampingan terhadap keberlanjutan dan pelaksanaan CAP pengembangan Desa Wisata Pucung.
The ability of Indonesian schools related to the character education of students is still far from the expectations and mandate of the law. Based on the qualitative research conducted in the three schools in Indonesia, the current study shows that the educational process only introduce students to the standardized concepts with no involvement in social process and practices, which will give them experience and opportunities to adopt the character values. The school curriculum only forms the ideal type of character, does not stimulate the active involvement of students in the community. Students only learn the character, based on dominant values constrained by the state, i.e.: having loyalty, defending the country, and loving homeland. In addition to narrowing the character space values to the interests of the state, the character education also does not accommodate the wealth of ethnic and religious cultures in Indonesia. This paper proposes the need for changes in school autonomy from an extension of the government, leading to provision of a conducive climate for the emergence of various approaches to improve character education. Character education stems from differences in school ideology and Indonesian cultural diversity. The education system should release itself from the text orientation to better fit in with the dynamic cultural context as a source of character learning.
Apart from being commonly understood as a symbol of religious identity, full-face veils (burqa) are also a process through which women redefine their bodies and social status. This article investigates Indonesian women’s commitment to wearing burqa after their work migration in Taiwan and Hong Kong. It focuses on the signification and the redefinition of the body through hijrah (transformation). In-depth interviews conducted with nine Indonesian women migrant workers (WMWs) revealed that this hijrah process characterised by the wearing of the burqa is not always motivated by a religiously radical mindset but more likely by practical considerations aiming to create a sense of security and comfort while working overseas. The burqa is perceived as a symbolic shift in body definition: from being a source of harm, to piety and privilege, paving the way for women to join an emerging elite community, rendering them a new noble and influential social status through socio-religious activities. This study recommends that further research on WMWs in the Middle East needs to acquire a more comprehensive picture taking into account its complexity.Contribution: Beyond the symbolic religious identity, burqa wearing is also a form of political participation. It illustrates women’s agency and transformation in redefining their bodies, public space, authority and public recognition.
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