Purpose This paper aims to examine the effects of Tier-1 capital toward risk management and profitability on the performance of Indonesian Commercial Banks. Design/methodology/approach The research population consisted of all commercial banks listed on the Indonesia Stock Exchange. The data were in the form of financial statements of commercial banks for the periods of 2012 to 2016 with a total of 42 companies (bank). From a total of 42 commercial banks listed in the Indonesia Stock Exchange, not all of them met the criteria. Commercial banks that meet these criteria are as many as 28 banks are sampled research. Findings Tier-1 capital has a positive direct effect on risk management, Tier-1 capital has a positive indirect effect on profitability with risk management as a mediation variable, risk management has a positive direct effect on profitability, Tier-1 capital has a positive indirect effect on performance with risk management and profitability as mediation variables, risk management has a positive indirect effect on performance with as mediation variable and profitability has a positive impact on performance. Originality/value The originality of this research can be seen from the causal relationship between the effects of Tier-1 capital, risk management and profitability on the performance of commercial banks in the context of stock performance among Indonesia commercial banks. Also, the analysis tools using multiple fixed effect panel data models in this research as a novelty in this research. In addition, previous research findings remain inconsistent with one another. By conducting this research, it is expected that more consistent research findings than the previous ones can be generated. Sluggish global economic conditions, which result in declined bank performance are an interesting topic to investigate. The paper uses an original sample, 28 Indonesian banks in 2012-2016. Also, it links Tier 1 capital with risk management and performance in a novel theoretical framework.
This research aims to investigate Nyi Pohaci Sang Hyang Asri's value in Cipatat Kolot societies perspective. The research method uses an ethnographic qualitative approach. This method is implemented because this research is linked to the social community. To gather data was used as an in-depth interview. Sample are selected through purposive technique. The result is probed meticulously through triangulation technique and triangulation sources. The result shows Nyi Pohaci Sang Hyang Asri is a customary society's faith. However, it becomes tradition and culture because the value of Nyi Pohaci pursues until nowadays generation. It has been embedded in their perspective. They must continue this perspective because it is mandatory from their forefather. While Nyi Pohaci release in proverb as non-material culture fro pursuing behavior in daily life. The other is Nyi Pohaci through traditional proverb which proverb has numerous meaning including they believe humans are in Nyi Pohaci and Nyi Pohaci are in human bodies. All parts of the human body, starting from human bones, human intellect, human flesh, human form, the hair on human bodies, bile in human stomachs, human minds and minds are formed by eating rice as Nyi Pohaci. As a result, the human dislikes the ravage nature environment because it has been cultivated on the land's surface. As land and nature are damaged, they have devastated Sri as paddies. It indicates that a human has influenced Nyi Pohaci belief must protect the natural environment. The other is they adjust their behavior not to adopt fully an-organic agriculture. They try to use composting and fertilizer for livestock manure. As a consequence, the soil can be preserved from damaged and combat global warming like climate change.
There are several objectives of this research, namely the COVID-19 disaster to provide natural environmental learning or education to humans, including educating people in climate-friendly and low-emission behaviour, saving energy, saving water, and recognizing the ability of the universe. Another goal is to find the social, religious and psychological impact of COVID-19 that students at Ibn Khaldun University Bogor. The research method approach used a descriptive qualitative approach. Data were collected by in-depth interviews with the class leader of semester VI students. The sample was selected through a purposive technique. The results were scrutinized carefully through triangulation and source triangulation techniques. The results show that students have the view that the arrival of COVID-19 has taught humans to behave friendly to the climate because with the presence of COVID-19, students are no longer at campus, lecturers and campus officers. This method is classified as an action to reduce glass emissions as a cause of global warming. In addition, energy and water are used very little and even at the beginning of the lockdown, these natural resources were not used, thereby educating people to save energy and water through the campus. The use of energy also causes climate problems so that it can economically reduce emissions. After that, humans are taught to live cleanly because to cope with this disaster, humans must maintain the cleanliness of the environment, themselves and places of worship. Then, the COVID-19 outbreak has a social impact because students no longer have face-to-face contact with other students, disrupt religious activities such as religion and also make students psychologically stressed
The purpose of this research was to investigate the function of leuit and prohibition Forest based on indigenous knowledge of Urug people for combating climate change toward community resilience. The research method used an ethnographic qualitative approach. This method was related to local cultural, ritual, and traditional communities-the data collected through in-depth interviews, observation, and documentation. The selection of sample as informant exert purposive sampling technique. The result is probed meticulously through triangulation technique and triangulation sources. The result shows that traditional storage (Leuit) has a role in confronting climate change and disaster and life perturbance for achieving community resilience. Another finding is Urug people create a prohibition forest. The impact is the wood can rescue from damage. The community can fight climate change, get adequate water, and environment preservation.
Penelitian bertujuan menemukan nilai-nilai sosial dan perilaku lingkungan pada kegiatan jumat berkah, muludan dan kerjabakti. Metode penelitian yang digunakan yaitu kualitatif. Pengambilan data dengan teknik purposive. Sedangkan pengumpulan data dilakukan dengan wawancara mendalam dengan responden. Hasil penelitian dianalisis dengan teknik triangulasi. Hasil penelitian menunjukkan bahwa masyarakat bekerjasa dengan anggota masyarakat yang lain pada kegiatan acara muludan dan saling membantu kepada anggota masyarakat yang sedang sakit. Nilai sosial dan pahala juga terdapat pada jumat berkah dimana hari ini dianggap momen terbaik untuk bersedekah. Pada saat acara muludan, social capital nampak ketika ibu-ibu sangat kompak untuk melaksanakan kegiatan muludan terutama pada saat menyediakan konsumsi dan perencanaan kegiatan muludan. Disamping itu, ada social networking pada masyarakat sebagai jembatan penghubung secara sosial kepada dunia luar untuk mendapatkan ustad yang berpotensi sebagai penceramah. Pada saat ini terjadi pemilihan sumberdaya manusia yang berkualitas karena atas rekomendasi dari anggota masyarakat yang mengenal calon yang mengisi acara muludan. Pada saat itu juga terdapat nilai-nilai pemberdayaan gender menjadi bagian dalam kegiatan ini karena peran perempuan dan laki-laki bisa optimal. Disamping itu, kegiatan kerja bakti juga dilakukan oleh pemuda untuk bersih-bersih sungai-sungai agar terhindar dari bencana dan lingkungan
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