Tourism development in many cases induces various socio-cultural consequences at the local community level. In Banyuwangi, local government commoditizes traditional rites of the Osing community for tourism purposes. Framed by Granovetter’s social embeddedness and Bentham’s utilitarianism, this study investigated the socio-cultural consequences of tourism development and portrayed how it influenced ethics in tourism activities of the Osing community. Following qualitative research with interviews and observation, the results suggested that Osing economic activities reflected cultural commodification. The cultural commodification expanded social networks in the relational and structural embeddedness that were operated by trust among the actors. While relational embeddedness was recognized on the personal relation, structural embeddedness was identified among government institutions, private sectors, Pokdarwis, and Osing community. Although the cultural commodification was identified, the ethical economic activities remained on collective values, or so called as collective utilitarianisms. The cultural commodification derived to widen social networks, yet the communal ethical economy remained the same. The study proposed community members to construct economic activities based on local values that were utilized to strengthen their socio-cultural identity. The study allowed better understanding of sociological consequences as undergirding framework in policy making and business cooperation.
Indonesia adalah Negara dengan populasi penduduk yang nomor 4 terbanyak di dunia, dan semakin bertambah dari tahun ketahun. Bertambahnya jumlah penduduk tentunya akan diikuti dengan bertambahnya permintaan akan bahan pangan. Fenomena tersebut menyebabkan pemerintah harus berupaya agar kebutuhan akan bahan pangan terus tercukupi yang berasal dari hasil produksi dalam negeri maupun dari luar negeri. Ketahanan pangan berjalan lurus dari status gizi suatu Negara. Status gizi yang baik dapat terwujud jika pola konsumsi pangan pada tingkat rumah tangga dan individu juga baik. Pola konsumsi yang baik adalah pola konsumsi yang diasup secara beragam, berimbang, berigizi dan aman. Konsumsi yang beragam adalah bahan pangan yang dikonsumsi tersebut harus beragam dan tidak hanya bergantung pada satu jenis bahan pangan saja. Konsumsi yang berimbang adalah sumbangan setiap jenis sumber pangan harus tercukupi tanpa salah satunya mengalami kelebihan ataupun kekurangan. Bahan pangan yang aman adalah kondisi bahan pangan yang terhindar dari zat-zat berbahaya jika dikonsumsi. Berdasarkan keterangan tersebut diketahui pola konsumsi Masyarakat di Wilayah Kota Batu masih didominasi oleh tingginya konsumsi dari sumber pangan karbohidrat, terutama beras. Oleh sebab itu diperlukan perubahan dalam pola konsumsi pangan dengan meningkatkan pendidikan, pengetahuan gizi, dan kesejahteraan masyarakat, sehingga status gizinya tercukupi. Penelitian ini bertujuan memetakan dan menganalisis Penanganan Pola Konsumsi Pangan Masyarakat di Wilayah Kota Batu, penentuan responden dengan menggunakan teknik Simple Random Sampling. Pengumpulan data primer melalui kuisioner dan wawancara, sedangkan data sekunder bersumber dari data BPS dan Instansi terkait.
The pattern of early childhood education is paramount to be attentively concerned as the instrument to immerse children's attitude and behavior. The present study was conducted in Tulungagung Regency, East Java. The study was initially started by selecting early childhood schools with village-city and public and religious-based criteria, namely 2 Early Childhood Schools (ECS) in the city area in Tulungagung and 2 in the village area. Using qualitative and quantitative methods by surveying the parents of 30 students, focus group discussions with 20 participants, and in-depth studies in schools, the study has arrived at some interpretative points. First, parenting in villages and cities showed the same pattern and was dominated by authoritative parenting patterns, meaning that the parents give choices to their children. Second, parenting showed different gender values and norms in which the daughter was treated to be more feminine than the son. Third, the different availability of the space area for playing outside the classroom between in the villages and the cities. In the city, girls had limited areas to play. Fourth, teaching materials, leadership, and group work were carried out jointly between girls and boys. The curriculum and school management have not been gender-sensitive and show no difference between village and city. Moreover, the focus of the curriculum is character education.
Women found their momentum to engage in new forms of participation, accumulate economic and social capital in disaster management. However, it is important to highlight that the types of women agency remain emanates from the periphery of social relations. The significant of economic contributions of their work were perceived as residual, incident and secondary to male income. The purposes of the study is to discuss the support networks alimented by women during disaster which wasn't recognized as a source of power or status they constructed. The method use in this research was qualitative approach with case study design. The result of the research show that women agency serves the political position of the husband that can refer to and benefit from her knowledge about community members and issues. Agency practices, even though can incubate openly political and recognized forms of participation. They produce new clusters of action that coexist, intersect and negotiate along with legitimate structures.
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