Journal articles on the topic 'Kultura participace'

In the paper entitled "Religion as a factor of strategic culture on the examples of Christianity and Islam" there is an analysis of the ideas and values that distinguish what is "allowed" and what isn't, primarily in the use of force. This paper has a global character, so there was the need to continue the research on how religion participates in the strategic orientation of specific countries. How does Serbia relate to this factor of strategic culture? To what extent does it participate in the current political reality? How does this factor communicate with the equivalent narratives in the surrounding countries, especially in the light of the conflicts during the 1990s? Where is the difference between the ethnic and religious context of the identity? To what extent do these two contexts support each other, and to what extent are they an obstacle to the identity profiling of our society? These are some of the research questions of this paper. The multidisciplinary approach and the referred literature represent a valid framework for correct and objective answers to the mentioned questions.

The article presents the results of an ethnographic study on the manifestations of children’s peer culture generated in school gimbus. The methods of obtaining data were participant interviews. Based on them, reconstructed elements of peer culture in the field of forms of gimbus activity. Specific features of children’s communication were also identified, which included: age separation, concentration on school problems, genre of subjects, showing off, using dialect.

Jan Walc was a character with rich achievements, and at the same time colorful and interesting. He was a critic who writes about Tadeusz Konwicki and Adam Mickiewicz, secretary of Jaroslaw Iwaszkiewicz ordering his archives and at the same time one of the most severe critics of his attitude, teacher, a co-worker of weeklies “Polityka” and “Kultura”, and finally – a longtime activist of the democratic opposition and a leading publicist and printer of the second circulation in the PRL. The above calculation itself shows the originality of this character, today almost completely forgotten. In his texts he critisised party activists, militiamen, prosecutors, luminaries of Polish literature, democratic opposition leaders, former and current colleagues, and even his daughter’s teachers. In the talk I will want to show the Jan Walc’s way to participate in independent publishing movement and his role in this phenomenon.

Cílem textu je představit kulturní plánování jako kulturně politický přístup široce rozšířený v zahraničí, který je vhodný také pro místní samosprávy v České republice. Součástí kulturního plánování je kulturní mapování, v rámci kterého se identifikují místní kulturní zdroje. Mezi přínosy tohoto přístupu k plánování patří prohlubování vztahů mezi kulturou a jinými oblastmi (kulturní cestovní ruch, sport, vzdělávání), podpora participace nebo zviditelnění přínosu kultury pro udržitelný místní a regionální rozvoj.

This study discusses two faces of Islam regarding its relationship with the state, namely cultural Islam and political Islam. Cultual Islam believes that to spread Islamic values does not have to take power, but can also pay attention to the grassroots, by preaching to the community, establishing educational, health and economic institutions. Whereas cultural Islam is more power-oriented, they believe that with that power it can be easy to apply Islamic teachings, and some even want to change the shape of the country into an Islamic state. Some political Islamists participate in parties, and some are non-parties. Usually, those who are non-party are more likely to be radical. Both have advantages and disadvantages, what is clear is that cultural Islam is more humane and has an impression on society.

SUMMARY: In preventing injury at work, the law provides for the application of recognized professional rules and in practice proven ways of eliminating or reducing workplace risks. Safety Hazard Observation Cards (SHOC) have proven to be a useful tool to increase employees’ awareness and attention to unsafe actions and unsafe conditions. However, in Croatian practice, it is difficult to persuade employees to write down their observations and sign them. Over the years, in the Saipem SpA Croatian Branch, we encountered employees’ reluctance towards filling the SHOC-cards. To motivate employees, we have organized events in which we set up hazards that employees should locate in the allotted time, and write and describe them on the forms, i.e. cards provided for the purpose. The employee who first identified all "set up hazards" was awarded a prize. During these events, the number of SHOC-cards written not only exceeded their annual "production" but also helped to recognize and eliminate many other hazards, and the employees were pleased to participate. The event is organized several times a year to enhance awareness of the importance of filling SHOCs and strengthening efforts to change the safety culture.

Anton Makarenko’s novel The Pedagogical Poem had been published in 1934–1935; after 20 years it was finally filmed (The Pedagogical Poem by Alexei Maslukov and Mechislava Mayevskaya, 1955). This article is an analysis of a specific relationship between Makarenko’s text and the cinematic variant of the “Poem”. The nature of transformation of literary text into film text is complex. It requires not only the adaptation of the novel to the linguistic requirements of the movie. The typological distinctions between the language of literary and cinematic Poems concern not only two spheres of the functioning of these works, but also two types of culture in which they were brought to life. The literary Pedagogical Poem was created as an autonomous work against totalitarian discourse, however it still participates in it. The key to its reading (which is specific for totalitarian culture) analyzed in this text results from the main function of narratives of this culture, i.e. the transmission of units of its mythological universe.

Subcarpathian Rus as a part of Czechoslovakia: history, culture, national identitySubcarpathian Rus was incorporated into the Czechoslovak Republic as a result of the Treaty of Saint-Germain-en-Laye (1919). The following year Subcarpathian Rus being a part of Czechoslovakia was declared a self-governing autonomy with a certain number of democratic rights established by the Constitution. Among them was a right to use their national language. Codification of the Subcarpathian Ruthenian language has not yet been completed and it is an extensively discussed problem for contemporary linguists.After the First World War the Subcarpathian lands with its Ruthenian population was a poor farming region with a low level of ethnic self-awareness. Global economic and politic processes changed the situation dramatically and compelled the educated part of Subcarpathian Rus citizens into a discussion about their national language, culture and literature. The President of Czechoslovakia T. G. Masaryk participated in the discussion and was very interested in the cultural development of the region.Ruthenian society was split into two parts – pro-Russian and pro-Ukrainian. The national composition of the region was very complicated. In order to understand the flow of national ideas in Subcarpathian Rus, the research presented here sets out to cover the history of the codification of the Ruthenian language, the creation of grammar books for schools, and to analyze the role of both the Russian and Ukrainian components in the cultural development of this region. This research also takes into consideration the complex analysis of Masaryk’s Slavonic policy and cultural strategies. Ruś Podkarpacka jako część Czechosłowacji: historia, kultura, tożsamość narodowa Ruś Podkarpacka weszła w skład Republiki Czechosłowackiej w wyniku traktatu podpisanego w Saint-Germain-en-Laye (1919). W następnym roku ogłoszono autonomię Rusi Podkarpackiej jako części Czechosłowacji. Ruś otrzymała szereg demokratycznych praw określonych przez Konstytucję. Jednym z nich było prawo do korzystania z własnego języka narodowego. Kodyfikacja języka Rusinów na Rusi Podkarpackiej nie została jeszcze zakończona i nadal jest problemem szeroko dyskutowanym we współczesnym językoznawstwie.Po pierwszej wojnie światowej tereny Rusi Podkarpackiej były ubogim regionem rolniczym o niskim poziomie samoświadomości etnicznej zamieszkującej go ludności rusińskiej. Globalne procesy gospodarcze i polityczne zmieniły w sposób radykalny sytuację i zmusiły wykształconą część obywateli Rusi Podkarpackiej do rozpoczęcia dyskusji na temat swojego języka, kultury narodowej i literatury. Prezydent Czechosłowacji T. G. Masaryk brał udział w tej dyskusji i popierał rozwój kulturowy regionu.W społeczeństwie rusińskim istniały dwie dzielące je orientacje: prorosyjska i proukraińska. Struktura narodowościowa regionu była bardzo złożona. Artykuł próbuje przybliżyć czytelnikowi problem przepływu idei narodowych na Rusi Podkarpackiej. W artykule omówiono kwestie historii kodyfikacji języka rusińskiego i tworzenia podręczników do gramatyki dla szkół. Oprócz tego przeanalizowana została rola rosyjskiego i ukraińskiego wkładu w rozwój kultury tego regionu. W badaniach uwzględniono kompleksową analizę słowiańskiej polityki i strategii kulturowych Masaryka.

The article presents and analyzes the use of various popular culture world’s qualities, the Internet; Music/Sound Recordings; Films; Photographs; Exhibitions in the education process of students of early education pedagogy in the field of regional education and their importance in preparing future pedagogues for educational activities. Considerations have been based on the cycle of core subjects: History and culture of the region; Basics of historical and regional education; Regional and Civil education, that are fullfilled as part of studies of first and second degree in period of time from 2012 untill 2020 on Faculty of Social Sciences of University of Warmia and Mazury in Olsztyn. In research both the quality analysis of documents and method of gathering data via participant observation had been used; own experiences were also taken into account. Though the popular culture world’s qualities the students are beeing brought broad range of knowledge of ancient Times; quality of society`s life; political relations; cultural and environmental scenery and also undertakings aimed at the multiplication and protection of the cultural heritage of the region. Students are enlightened about the need of building the space, in which kindergarten and school aged children are enabled to find their own both social and cultural affiliation.

Communicating a local cultural institution on the example of Elbląg Cultural Society in Elbląg The article joins the discussion on marketing communication of Polish cultural institutions that are also public benefit organizations. The aim of the article is to identify and analyse selected forms and tools used by the Elbląg Cultural Association – a Public Benefit Organization in Elbląg to communicate with the local community and an assessment of this communication. Research methods such as face-to-face interview, case study, desk research and participant observation were used. Research has shown that the majority of Polish local cultural institutions conduct marketing communication in an inept manner, without preparation, without a strategy of action, implementing most often broadly defined Internet promotion. The Elbląg Cultural Association communicates correctly, in a well-planned and efficiently organized manner with its local community. Using various communication tools, it implements many cultural projects, informing the public about them well in advance. It does not remain indifferent to comments and ideas obtained in the form of feedback from participants of cultural events.

Communicating a local cultural institution on the example of Elbląg Cultural Society in Elbląg The article joins the discussion on marketing communication of Polish cultural institutions that are also public benefit organizations. The aim of the article is to identify and analyse selected forms and tools used by the Elbląg Cultural Association – a Public Benefit Organization in Elbląg to communicate with the local community and an assessment of this communication. Research methods such as face-to-face interview, case study, desk research and participant observation were used. Research has shown that the majority of Polish local cultural institutions conduct marketing communication in an inept manner, without preparation, without a strategy of action, implementing most often broadly defined Internet promotion. The Elbląg Cultural Association communicates correctly, in a well-planned and efficiently organized manner with its local community. Using various communication tools, it implements many cultural projects, informing the public about them well in advance. It does not remain indifferent to comments and ideas obtained in the form of feedback from participants of cultural events.

The text is a commentary to the phenomena in Polish modern art in the final years of the 20th century. It constitutes a “first-hand” account by a participant of the events and the host of the location. The location was the author’s private workshop in the attic of a Łódź tenement house in the very centre of the city, in the circles of artists creating situations, meetings, events and objects, which established Kultura Zrzuty [the Whip-round Culture], a phenomenon which described the activities of artists independent of state institutions and officials patrons in the 1980s. The analysis of the events within the area of independent Okolice Sztuki inspired the author to discuss the form of other artists and his own, who created art in Strych [literally: attic] in an unchanging conflict between physical and social existence and freedom in art.

For sociologically oriented research into memory, the finding of connections between cultural mechanisms of constructing the past and their socio-structural effects is important. In this context, a principle linking phenomena of memory, culture, and social structure should be of use. This article is devoted to Yuri Lotman’s concept of the semiotic memory of culture, which the author believes could serve as a generative rule for this type of research in the sociology of culture. In the case of studies on social memory, Lotman’s concept constitutes a methodological bridge between phenomena of social memory and the transmission of culture, enabling the question of how the memory of the individual participates in collective memory to be answered.

The culture and cultural heritage are an expression of a nation's identity, history, tradition and civilization, an indicator of its life in time and space. This paper focuses on the analysis of cultural and religious tourism in Kosovo and Metohija area. The primary data was collected through a survey method, in August 2018, by a sample group of 38 respondents who participated in an organized two-day trip. The goal of this paper is to present the current state of cultural heritage and the significance which religious and cultural tourism have for the development of the local community on Kosovo and Metohija. Results of the research indicate that cultural and religious tourism contributes to regional development, cultural values, but also that a large number of monasteries and churches located in this area represent true sanctity for our people. The purpose of this paper is to point out the importance of cultural and religious tourism on the development of local communities in Kosovo and Metohija, but also to point out the fact that sacral buildings in this area have great, sacred value for our people.The research was conducted through a multidimensional questionnaire. The obtained data were processed manually by the authors of this paper, since the research sample is restrictively small. The scientific research methods used in the paper are the methods of analysis and synthesis, the method of induction and deduction, as well as the method of descriptive analysis. On that occasion, we found that cultural and religious tourism is very developed in this area, despite the unrest that has marked the last decade. Also, it was determined that these forms of tourism are of great importance for the community in Kosovo and Metohija. Tourists view the sacral buildings in this area as great shrines to which they show great respect. The practical implications of this paper are reflected in the fact that the obtained results can be used in further research.

This article aims to describe and explain how the philosophy of fi ra wali (in English: my sago my life) shapes the identity of Sentani people. The objective is to explain this notion (fi ra wali) features as the cultural identity of the Sentani people whichconstructed in everyday engagement (daily interactions) of the Sentani communities. Data for the study was obtained through ethnographic research and phenomenology techniques including participant observation, interviews and literature study. Identity is usually constructed institutionally based on juridical and normative agreements collectively. This article reveals that identity can be constructed narratively, in daily interactions in society. Everyday angagement (daily life) gives birth to authentic experiences that are sacred in social relations, both in physical space and spiritual space of the Sentani people. Identity shapedfrom cosmic-cultural reality that exists in cosmology, is able to integrate society in sui generis (clans), in order to face modernization, which has caused social changes in Sentani society. This article concludes that the fi ra wali as a cultural identity has important contribution to deal with multicultural contexts.

Ulama in Banjar society take place as religious elite whose roles are very important. They used to be treated specially in practice, like being honored and respected. However, what if there is Ulama who is physically and mentally different (difabel). Do people treat differently? How do people then perceive it? This paper aims to see how the attitudes and views of people in the Banjar community towards the “Ulama-Difabel” – Islamic scholars with disabilities who participate in religious and community activities. This is a qualitative research with ethnography approach. It uses social model of disability theory. the results of this study explain that although the government has ratified the Law of the Republic of Indonesia No. 19 of 2011 concerning the Ratification of the CRPD, however, it cannot be called as the sole reason for the establishment of an inclusive paradigm that develops in society in a dominant way. In spite of that, the Banjar people interpret the existence of diffable scholars as a transcendent phenomenon because of the normative influence, metaphysical, and theological (Islam Banjar) views which both encourage each other to form social constructs with a paradigm of the Social Model of Disability in Banjar society. This phenomenon is also affected by some factors like people’s understanding toward diffabled condition, culture, education, and religious doctrine accepted. Ulama dalam masyarakat Banjar menempati posisi sebagai elit keagamaan yang perannya sangat penting. Sehingga pada praktiknya ulama sering mendapatkan perlakuan spesial, seperti dimuliakan dan dihormati. Namun, bagaimana jika ada ulama yang memiliki perbedaan pada fisik ataupun mentalnya (difabel), apakah perlakuan masyarakat menjadi berbeda? Bagaimana kemudian masyarakat mempersepsikannya? Paper ini bertujuan untuk melihat bagaimana sikap dan pandangan masyarakat Banjar terhadap Ulama-Difabel yang turut serta dalam kegiatan keagamaan maupun kemasyarakatan. Kajian ini bersifat kualitatif dengan pendekatan etnografi. Pisau analisisnya menggunakan teori Social Model of Disability. Hasil kajian ini menunjukkan bahwa meskipun pemerintah telah meratifikasi Undang-Undang Negara Republik Indonesia Nomor 19 Tahun 2011 tentang Pengesahan CRPD, tetapi hal itu tidak bisa disebut sebagai satu-satunya alasan terbentuknya paradigma inklusif yang berkembang dalam masyarakat, yang kemudian mempengaruhi cara pandang masyarakat secara dominan, tetapi lebih dari itu, masyarakat Banjar memaknai keberadaan Ulama-Difabel sebagai fenomena transenden, karena dipengaruhi oleh pandangan-pandangan normatif, metafisik dan teologis (Islam Banjar) yang kemudian keduanya saling mendorong terbangunnya konstruksi sosial berparadigma Social Model of Disability pada masyarakat Banjar. Fenomena ini juga dipengaruhi oleh faktor-faktor seperti; pemahaman masyarakat terhadap kondisi difabel itu sendiri, budaya, pendidikan, dan doktrin keagamaan yang diterima.

The paper regards students from Korea, Japan and China who have participated in the Polish language courses offered by the School of Polish Language and Culture for Foreign Students at Adam Mickiewicz University in Poznań. The author of the article focuses on the issue concerning the number of students of Asian origin in particular courses and shows how this situation has changed over the last five years (2012–2017).

Setting up cooperation and teachers’ self-education networking has been determined by a top-down regulation of the Minister of Education. It seems that in the course of implementation activities, legislative and administrative interventions related to this recommendation, one has lost the thinking of the nature and special characteristics of this type of learning and knowledge. The article analyses the special features of the collective learning process, and presents the fundamental theories constituting the interpretive and paradigmatic framework for the learning interpreted in such a way: Lev S.Vygotski’s cultural-historical theory, Jerome S. Bruner’s socio-cultural theory, Yrjö Engeström’s expansive learning theory and learning by expanding, Jack Mezirow’s transformative learning, Etienne Wenger’s situated learning theory and Jean Lave and Etienne Wenger’s community of practice concept, a participant of “teaching conversation”, the specific tools and strategies necessary to equip the cognitive box with teachers’ tools, have been selected and characterised. An example of a network of learning professionals is shown. In conclusion, one highlights the apparent activities of the created networks, projecting a certain understanding and instrumental understanding of the practice on practitioners, which hinders Bruner’’s challenge of transforming the school into a culture of learning communities.

Penelitian ini berjudul “Seni Bordir Tasikmalaya dalam Konstelasi Estetik dan Identitas”. Penelitian ini mengkaji seni bordir Tasikmalaya dilihat dari aspek estetik dan identitas. Metode yang digunakan adalah metode deskriptif-analitik. Teknik pengumpulan data dalam penelitian ini adalah survei ke lapangan melalui wawancara, pengamatan secara langsung, dan pengambilan sumber-sumber tertulis dari masyarakat dan pemerintah setempat. Sumber data yang digunakan dalam penelitian ini adalah data lapangan melalui participant observation sebagai data primer dan sumber kepustakan sebagai data sekunder. Objek penelitian ini adalah kerajinan bordir di Tasikmalaya. Hasil dari penelitian ini adalah bahwa latar kultural yang mengawali lahir dan berkembangnya kerajinan bordir Tasikmalaya adalah kondisi kultural Tasikmalaya yang identik dengan aspek religi. Perkembangan kerajinan bordir Tasikmalaya telah mengalami perluasan ke arah dimensi pemaknaan, tujuan, hingga pengaruh estetika modern, pada masanya nanti telah berpengaruh pada adanya bauran estetik antara estetika tradisional dan estetika modern.This study entitled "Tasikmalaya Embroidery Art in Estetic Constelation and Identity". This study reviewed Tasikmalaya embroidery art from the aspects of aesthetic and identity. The method used in this research is descriptive-analytic method. Data collection techniques in this study is a survey of the field through interviews, direct observations, and taking written sources from the community and local government.The object of this study is embroidery in Tasikmalaya.The results obtained from this study is that the cultural background that started the birth embroidery cultural conditions of Tasikmalaya is identical with the religious aspect. Tasikmalaya embroidery developments have expanded toward the dimension of meaning, purpose, to the influence of modern aesthetics, in his time later have an effect on their aesthetic mix between traditional aesthetics and modern aesthetics.

This paper outlines a role model for cleanliness preservation in community life in the Penglipuran village of Bali. Using a cultural approach, the Penglipuran village can raise the awareness of its citizens to participate in creating clean behavior. Along with the emergence of awareness of citizen participation, in the village of Penglipuran there are also local traditions that help guard the creation of clean behavior among its citizens. The existence of Penglipuran village which in 2018 has been named the third cleanest village in the world by bombastic magazine, is certainly interesting to study. To explore further roles of the Penglipuran village in preserving clean behavior, this research focuses on several questions: What is the cultural portrait of the Penglipuran community so that it is conducive to civilizing clean behavior? How do people participate in preserving cleanliness in the Penglipuran environment? What is the role of local actors in instilling a culture of clean behavior for their citizens? These three questions are analyzed with a sociological approach. As for the technique to obtain the data, this study uses empirical studies by observing and meeting several key informants and important informants to be interviewed. Tulisan ini menguraikan sebuah role model pelestarian kebersihan dalam kehidupan masyarakat yang ada di desa Penglipuran Bali. Dengan menggunakan pendekatan budaya, desa Penglipuran bisa membangkitkan kesadaran warganya untuk berpartisipasi dalam menciptakan perilaku bersih. Beririsan dengan munculnya kesadaran partisipasi warga, di desa Penglipuran juga terdapat tradisi lokal yang turut mengawal terciptanya perilaku bersih di kalangan warganya. Keberadaan desa Penglipuran yang pada tahun 2018 dinobatkan sebagai desa paling bersih ketiga di dunia oleh Bombastic Magazine, tentu menarik untuk diteliti. Untuk menelusuri lebih jauh bagaimana peran desa Penglipuran dalam melestarikan perilaku bersih, penelitian ini fokus pada beberapa pertanyaan: apa potret kultural masyarakat Penglipuran sehingga kondusif dalam membudayakan perilaku bersih? Bagaimana partisipasi warga dalam melestarikan kebersihan di lingkungan Penglipuran? Bagaimana peran aktor lokal dalam menanamkan budaya perilaku bersih bagi warganya? Ketiga pertanyaan ini dianalisis dengan pendekatan sosiologis. Adapun teknik untuk memperoleh datanya, penelitian ini menggunakan studi empiris dengan cara mengobservasi dan menemui beberapa informan kunci dan informan penting untuk diwawancarai.

AbstractThe research entitled "Accountability for Disaster Management in Jember Regency", based on the high disaster risk index in Jember Regency. In 2013 there was a risk index of 229 and increased in 2016 to 255 (BNPB: 2016). In regular civillian, there are also minimal informations about risky and dangerous disaster. Disaster-managing in Jember is a reflection of the existence of local governments and social groups in their efforts to define their roles in their respective capacities. Along with the increasing strong role of social groups in articulating disaster-managing in Jember, the regional government seems to be taking a slow step to be able to keep up with the efforts of these social groups. The question is, how is the accountability of disaster risk reduction in Jember?, how are the strategies that weaken disaster-managing accountability? The purpose of this study is to describe and analyze disastermanaging accountability and its strategy. The theoretical review used is "public organization accountability" Elwood (1993) and strengthened by the theory of "structuration" of Giddens (2011). The research approach that the researcher used is qualitative, while the data collection technique is through participant observation, Focus Group Discussion (FGD), and interviews followed by qualitative descriptive data analysis techniques. The results of this study that disaster-managing is carried out through structural and cultural way. Structural forms are understood as organizational principles such as accountability. Disaster management accountability includes regulatory dimensions, processes, programs and policies. The principle of accountability in disaster management in Jember Regency is relatively inadequate. The cultural path is a strategy adopted by BPBD with other disaster management communities in disaster risk reduction activities. Cultural practices in disaster-maganing are more visible in agency expertise. The causes of the lack of optimal disaster-managing accountability is inadequate disaster management input and output factors. Penelitian ini berlatar belakang dari tingginya indeks risiko bencana di Kabupaten Jember. Pada tahun 2013 terdapat indeks risikosebanyak 229 dan mengalami kenaikan pada tahun 2016 menjadi 255 (BNPB: 2016). Sementara di tingkat masyarakat masih minim informasi mengenai bahaya dan risiko bencana. Pengelolaan bencana di Kabupaten Jember adalah refleksi tentang keberadaan pemerintah daerah dan kelompok sosial dalam upayanya mendefinisikan peran mereka sesuai kapasitasnya. Akan tetapi seiring dengan semakin menguatnya peran kelompok sosial dalam mengartikulasikan pengelolaan bencana di Jember, pemerintah daerah seakan mengambil langkah yang cukup lambat untuk dapat mengimbangi upaya kelompok sosial tersebut. Pertanyaannya adalah bagaimana akuntabilitas pengurangan risiko bencana di Kabupaten Jember?, bagaimana strategi dan faktor apa saja yang memperlemah akuntabilitas penanggulangan bencana? Tujuan dari penelitian ini adalah mendeskripsikan dan menganalisis akuntabilitas penanggulangan bencana serta strateginya. Tinjauan teori yang digunakan adalah “akuntabilitas organisasi publik” Elwood (1993) dan diperkuat dengan teori “strukturasi” Giddens (2011). Pendekatan penelitian yang digunakan adalah kualitatif, sedangkan teknik pengambilan data melalui observasi partisipan, Focus Group Discussion (FGD), dan wawancara serta teknik analisa data deskriptif kualitatif. Hasil dari penelitian ini bahwa penanggulangan bencana dilaksanakan melalui jalan struktural dan kultural. Bentuk struktural dipahami sebagai bentuk-bentuk prinsip organisasi seperti akuntabilitas. Akuntabilitas penanggulangan bencana meliputi dimensi regulasi, proses, program, dan kebijakan. Prinsip akuntabilitas dalam penanggulangan bencana di Kabupaten Jember relatif kurang memadai. Jalan kultural sebagai strategi yang ditempuh BPBD bersama komunitas penanggulangan bencana lainnya dalam kegiatan pengurangan risiko bencana. Kultural dalam praktek penanggulangan bencana lebih nampak pada kepiawaian agensi. Penyebab kurang optimalnya akuntabilitas penanggulangan bencana adalah faktor input dan output penanggulangan bencana yang kurang memadai.

Mary and the contemporary question of the body The question concerning human body certainly can be counted among the most urgent issues in the modern culture. Therefore theology as well has to include it among the fields of its research if it wants to participate in a most vital discussion for contemporary man. Theological tradition focuses upon the figure of Mary, and especially on Her virginity, emphasising that She has always ameliorated the profound understanding of the body and its destiny and concurrently its personal and moral context. In the face of contemporary, urgent need for the restoration of the dignity of the bodythe return to Marian devotion and following Her virtues is definitely required. Only in this perspective it is possible to grsap and properly cultivate the relation between the body and the soul and further between man and woman, and by the same token to influence the culture making it more friendly for people. Abstrakt Problematyka dotycząca ciała na pewno należy do najbardziej aktualnych we współczesnej kulturze, a tym samym także teologia musi ją uwzględniać w swoich poszukiwaniach, jeśli ma uczestniczyć w tym, co najbardziej zasadnicze dla człowieka. Tradycja teologiczna zwraca uwagę, że także postać Maryi, szczególnie Jej dziewictwo, zawsze wpływała na pogłębione rozumienie ciała i jego przeznaczenia, a tym samym na osobowe i moralne odniesienie do niego. Wobec współczesnej, pilnej potrzeby odbudowania godności ciała zachodzi między innymi wyraźna potrzeba powrotu do kultu maryjnego i do naśladowania cnót Maryi, ponieważ w tej perspektywie można uchwycić i właściwie kształtować relacje między duchem i ciałem, między mężczyzną i kobietą, a tym samym oddziaływać na kulturę, czyniąc ją bardziej przyjazną człowiekowi.

Artikel ini bertujuan menjelaskan tentang Kampung Ramah Anak sebagai program perlindungan sosial yang dapat berkembang melalui pendekatan budaya dilaksanakan di Kelurahan Tegalejo Yogyakarta. Penelitian dengan metode kualitatif dengan FGD, observasi dan wawancara mendalam sebagai teknik pengumpulan datanya. Data dianalisis secara deskriptif untuk diintepretasi kebermaknaannya. Hasil penelitian menunjukkan bahwa perlindungan sosial melalui program KRA merupakan konsep yang dibangun pemerintah Kota Yogyakarta untuk memenuhi hak hidup, belajar, perlindungan dan partisipasi anak dalam pembangunan. Secara kultur, masyarakat menanggapinya dengan prinsip kebersamaan, komitmen, mengintegrasikan makna ramah anak dalam bentuk berbagai kegiatan yang melibatkan orang tua, anak muda dan tokoh masyarakat. KRA dikembangkan melalui (1) mengucapkan deklarasi kawasan tanpa rokok dalam setiap pertemuan pengurus RW; (2) membangun keakraban orang tua-anak seperti kerjasama, persatuan, toleransi yang dibingkai dalam kegiatan yang inovatif, edukatif, menyenangkan seperti outbond, gerak tari dan seni tradisional.Development of child friendly social protection in Yogyakarta City AbstractThis article aims to explain about Child Friendly Village (KRS) as a social protection program that can develop through cultural approach implemented in Tegalejo Village Yogyakarta. Research with qualitative method with FGD, observation and in-depth interview as data collection technique. The data were analyzed descriptively to interpret their meaningfulness. The results showed that social protection through the KRA program is a concept developed by the Yogyakarta city government to fulfill the right to live, learn, protect and participate in development. Culturally, the community responds with the principle of togetherness, commitment, integrating the meaning of child-friendly in the form of various activities involving parents, young people and community leaders. KRA is developed through (1) declaring a non-smoking area declaration in every RW committee meeting; (2) establishing parent-child familiarity such as cooperation, unity, tolerance that is framed in innovative, educational, fun activities such as outbound, dance movements and traditional arts.

Laburpena: Lantokian, baliteke interesik eza eta asperdura sentitzea, baina horrek ondorio txarrak dakarzkie hala langileen osasunari eta ongizateari, nola antolakundearen produktibitateari. Lan honetan, asperdurak lanean, pertsonen arteko gatazketan eta administrazio publikoen konpromisoan nola eragiten duen aztertuko dugu. Zentzu horretan, administrazio publikoaren hainbat organismotako 73 atezainen lagina erabili zen. Datuek erakutsi zutenez, asperduraren eta harreman-gatazken artean erlazio adierazgarri eta positiboak daude, eta negatiboak, aldiz, asperduraren eta konpromiso afektiboaren artean. Gainera, arauen kulturak areagotu egiten du asperduraren eta harreman-gatazken arteko erlazioa. Ondorioztatu denez, administrazioetan oso konplexuak ez diren lanpostuetan daudenen berezko motibazioa hobetu behar da, eta testuinguru horretan sortzen diren gatazkak kudeatzeko sistemak ezarri. Resumen: El desinterés y el aburrimiento son situaciones que se pueden dar en el trabajo, con consecuencias negativas para la salud de los empleados, su bienestar y la productividad de la organización. En el presente trabajo analizaremos la influencia que ejerce el aburrimiento en el trabajo, en los conflictos interpersonales y cómo este afecta al compromiso afectivo en las administraciones públicas. En este sentido, se utilizó una muestra de 73 conserjes pertenecientes a diferentes organismos de la administración pública. Los datos mostraron relaciones significativas positivas entre el aburrimiento y el conflicto relacional y negativas con el compromiso afectivo. Además, encontramos que la cultura de reglas potencia la relación entre aburrimiento y conflictividad relacional. Las conclusiones apuntan a la necesidad de mejorar la motivación intrínseca de las personas que ocupan puestos de escasa complejidad en las administraciones, así como establecer sistemas de gestión de los conflictos que vayan surgiendo en dicho contexto. Abstract: Boreout occurs regularly at work with negative consequences for employees, their well-being and the productivity of the organization. In this paper we will analyze the influence of boreout on employees’ interpersonal conflicts and affective commitment. 73 janitors in public employment participated in this study. Data suggested a positive relationship between boreout and relational conflicts and a positive relationship with affective commitment. Findings also suggest that the rules culture enhances the link between boreout and relational conflicts. Conclusions suggest the importance of developing intrinsic motivation in employees, mainly those who work in low complexity jobs, and also of developing dispute resolution systems for conflict management in the organizational context.

This abstract is the result of research intended to elaborate the students’ religious inclusiveness in the Nida and Edi Islamic boarding schools (Pesantren) of Salatiga, Central Java. In its descriptive analysis, this paper will try to elaborate a phenomenon or social unit of religious life in boarding schools in which some research instruments such as participant observation, open interviews and unstructured questionnaires are used. The results showed that: , there was a shift from the structured theoretical foundation both in Islamic boarding schools of Edi Mancoro and An Nida, an overview of students’ religious inclusiveness appearing in the form of culture, namely: cultural preservation to cultural transformation. The cultural forms emerge because the existence and function of religion (Islam) transforms into the culture while religion is analysed from the perspective of the local culture. The cultural and transformative inclusiveness is generated by the particularity of students’ religious and educational traditions although they maintained but they have also experienced changes; and openness to adapt and impart through a transformative social process. This transformation causes the emergence of collectively cultural values agreed and implemented together, thus they are universal. The students’ tradition preservation is determined by two mutually linked variables namely: 1) kiais as guardians of tradition, and 2) curriculum that maintains the teaching of classic book (Kitab Kuning (yellow book) as a buffer tradition. While the changes of tradition are also influenced by two variables, namely 1) social interaction with the surrounding local culture of the boarding schools, and 2) the students’ communication patterns with their external plural environment. , the students’ preseved and changing traditions prodused a unique religious authority . In the Pesantren An Nida, religious authority was manifested from the supermacy of fiqh (Islamic jurisprudence) enlightened by ijtihad (rational reasoning). There is a reciprocal relationship between fiqh and ijtihad, so that the dynamic verbal nature of fiqh will appear. The rational values in ijtihad was then strengthened — along with external changes — and accepted by the students’ perspective of jurisprudence. In the Pesantren Mancoro Edi, the research result showed that students’s complied religious authority was caused by the supermacy of dynamic fiqh enlightened by Sufism. The mystical value in Sufism also tends to be stronger — along with their contextual adaptation-- thus affecting the students’ fiqh perspective. Unfortunately, the religious authorities seem to have paradoxical values because of their closeness to religious symbols outside their religion. It is therefore recommended that: a) to the students, they are supposed not to understand religion as a set of symbols, but a system of value, and if not, b) other religions are then welcomed into the local culture.[Artikel ini disusun dengan tujuan untuk memperoleh gambaran detil bagaimana inklusivitas keagamaan santri di Indonesia, khususnya di pondok pesantren An Nida dan Edi Mancoro Salatiga, Jawa Tengah. Dengan menggunakan analisis deskiptif interpretatif; yakni menggambarkan suatu fenomena yang ditafsirkan atau unit sosial tentang kehidupan keagamaan di pesantren, dan penggunaan instrumen riset berupa observasi partisipasi, wawancara terbuka dan angket tidak berstruktur. Artikel ini menjelaskan bahwa; pertama, terjadi pergeseran dari landasan teoritis yang disusun, baik di pesantren An Nida maupun Edi Mancoro, gambaran umum inklusivitas keagamaan santri yang muncul berbentuk budaya, yaitu dari kelestarian ke transformasi kultural. Bentuk budaya muncul karena eksistensi dan fungsi agama (Islam) itu masuk ke dalam kebudayaan; agama dilihat dari perspektif kebudayaan lokal. Inklusivitas yang bersifat transformasi kultural ini dihasilkan oleh partikularitas tradisi pendidikan keagamaan santri yang meskipun dipertahankan tetapi ia juga mengalami perubahan; keterbukaan untuk menerima dan memberi lewat proses sosial yang bersifat transformatif. Transformasi ini menciptakan nilai-nilai kultural yang disepakati dan diberlakukan bersama, dengan demikian bersifat universal. Kelestarian tradisi santri ditentukan oleh dua variabel yang saling berhubungan, yakni: 1) kiai sebagai penjaga tradisi, dan 2) kurikulum yang mempertahankan pengajaran kitab kuning (klasik) sebagai penyangga tradisi. Sementera perubahan tradisi dipengaruhi oleh dua variabel pula, yaitu 1) interaksi dengan sosial budaya lokal di mana pesantren itu berdiri, dan 2) pola komunikasi santri dengan lingkungan eksternal yang plural. Kedua, tradisi santri yang dipertahankan sekaligus mengalami perubahan itu menghasilkan otoritas keagamaan yang unik. Di pesantren An Nida, otoritas keagamaan itu terwujud dari supremasi fikih yang dicerahkan oleh ijtihad. Ada hubungan timbal balik antara fikih dengan ijtihad, sehingga watak verbalistik fikih mengalami dinamisasi. Nilai rasionalitas dalam ijtihad menguat –sejalan dengan perubahan di luaran- dan diterima menjadi cara pandang santri terhadap fikih. Di pesantren Edi Mancoro, memperlihatkan bahwa otoritas keagamaan yang dipatuhi santri terwujud dari supremasi fikih yang mengalami dinamisasi akibat tercerahkan oleh tasawuf. Nilai mistisisme yang terdapat di dalam tasawuf kemudian menguat pula –seiring dengan penyesuaiannya terhadap kontek- sehingga mempengaruhi cara pandang santri terhadap fikih. Tetapi otoritas keagamaan tersebut mengalami paradok karena ketertutupannya dengan simbol agama di luar santri. Oleh karena itu disarankan; a) kepada santri supaya tidak lagi memandang agama sebagai seperangkat simbol, tetapi sistim nilai, dan jika tidak, b) bagi agama lain agar dapat masuk ke dalam kebudayaan lokal setempat.]

Masyarakat majemuk bagian dari sunnatullah, yang memberikan sumbangan besar bagi munculnya ketegangan, konflik dan krisis sosial, sehingga tuntutan reformasi sistem pendidikan Islam yang terkesan sebagai alat indoktrinasi yang anti realitas multikultural perlu dilakukan agar mampu menciptakan tatanan kehidupan masyarakat yang damai, harmonis, menjunjung tinggi nilai kemanusiaan, dan mampu beradaptasi dengan berbagai golongan yang berbeda namun tetap tidak terlepas dari akar budaya, agama, jati dirinya, dalam masyarakat yang plural sebagai insān kamīl (manusia paripurna). Pendidikan Islam berwawasan multikultural hadir bertujuan untuk: 1) menghapus prasangka “prejudice”, dan sekaligus untuk melatih dan membangun karakter siswa agar mampu bersikap demokratis, humanis dan pluralis; 2) membangun pemahaman keberagaman siswa yang inklusif sehingga mampu mengeliminir jarak sosial antar peserta didik yang berbeda agama guna terciptanya persaudaraan sejati; 3) mengajarkan bagaimana cara hidup ditengah pluralisme bangsanya; 4) memberikan perlindungan dari diskriminasi; 5) mengakui dan meng-akomodasi kebebasan individu kelompok minoritas, seperti berbicara, berkelompok, menjalankan agama dan sebagainya yang berakar dari nilai-nilai kebebasan, kesetaraan dan demokrasi, sehingga hak-hak kultural minoritas dapat terakomodasi dengan baik, yang berarti bahwa setiap peserta didik mempunyai hak untuk masuk dalam budaya tertentu, ikut dibentuk dan membentuk budaya itu. Plural society is a part of sunnatullah, which contributed greatly to the emergence of tension, conflict and social crisis, so that the demands for reform Islamic education system that impressed as a indoctrination of anti realities of multicultural needs to be done on creating a social order that is peaceful, harmonious, uphold humanity, and able to adapt to different groups but still cannot be separated from the roots of culture, religion, identity, in pluralistic society as insān kamīl. Islamic Education aims to present a multicultural conception: 1) remove the prejudice, and to train and build the character of students to be able to be democratic, humanist and pluralist; 2) build understanding of the diversity of students' inclusive to eliminate the social distance between learners of different religions to create true brotherhood; 3 ) teaches how to live amid pluralism nation; 4) providing protection from discrimination; 5) recognizes accommodation individual freedom of minority groups, such as talking, group, practice religion and so on are rooted in the values of freedom, equality and democracy, so cultural rights of minorities can be accommodated properly, which means that every student has the right to enter into a particular culture, are formed and participate in shaping the culture.

Összefoglaló. Bevezetés: A 21. századra a multikulturális társadalmi közegben az interkulturális tudás, mint készség, fokozott mértékben válik kulcskompetenciává. E társadalmi kompetencia elsajátításának egyik lehetséges területe a nemzetközi hallgatói mobilitás, mely világszerte, így hazánkban is, egyre nagyobb jelentőségű. Célkitűzés: Magyar és külföldi hallgatók körében folytatott vizsgálatunk fókuszában a beilleszkedési folyamatoknak, valamint az interkulturális kompetencia és érzékenység kialakulásának és fejlődésének vizsgálata állt, a Pécsre érkező mintegy 60 különböző kultúra, valamint a magyar befogadó közeg vonatkozásában egyaránt. Kutatásunk során többek között arra kerestünk választ, hogy az eredeti és a befogadó kultúra közötti különbségek mely területeken nyilvánulnak meg a leginkább, illetve egy másik kultúrához történő alkalmazkodás során milyen beilleszkedést lassító vagy támogató tényezők tárhatók fel. Módszer: Kutatásunkban kvantitatív és kvalitatív módszereket alkalmaztunk, önkitöltéses kérdőíves felmérés, valamint fókuszcsoportos interjúk formájában. A PTE ÁOK német, angol és magyar nyelvű általánosorvos-képzésében részt vevő hallgatókat a 2010 és 2018 közötti időszak tavaszi szemesztereiben saját fejlesztésű, anonim, önkéntesen kitölthető kérdőívvel kerestük meg (a kitöltött kérdőívek száma: n = 13 084 kérdőív). A kérdőíveket három tanévben hét, félig strukturált fókuszcsoportos interjúval egészítettük ki (n = 92 fő). Eredmények: A hazánkba érkező külföldi orvostanhallgatók számára a befogadó közeghez való alkalmazkodást tekintve a kapcsolódás elsősorban a szocializációs, nyelvi, kommunikációs különbségek miatt bizonyult kihívásnak. Megállapítható azonban, hogy a képzési idő előrehaladtával a különbözőségekből fakadó nehézségek csökkentek, így a hallgatók egyre inkább képessé váltak az etnorelatív irányba történő elmozdulásra, valamint a multikulturális közeg pozitív aspektusainak értékelésére. Következtetések: A multikulturális környezetben folytatott tanulmányok alatt a kultúraközi kapcsolódási pontok és együttműködések kialakulása és fejlődése lehetővé teszi és támogatja az interkulturális kompetencia elsajátítását, annak minden résztvevője számára, akár az egyetemi képzésen túlmutatóan, a későbbi orvosi pályát tekintve is. Orv Hetil. 2021; 162(25): 978–987. Summary. Introduction: In the increasingly multicultural social environment of the 21st century, intercultural knowledge as a social skill is gradually becoming a key competence. One of the possible areas of acquiring this competence is international student mobility, which is of increasing importance worldwide, including Hungary. Objective: The focus of our study was to examine integration processes and the development and improvement of intercultural competence and sensitivity among Hungarian and international students, both in relation to the approximately 60 different cultures arriving in Pécs and in relation to the Hungarian host environment. In the course of our research, we sought – among other factors – areas, in which the differences between the original and the host culture are the most prominent, and we aimed at identifying those factors that are slowing down or supporting the integration during the adaptation period to another culture. Method: In our research, we used both quantitative and qualitative methods, in the form of a self-administered questionnaire and focus group interviews. General medical students of the University of Pécs studying in the German-, English- and Hungarian-language programmes participated in the survey during the spring semesters of the academic years between 2010 and 2018. We used our self-developed questionnaires (number of completed questionnaires: n = 13 084), which were filled in on a voluntary basis and anonymity was ensured. The questionnaires were supplemented with seven semi-structured focus group interviews over three academic years (n = 92 students). Results: Regarding the adaptation to the host environment of foreign medical students studying in Hungary, relationship building arising from socialization, language and communication differences, proved to be a challenge. However, it can be stated that as the training time progressed, the difficulties arising from the differences decreased, so that the students gradually became more able to move towards an ethno-relative direction and evaluated the positive aspects of the multicultural environment. Conclusion: During studies in a multicultural university environment, the emergence and development of intercultural connections and collaborations enable and support the acquisition of intercultural competence for all of the students, which will be of great benefit for them, even beyond the university, in their future medical career. Orv Hetil. 2021; 162(25): 978–987.

Backlash, or what are the makers of the new Czech drama afraid of. In November 1989 various theater groups participated in overthrowing the totalitarian regime by improvising discussion forums. After the so-called Velvet Revolution, it was the writer and playwright Václav Havel who became head of state while another playwright, Milan Uhde, became the Minister of Culture and Speaker of the Parliament. Nowadays the Czech theater scene is immensely diversified. We can divide the authors who began writing their dramas after 1989 into two generational groups. On the one hand, there are authors born in 1960–1970, who entered the post-totalitarian times already as mature adults and who at the moment have long experience in their artistic work as playwrights, actors or directors it is quite common that those people write and direct their own work. On the other, there is a younger group which is made of people who were still children during the communist era, and their artistic activity was shaped and took place in most recent years. We are talking about a generation of artists who share a common experience of totalitarianism in childhood and adolescence, as well as the difficult transition between the two systems: communist and capitalist.Backlash neboli čeho se bojí tvůrci nejnovější české dramaturgie. V listopadu 1989 se v České republice divadelní soubory pořádáním improvizovaných diskuzních fór účastnily svržení totalitního režimu. Po tzv. sa­metové revoluci stanul v čele státu spisovatel a dramaturg Václav Havel a další dramaturg, Milan Uhde, se stal ministrem kultury a předsedou Poslanecké sněmovny. V současnosti je česká divadelní scéna nesmírně rozrůzněná. Jména autorů, kteří začali svá umělecká díla psát po roce 1989, můžeme rozdělit do dvou generačních skupin. Na jedné straně máme autory narozené v letech 1960–1970, kteří do posttotalitních časů vstoupili už jako dospělí lidé a v současnosti za sebou mají většinou dlouholeté zkušenosti v umělecké práci, nebo v roli autorů dramat, herců případně režisérů často se jedná o osoby, které svoje kusy píší a zároveň režírují. Skupinu mladých umělců tvoří lidé divadla, kteří v době ko­munismu byli ještě dětmi, a jejich umělecká činnost se formuje a připadá na nedávná léta. Je tu řeč o generaci umělců, které spojuje společná zkušenost totalitarismu v dětství a raném mládí a také obtížný přechod mezi dvěma systémy: komunistickým a kapitalistickým.

Straipsnyje nagrinėjamas kūno ir gyvenamosios aplinkos santykis. Siekiama parodyti, kad kūnas – ne tik orientavimosi aplinkoje centras, bet ir kūrybinės sąveikos su ja veiksnys. Remiantis Husserliu ir Merleau-Ponty, analizuojamas juslių vaidmuo mums kuriant savo gyvenamąją aplinką. Su Levino pagalba parodoma, kad kūnas inspiruoja ir etinius santykius tarp aplinkos dalyvių, kartu su kuriais kuriama ši aplinka. Kūniškumas interpretuojamas kultūros fenomenologijos ir hermeneutikos kontekste, kur kultūra aiškinama kaip egzistencinio projekto plėtra. Iškeliama tezė, kad kūniškumas yra egzistencinės kūrybos veiksnys kaip mūsų kūno ir aplinkos sąveika. Nagrinėjamas santykis tarp įkūnijimo ir kitų žmogaus kūrybinio aktyvumo pavidalų: įvardijimo, įribinimo, įtikrovinimo. Tvirtinama, kad kūniškumas tarnauja kaip sąveikos tarp įvairių kūrybinio aktyvumo pavidalų veiksnys. Remiantis Platonu ir Aristoteliu teigiama, kad erotiškas kūnas suteikia žmogaus ir jo aplinkos sąveikai kūrybinį judrumą. Pasak autoriaus, mūsų tapsmas aplinkoje, kurią įkūnijame kaip savo gyvenimo erdvę, sudaro kultūros kaip egzistencinės kūrybos turinį. Nagrinėjami ne tik kūno aktyvumo (kūrybiškumo), bet ir pasyvumo (kančios) pradai. Analizuojamas santykis tarp Husserlio pasyviosios sintezės ir Levino pasyvumo Kito akivaizdoje. Teigiama, kad gyvenamosios aplinkos dalyvio kūrybiškumo (ir apskritai kultūros) sąlyga – aktyvumo ir pasyvumo sąveika, kuri yra jo tapatumo kalvė. Pasitelkiamas sudėtinis rato ir sluoksnių modelis. Siekiama pagrįsti egzistencinės kūrybos kaip įvairių gyvenamosios aplinkos sluoksnių sąveikos tezę. Kultūros fenomenologija plėtojama kaip įvairių egzistencinių sluoksnių (etinio, estetinio, techninio) sąveika, kur kūnas atlieka svarbų vaidmenį. Iškeltos tezės iliustruojamos daugiasluoksnio meno (filmų) pavyzdžiais. Pagrindiniai žodžiai: kūnas, aplinka (Umwelt), egzistencija, kūryba, fenomenologija, eros.Body in the Living WorldTomas Kačerauskas SummaryThe article deals with the relation between the body and the living environment. According to the author, the body is not only the centre of orientation in the environment, but also a factor of creative interaction with it. While we are creating our own living environment, the role of the senses is analysed according to the phenomenology of Husserl and Merleau-Ponty. On the grounds of Levinas’ concept it is shown that the body inspires the ethical relationships between participants of the environment which is created together with them as well. The body is interpreted in the context of phenomenological and hermeneutical cultural studies where culture is explained as the development of the existential project (Heidegger). The author raises a thesis that the body is a factor of existential creation as an interaction between our environment and ourselves. The article deals with the relation between embodiment and the other forms of human creative activity such as naming and limiting. The body serves as a factor of interaction among different forms of creative activity. On the grounds of Plato’s and Aristotle’s philosophy it is asserted that the erotic body gives a creative movement to the interaction between man and his environment. Our becoming in an environment, which we embody as our living space, forms the content of culture as an existential creation. There are analysed the principles of both activity (creativity) and passivity (suffering) of the body. The author shows a relation between Husserl’s passive synthesis and Levinas’ passivity in the presence of the Other. The creativity (and culture in general) of a participant of the living environment is conditioned by the interaction between activity and passivity. In this process, the identity of this participant is formed. The article deals with a combined model of both the circle and the layers. Thereby the author aims to substantiate the thesis that existential creation is a co-action of the different layers of the living environment. The phenomenology of culture here is developed as an interaction of different existential layers (ethical, aesthetical, technical) in which the body plays an important role. The theses raised in the article are illustrated with examples of multilayer art (films). Keywords: body, environment (Umwelt), existence, creation, phenomenology, eros. Calibri, sans-serif; font-size: 15px; line-height: 17px;">

Abstract: Qualitative research with a case study design aims to describe the development of Catholic- based school culture in the Middle School (SMP) Maria Gorreti Semarang (MGS), viewed from aspects: 1) the birth process of Catholic-based school culture, 2) values the character of Catholic-based school culture, 3) the strategy of developing a Catholic-based school culture, 4) supporting factors and obstacles faced in developing a Catholic-based school culture, and 5) efforts to minimize the constraints faced in developing a Catholic-based school culture. Data collection is done by methods: in-depth interviews, participant observation, and study documentation. Determination of data sources is done by using purposive sampling technique. Data analysis was performed using the interactive patterns of Miles and Huberman (1994). Checking the validity of the data is done by using a degree of credibility through both source and method triangulation techniques. The results of study showed that he development of Catholic-based school culture in the MGS Middle School was carried out with reference to the founding father's philosophy of the Semarang Marsudirini foundation. The philosophical values of the founders of the school became the main foundation in shaping the school's cultural character. With the strategy of developing a school culture that is realized in various programs and activities aimed at teachers and education personnel and students, it is able to make MGS Middle School become an outstanding school as well as a favorite school in the city of Semarang. Keywords: Development, School Culture, SMP Maria Gorreti Semarang Abstrak: Penelitian kualitatif dengan rancangan studi kasus ini bertujuan untuk mendeskripsikan tentang pengembangan budaya sekolah berbasis agama Katolik pada Sekolah Menengah Pertama (SMP) Maria Gorreti Semarang (MGS), dilihat dari aspek: 1) Proses lahirnya budaya sekolah berbasis agama Katolik, 2) Nilai-nilai karakter budaya sekolah berbasis agama Katolik, 3) Strategi pengembangan budaya sekolah berbasis agama Katolik, 4) Faktor pendukung dan kendala yang dihadapi dalam pengembangan budaya sekolah berbasis agama Katolik, dan 5) Upaya untuk meminimalisir kendala yang dihadapi dalam pengembangan budaya sekolah berbasis agama Katolik. Pengumpulan data dilakukan dengan metode wawancara mendalam, observasi partisipan, dan studi dokumentasi. Penetapan sumber data dilakukan dengan teknik purposive sampling. Analisis data dilakukan dengan menggunakan pola interaktif Miles dan Huberman (1994) Pengecekan keabsahan data dilakukan dengan menggunakan derajat kepercayaan (credibility) melalui teknik triangulasi baik sumber maupun metode. Hasil penelitian menunjukkan bahwa pengembangan budaya sekolah berbasis agama Katolik pada SMP MGS dilaksanakan dengan mengacu pada nilai-nilai filosofis pendiri (founding father) Yayasan Marsudirini Semarang. Nilai-nilai filosofis para pendiri sekolah tersebut menjadi landasan utama dalam pembentukan karakter budaya sekolah. Dengan strategi pengembangan budaya sekolah yang direalisasikan dalam berbagai program dan kegiatan yang ditujukan bagi guru dan tenaga kependikan serta para peserta didik mampu menjadikan SMP MGS menjadi sekolah berprestasi sekaligus sekolah favorit di Kota Semarang. Kata Kunci: Pengembangan, Budaya Sekolah, SMP Maria Gorreti Semarang References: Danim, S. (2007). Visi Baru Manajemen Sekolah. Jakarta: Bumi Aksara. Daryanto (2015). Pengelolahan Budaya & Iklim Sekolah. Yogyakarta: Gava Media. Departemen Pendidikan Nasional (Depdiknas). (2007). Manajemen Berbasis Sekolah. Jakarta: Ditjen Dikdasmen Direktorat Pembinaan Pendidikan Sekolah Menengah Pertama. Dewi, M. P. R. (2015). Internalisasi Budaya Sekolah Berbasis Islam (Studi Kasus di Madrasah Tsanawiyah Negeri 1 Model Palangka Raya). Skripsi tidak dipublikasikan, Universitas Palangka Raya: Program Studi Manajemen Pendidikan. Dewi, R. N. L. (2015). Motivasi Orang Tua Memilih Sekolah Berbasis Agama di MI Tahassus Prapagkidul Kecamatan Pituruh Kabupaten Purworejo. Skripsi tidak dipublikasikan, Universitas Negeri Yogyakarta: Program Studi Pendidikan Guru Sekolah Dasar. Hafidhuddin, D., & Tanjung, H. (2003). Manajemen Syariah dalam Praktik. Jakarta: Gema Insani. Husni, M. (2015). Budaya Sekolah dan Peningkatan Mutu Pendidikan. Diakses pada 25 Agustus 2018 dari: https://www.academia.edu/28569029/Budaya_Sekolah_ Dan_Peningkatkan_Mutu_Pendidikan. Miles, Matthew, B. & Huberman, A. M. (1994). Analisis Data Kualitatif Buku Sumber Tentang Metode-Metode Baru. Jakarta: UI-Press. Robbins, S. P. (1994). Teori Organisasi Struktur, desain & Aplikasi. Jarkarta: Arcan. Robbins, S. P. (2015). Perilaku Organisasi. Jakarta: Penerbit Salemba Empat. Siswanto. (2017). Apa dan Bagaimana Mengembangkan Kultur Sekolah. Klaten: Bosscript. SMP Maria Gorreti. (2017). Panduan Akademik dan Budi Pekerti SMP Maria Gorreti Semarang. Diakses pada 27 Maret 2018 dari: http://smpmariagoretti.sch.id/ panduanakademikdanbudipekerti. Sonhadji, A. (2007). Optimalisasi dalam Rangka Penjaminan Mutu Program Studi S1 PGSD. Makalah disajikan pada Workshop Optimalisasi Tata Pamong S1 PGSD Universitas PGRI Adi Buana Surabaya, 14 September 2007. Sonhadji, A. (2012). Manusia, Teknologi, dan Pendidikan Menuju Peradaban Baru. Malang: Penerbit Universitas Negeri Malang. Sudrajat, A. (2010). Pengembangan Budaya Sekolah. Diakses tanggal 28 Agustus 2018 dari: https://akhmadsudrajat.wordpress.com/2010/03/04/manfaat-prinsip-dan-asas-pengembangan-budaya- sekolah/comment-page-. Sunyoto, G. (2010). Sekolah Katolik dalam Harapan Gereja dan Masyarakat. Jurnal Pendidikan Agama Katolik, Vol. 3(2). Syafei, M. S. (2006). Bagaimana Anda Mendidik Anak: Tuntunan Praktis Orang Tua dalam Mendidik Anak. Bogor: Ghalia Indonesia. Tilaar, H. A. R. (2000). Paradigma Baru Pendidikan Nasional. Jakarta: PT. Rineka Cipta. Tirtahardja, U., & Sulo, S. (2005). Pengantar Pendidikan. Jakarta: PT. Rineka Cipta. Zamroni. (2005). Paradigma Pendidikan Masa Depan. Yogyakarta: Bayu Indra Grafika.

In 2006, the description in the law of the aim of the Danish Public Primary School, the People’s School, was changed. This change sheds light on the view of the individual in the Competition State. The article demonstrates how this view is different from the view of the individual in the Welfare State. Now the public primary school has as its task to educate the students to participate in the development of the national competitiveness of Danish society in the global economic competition.

Tourism latterly experiences significant changes and growth in all segments. Market demands and sophisticated tastes have led to necessity of providing diversified supply adapting individually to each tourist. In this process specific interests tourism are developing, which according to their characteristics attract and satisfy different profiles of tourists. Specificity of tourism offer and consequently tourism demand reflect in youth tourism, segmented primarily by age, but certainly by specific stylelife and way of travelling. This paper presents characteristics and trends of youth tourism in the world, focusing the current situation in Croatia, where a survey was conducted on youths, as potential participants of youth tourism. Results illustrate habits of Croatian youths as tourists, their needs, aspirations and possibilities to participate worldwide trends of youth tourism.

Straipsnyje į kultūrą žvelgiama kaip į egzistencinę kūrybą. Gyvenamasis pasaulis traktuojamas kaip kūrybinė aplinka, kurią nuolat plečia kultūros dalyvis. Iškeliama didžioji tezė, kad kultūros pasaulis yra judri visuma, kur plėtojama egzistencinė kūryba. Egzistencija, pasak autoriaus, skleidžiasi kultūros aplinkoje, kuri išlieka judri tik kaip egzistencinių projektų sąlytis. Iš didžiosios plaukianti mažoji tezė – apie kultūros reiškinių tikrumą (autentiškumą): tik nuolat besiplečianti, t. y. atvira ir nukreipta, gyvenimo visuma yra autentiška arba kultūriškai gyvybinga. Šią tezę autorius argumentuoja tuo, kad meninė išmonė tarnauja kaip egzistencinis veiksnys, o empiriniai faktai iškyla kultūros aplinkoje. Pagrindiniai žodžiai: egzistencinis projektas, kultūra, aplinka, globalizacija.Culture as Existential Creation Tomas Kačerauskas SummaryThe author analyses culture as an existential creation. The living world is treated as a creative environment which is developed by a participant of culture. The author suggests the cultural world to be a dynamic whole where existential creation is developed. According to the author, existence is developed in the cultural environment which is dynamic while it is a space of the inferaction of different existential projects. The other thesis deals with the authenticity of the cultural phenomena. The whole, which is dynamic, i.e. open and intentional, is authentic. The author argues that artistic fiction serves as an existential factor, and empirical facts emerge only in the cultural environment. Keywords: existential project, culture, environment, globalization.5%; font-family: Calibri, sans-serif;">

U radu se razmatraju obrazovna i kulturna uloga knjižnica u suvremenomdruštvu, njihov utjecaj na informacijsku pismenost, inkluziju teosnaživanje pojedinca i zajednice, te predstavljaju iskustva Hrvatskogaknjižničarskog društva u dvogodišnjem vođenju kampanje Imam pravo znati,imam pravo na knjižnicu, koja je bila usmjerena na podizanje razine svijestio ulozi knjižnica u društvu znanja, u poboljšavanju pristupa informacijamai obrazovanju, te pojačavanju građanske participacije i angažiranosti.

The word culture is rich with complex meanings and despite its use in common speech little is known about it and even less about the practices that contribute to ‘its’ continued existence, what might be called cultural sustainability. Edmonton Hiphop Kulture:Techniques of Self and Cultural Sustainability documents the role of techniques of self, defined as the daily practices an individual uses to transform his or her body, soul, thought and conduct of being (Foucault, 1988, p. 18), in the development and maintenance of Hiphop Kulture in Edmonton, Alberta. Using a Critical Constructivist methodology, the researchers document the weekly creation of Hiphop Kulture knowledge at Cipher5, a knowledge circle organized by Hip Hop specialists Andre Hamilton, Don Welsh, and MacEwan University professor Dr. Michael B. MacDonald. With Michel Foucault’s (1988) theory in mind that culture is a form of administration built by techniques of production, signification, domination and self (Kendall & Wickham, 1999, pp. 3-54), this paper documents the researchers’ exploration of techniques of self in Hiphop Kulture. The researchers theorize that these techniques, or cultural practices, include self-expression, belonging, and identity development and that these three techniques encourage the sustainability of Edmonton Hiphop Kulture. Research methods include participant observation at weekly Cipher5 meetings, autoethnography, interviews with Cipher5 members, and a literature review including a critical hermeneutic analysis of Hiphop literature.

Hybridity and the linguistic landscapeThis article argues that a linguistic landscape can be considered a hybrid when many languages and scripts simultaneously work within it. Being heterogeneous, urban signage (shop signs, business signs, outdoor advertising etc.) is open to hybridization, particularly in moments of historical and geopolitical transformation and at the intersections of different cultures. Analysing the linguistic landscape of Kiev’s Podil district, conscious, unconscious, explicit, and implicit hybridity are identified and examined. Linguistic hybridity, as an element of cultural hybridity, is closely related to everyday practices associated with work, food, clothes, hygiene, health, leisure, etc. Organic/unconscious and intentional/conscious forms of hybridization occur in linguistic creativity. The article shows that three languages (Ukrainian, Russian, and English), and two scripts (Latin and Cyrillic), participate in the hybridization process, and examples are cited. During the Soviet period, Russian was the dominant language in Ukraine and Kiev. The Soviet authorities reinforced Russian and weakened Ukrainian. The consequences of this colonial policy can be observed today, and one can see these results in the Ukrainian-Russian hybrid city-text. Since the restoration of Ukrainian independence in 1991, Ukraine has transformed from a post-colonial state to a European state, and has become part of a globalized world which uses English as a lingua franca. The effects of this transformation are visible in the linguistic landscape in the form of Ukrainian-Russian-English, Ukrainian-English, and Russian-English hybrid signs. Hybrydyzacja i krajobraz językowyArtykuł dotyczy problemu językowej hybrydyzacji przestrzeni publicznej. Krajobraz językowy współczesnego miasta można uznać za hybrydę, gdy jednocześnie funkcjonuje w nim wiele języków. Ze swej natury oznakowanie miejskie (szyldy sklepowe, znaki handlowe, reklama zewnętrzna itp.) jest otwarte na hybrydyzację, szczególnie w momentach historycznej i geopolitycznej transformacji oraz na skrzyżowaniu różnych kultur. Analiza krajobrazu językowego kijowskiego Podola pokazuje, że istnieje w niej świadoma i nieświadoma, jawna i ukryta hybryda. Hybrydyczność językowa – jako część hybrydowej kultury – jest ściśle związana z codziennymi praktykami związanymi z pracą, nauką, jedzeniem, odzieżą, higieną, zdrowiem, wypoczynkiem i nie tylko. Organiczne/nieświadome i celowe/świadome formy hybrydyzacji przejawiają się w twórczości językowej. Na procesy hybrydyzacji w Kijowie na Podole mają swój udział trzy języki: ukraiński, rosyjski i angielski oraz dwa alfabety: łaciński i cyrylica. Jako dziedzictwo kolonialnej przeszłości w przestrzeni publicznej Podola istnieje segment hybrydowego ukraińsko-rosyjskiego tekstu miejskiego. Od 1991 roku, w wyniku transformacji państwa postkolonialnego w państwo europejskie, Ukraina stała się częścią zglobalizowanego świata, w którym angielski jest używany jako lingua franca. Efekty tej transformacji są widoczne w krajobrazie językowym w postaci znaków hybrydowych ukraińsko-rosyjsko-angielskich, ukraińsko-angielskich i rosyjsko-angielskich.

This research examines the effect of rational factor, political and cultures to adoption and implementation of performance information in government organization. Eighty five respondents had participated in this research. The collecting data used a questionnaire survey and data were analyzed using an multiple regression. The results showed that the effects internal groups had significant to adoption and other had not effect to adoption, For implementation, internal roles and external group had significant effect and either. Further, this study found that rational factors, political and cultures con explain the adoption amount 35% and 57 % for implementation.

From icon to punk portrait: The iconicity of the ruler image in the context of the transformation of the idea of the Serbian stateThe article describes transformation in the iconographic forms of power representations in Serbian culture as determinants of the evolution of the idea of the State and Serbian political culture. In visual terms, the key stages of their development correspond to the genealogical dynastic image of the religious character (loza) in the middle ages, and the “disenchanted” historical and representative portrait of a ruler that was subordinated to the national idea on the threshold of modernity. These forms not only participate in the establishment of political leadership and the creation of the field of power, but they also stimulate their change. The author examines these issues from the perspective of visual studies, which problematize the phenomenon of the performativity of the image. A particular variation of the performativity of the image is iconicity, understood as drafting and making present reality using esthetic and visual values. The aim of the analysis is to show how the local, namely Serbian, pattern of culture of power models the universal mechanisms of forming and legitimizing the authority of the State. Od ikony do punk portretu. Ikoniczność wizerunku władcy w kontekście przemian idei państwa serbskiegoArtykuł dotyczy przeobrażeń ikonograficznych form reprezentacji władzy w kulturze serbskiej jako wyznaczników ewolucji idei państwa oraz kultury politycznej Serbów. W wymiarze wizualnym kluczowym etapom ich rozwoju odpowiadają: w średniowieczu genealogiczny wizerunek dynastyczny o charakterze religijnym (loza), a u progu nowożytności „odczarowany” portret historyczny i reprezentacyjny władcy, podporządkowany idei narodowej. Formy te uczestniczą w stanowieniu przywództwa politycznego i wytwarzaniu pola władzy oraz stymulują ich zmianę. Autorka rozpatruje te zagadnienia z perspektywy visual studies, które problematyzują zjawisko performatywności obrazu. Jej szczególną odmianą jest ikoniczność, rozumiana jako stanowienie i uobecnianie rzeczywistości za pomocą wartości estetycznych, wizualnych. Celem analizy jest ukazanie, w jaki sposób lokalny, tj. serbski wzór kultury władzy modeluje uniwersalne mechanizmy formowania i legitymizacji autorytetu państwa.

Clinical community health facilities where undergraduate students are placed for their practical work in community nursing science are dynamic and have undergone major transformation over the past few years. In the clinical field, community nurses and undergraduate students are representative of the different races and language and ethnic groups in the South African population, with each group espousing different value systems. Both parties – students and community nurses – report that, due to these differences, value conflicts are experienced during clinical accompaniment and that this has negative effects on clinical learning in community nursing science.The goal of this study was to explore and describe the experiences of students with regard to value-sensitive clinical accompaniment in the community nursing environment. An exploratory, descriptive and contextual design was used. Interactions between community nurses and students during clinical accompaniment were explored for value sensitivity by means of video recordings,participant observation and focus group interviews. Data were collected by means of video recordings, participant observation and focus group interviews. The data were analysed and coded by the researcher and the external coder, using an inductive descriptive method to identify important segments of the regularity of behaviour. The focus group interviews were transcribed, analysed and coded by the researcher and the external coder, using Tesch’s steps of analysis (Creswell 1994:155–156).Lincoln and Guba’s criteria (1985:290) for trustworthiness were applied to the study.The general findings indicate that clinical accompaniment in community nursing is not value sensitive and, as a result, guidelines for value-sensitive clinical accompaniment need to be developed for undergraduate students in the community nursing environment. The following values (values for which guidelines need to be developed) were identified: respect during clinical accompaniment,value-sensitive communication and sensitivity to the quality of clinical accompaniment.OpsommingKliniese gemeenskapsgesondheidsfasiliteite waar voorgraadse studente geplaas word vir gemeenskapsverpleegkundepraktika is dinamies en het groot veranderinge oor die laaste paar jare ondergaan. In die kliniese veld verteenwoordig gemeenskapsverpleegkundiges en voorgraadse studente verskillende rasse en taal- en etniese groepe in die Suid-Afrikaanse bevolking, elkeen met verskillende waardes. Albei partye – studente en gemeenskapsverpleegkundiges – het gerapporteer dat waardekonflik weens verskillende kulture en waardes tydens kliniese begeleiding ervaar word,wat kliniese leer op sy beurt in gemeenskapsverpleegkunde negatief beïnvloed.Die doel van die studie was om die belewenis van studente met betrekking tot waardesensitiewe kliniese begeleiding in gemeenskapsverpleegkunde te verken en te beskryf. ’n Verkennende, beskrywende en kontekstuele ontwerp is gebruik. Die interaksie wat tussen die gemeenskapsverpleegkundiges en studente tydens kliniese begeleiding plaasgevind het, is vir waardesensitiwiteit deur middel van video opnames, deelnemerobservasie en fokusgroeponderhoude verken. Die data wat deur middel van video-opnames en deelnemerobservasie ingesamel is, is deur die navorser en ’n eksterne kodeerder ontleed en gekodeer.’n Induktiewe beskrywende metode is gebruik om belangrike segmente van die gereeldheid van gedrag te identifiseer en beskryf. Fokusgroeponderhoude is deur die navorsers en ’n eksterne kodeerder getranskribeer, ontleed en gekodeer deur gebruik te maak van Tesch se stappe van analise (Creswell 1994:155–156). Lincoln en Guba (1985:290) se kriteria vir geloofwaardigheid is in die studie gebruik.Die algemene bevindinge dui daarop dat kliniese begeleiding in gemeenskapsverpleegkunde nie waarde-sensitief is nie. Gevolglik moet riglyne vir waarde-sensitiewe kliniese begeleiding vir voorgraadse studente in gemeenskapsverpleegkunde ontwikkel word. Die volgende waardes(waardes waarvoor riglyne ontwikkel moet word) is geïdentifiseer, naamlik respek tydens kliniese begeleiding, waarde-sensitiewe kommunikasie en sensitiwiteit vir gehalte van kliniese begeleiding.

Symbolic crusades in Lusatia and Brittany? An analysis of minority language movements from the perspective of status politicsThis paper proposes to analyse mobilizations for regional minority languages in Lusatia and Brittany from the perspective of “status politics”. In a post-modern context, where traditional speech communities are fragmented by territorial and social mobility, speaking a minority language seems to be a matter of personal choice, structured through engagement and activism. Assuming that languages are part of a linguistic economy shaped by power conflicts and struggle for classifications, this article approaches the promotion of regional and minority languages as a struggle for social recognition of particular cultures, styles of life and collective prestige. By using the tools of political sociology, our ambition is to examine actions for Upper and Lower Sorbian, Breton and Gallo as symbolic ones, aiming at influencing the distribution of social prestige in Lusatia and Brittany, thus exceeding mere language issues. Today, campaigners for minority languages of Lusatia and Brittany participate in “revitalization movements” which also assert visions of the social world. Drawing on semi-structured interviews with language activists and on participatory observations, the idea is to consider to what extent linguistic mobilizations can be qualified as symbolic crusades”, and in what ways this sociological notion could be useful to understand the mechanisms at work in linguistic collective action in general. Krucjaty symboliczne na Łużycach i w Bretanii? Próba spojrzenia na aktywizm mniejszości językowych poprzez analizę polityki statusuArtykuł proponuje spojrzenie na mobilizację użytkowników regionalnych języków mniejszościowych na Łużycach i w Bretanii z perspektywy polityki statusu. W ponowoczesnym kontekście, w którym tradycyjne wspólnoty komunikacyjne zostały rozbite przez wzrost mobilności terytorialnej i społecznej, używanie języka mniejszościowego wydaje się kwestią jednostkowego wyboru, realizowanego poprzez osobiste zaangażowanie i aktywizm. Przyjmując założenie, że języki stanowią element ekonomii lingwistycznej, kształtowanej przez konflikty władzy i potrzebę klasyfikacji, artykuł traktuje promowanie języków regionalnych i mniejszościowych jako walkę o akceptację konkretnych kultur i stylów życia oraz o prestiż społeczny. Korzystając z narzędzi socjologii politycznej, autorka stawia sobie za cel zbadanie działań na rzecz języków górnołużyckiego, dolnołużyckiego, bretońskiego i gallo jako działalności symbolicznej, mającej prowadzić do zmian w dystrybucji prestiżu społecznego na Łużycach i w Bretanii, a zatem wykraczającej poza kwestie czysto językowe. Obecnie działacze na rzecz języków mniejszościowych na Łużycach i w Bretanii biorą udział w „ruchu rewitalizacyjnym”, który przedstawia również własną wizję świata społecznego. Opierając się na częściowo ustrukturyzowanych wywiadach z aktywistami językowymi oraz na obserwacji uczestniczącej, autorka próbuje określić, do jakiego stopnia mobilizacja językowa może być uznana za „krucjatę symboliczną” i w jaki sposób ta wywodząca się z socjologii koncepcja może być przydatna dla zrozumienia mechanizmów funkcjonujących w szerszym kontekście działań zbiorowych o charakterze językowym.

Penelitian Klinis ABSTRAK Efek Pemberian Statin Terhadap Migrasi Endothelial Progenitor Cell (EPC) Pada Darah Tepi Penderita Penyakit Jantung Koroner Stabil Tyagita Verdena Rani Savitri, Yudi Her Oktaviono, Djoko Soemantri Latar Belakang: Endothlelial progenitor cell (EPC) berpartisipasi dalam perbaikan endotel dan pertumbuhan pembuluh darah baru. Farmakoterapi kardiovaskular telah dibuktikan dapat memperbaiki jumlah dan fungsi EPC pada penderita dengan risiko kardiovaskular. Banyak studi melaporkan bahwa statin memiliki efek yang menguntungkan terhadap EPC dengan meningkatkan jumlah dan fungsi EPC, termasuk didalamnya adalah fungsi migrasi. Oleh karena itu, kami melakukan penelitian untuk menganalisis efek tiga statin yang berbeda terhadap migasi EPC. Tujuan: Untuk menganalisis efek pemberian statin terhadap migrasi EPC pada darah tepi penderita penyakit jantung koroner stabil. Metode: Penelitian ini kami lakukan secara in vitro true experimental post-test only control group design. Sel mononuklear diisolasi dari darah tepi penderita penyakit jantung koroner stabil dan dilakukan kultur dalam medium Stemline II Hematopoietic Stemcell Expansion Medium selama 3 hari. Kemudian sampel dibagi menjadi empat kelompok yaitu kelompok simvastatin 0.5 µmol/L,, atorvastatin 0.5 µmol/L, rosuvastatin 0.5 µmol/L dan kelompok kontrol kemudian diinkubasi selama 48 jam. Metode imunositokimia dilakukan untuk identifikasi EPC dengan mengevaluasi ekspresi CD34+. Pada hari ke-5 kultur, sel di pindahkan ke bagian atas transwell system sebanyak 5x105 sel per sumur perlakuan , kemudian di inkubasi selama 1 hari. Sel yang berpindah pada sumur transwell system bagian bawah dihitung dengan automatic cell counter dengan pewarnaan typhan blue. Data dianalisis dengan independent t test dan ANOVA. Hasil: Hasil independent t test terhadap hasil migrasi pada transwell system menunjukkan peningkatan bermakna terhadap migrasi EPC pada kelompok simvastatin, atorvastatin, dan rosuvastatin dibandingkan dengn kelompok kontrol (234000 ± 1290. 994, 265000 ± 1290. 994, 203000 ± 1290. 994 vs 174071.43 ± 1426. 785, p<0.05). Migrasi EPC juga berbeda antar kelompok statin, dimana efek tertinggi didapatkan pada kelompok atorvastatin. Migrasi EPC pada kelompok atorvastatin lebih tinggi daripada kelompok simvastatin (265000 ± 1290. 994 vs 234000 ± 1290. 994, p<0.05), dan simvastatin lebih tinggi daripada kelompok rosuvastatin (234000 ± 1290. 994 vs 203000 ± 1290. 994, p<0.05). Pemeriksaan imunositokimia menunjukkan ekspresi positif terhadap CD34+. Kesimpulan: Statin meningkatkan migrasi EPC pada darah tepi penderita penyakit jantung koroner stabil. Efek tertinggi tampak pada kelompok atorvastatin, diikuti kelompok simvastatin, dan rosuvastatin. Kata kunci: Migrasi EPC, simvastatin, atorvastatin, rosuvastatin Clinical Research ABSTRACT Effect of Statins on Endothelial Progenitor Cell (EPC) Migration from Peripheral Blood of Stable Coronary Artery Disease Patient Tyagita Verdena Rani Savitri Yudi Her Oktaviono Djoko Soemantri Background: Endothelial progenitor cell (EPC) participates in endothelial repair and new blood vessel growth. Cardiovascular pharmacotherapy has been shown to improve the amount and function of EPC in patients with cardiovascular risk. Many studies report that statins have a beneficial effect on EPC by increasing the number and function of EPC, including the migration function. Therefore, we conducted a study to analyze the effects of three different statins on EPC migration. Objective: To analyze the effect of statins on EPC migration from peripheral blood of stable coronary artery disease (SCAD) patient. Methods: This was an in vitro true experimental post-test only control group design. The MNCs were isolated from peripheral blood of SCAD patient and were cultured in Stemline II Hematopoietic Stemcell Expansion Medium in 3 days. Then samples were put into four groups, simvastatin 0.5 µmol/L, atorvastatin 0.5 µmol/L, rosuvastatin 0.5 µmol/L and control, then incubated for 48 hours. Immunocytochemical examination was performed to evaluate expression of CD34+. On the 5th day of culture, 5x105 cells per group were transferred to the upper chamber of the transwell system, then incubated for 1 day. Cells that migrated to the lower chamber of transwell system were calculated by automatic cell counter with typhan blue coloring. Data were analyzed by independent T-test and ANOVA. Results: The results of independent T-tests showed a significant increase in EPC migration in the simvastatin, atorvastatin, and rosuvastatin groups compared with the control group (234000 ± 1290.994, 265000 ± 1290.994, 203000 ± 1290. 994 vs 174071.43 ± 1426 785, p <0.05). EPC migration also differed between statin groups, where the highest effect was found in the atorvastatin group. EPC migration in the atorvastatin group was higher than the simvastatin group (265,000 ± 1290,994 vs 234,000 ± 1290,994, p <0.05), and simvastatin was higher than the rosuvastatin (234,000 ± 1290,994 vs 203000 ± 1290. 994, p < 0.05). Immunocytochemical examination showed a positive expression on CD34+. Conclusion: Statins increase EPC migration from peripheral blood of SCAD patient. Atorvastatin showed the highest EPC migration, followed by simvastatin, and rosuvastatin. Keywords: EPC migration, simvastatin, atorvastatin, rosuvastatin

<p><em>The migration of people to settle in a region often causes conflict. Conflict is caused by several factors such as differences in customs, economic, political, and educational disparities of the home region and the current community environment. Qualitative research with this case study approach is intended to analyze the rationality of the residents choosing Fusha Village and the social adaptation strategies carried out by the migrant population in the community. collected from migrant communities, community leaders, and village governments. Observations, in-depth interviews, and several related documents are analyzed with rationality theory. The results showed that the migrant population chose Fusha Village because of the environment of the community that is more accepting of diversity, the availability of health facilities, education, economy (market). Strategies carried out by migrant communities, first; language adaptation, as most of the migrant population is from Java. Second, socio-cultural adaptation, the migrant population participates in various citizen activities such as tahlilan (Religious in Islam), marriage, and several other activities. Third; food adaptation is tailored to the tastes of the local community. Fourth; cross-marriage between the migrant population and the local community. The scientific contribution of this article is to add to the understanding that in addition to factors close to the city, the complete facilities of militated migrant populations choosing to the house are security, comfort, and harmony in society.</em></p><p><strong><em>Keywords: Rationality, Adaptation, Migration </em></strong></p><h2> </h2><p><strong>Abstrak</strong></p><p>Migrasi penduduk untuk menetap di suatu wilayah sering menimbulkan konflik. Konflik disebabkan karena beberapa faktor antara lain perbedaan adat istiadat, kesenjangan ekonomi, politik dan pendidikan daerah asal dengan lingkungan masyarakat saat ini. Penelitian kualitatif dengan pendekatan studi kasus ini pertujuan menganalisis rasionalitas penduduk memilih Desa Fusha dan strategi adaptasi sosial yang dilakukan oleh penduduk migran di lingkungan masyarakat. primer dikumpulkan dari masyarakat migran, tokoh masyarakat dan pemerintah desa. Hasil observasi, in-depth interview, dan beberapa dokumen terkait dianalisis dengan teori rasionalitas. Hasil penelitian menunjukkan penduduk migran memilih Desa Fusha karena lingkungan masyarakat yang lebih menerima keberagaman, tersedianya fasilitas kesehatan, pendidikan, perekonomian (pasar). Strategi yang dilakukan oleh masyarakat migran, pertama; adaptasi bahasa, karena sebagian besar penduduk migran berasal dari Jawa. Kedua, adaptasi sosial kultural, penduduk migran mengikuti berbagai kegiatan warga seperti tahlilan, pernikahan dan beberapa kegiatan lainnya. Ketiga; adaptasi makanan disesuaikan dengan selera masyarakat lokal. Keempat; melakukan pernikahan silang antara penduduk migran dan masyarakat lokal. Kontribusi keilmuan artikel ini adalah menambah pemahaman bahwa selain faktor dekat dengan kota, fasilitas yang lengkap salah faktor penduduk migran memilih tempat tinggal adalah keamanan, kenyamanan dan keharmonisan dalam masyarakat.</p><strong>Kata kunci : Rasionalitas, Adaptasi, Migrasi</strong>

IntroductionThis short article examines contemporary artistic use of walkie-talkies across two projects: Saturday (2002) by Sabrina Raaf and Walk That Sound (2014) by Lukatoyboy. Drawing on Dominic Pettman’s notion of sonic intimacy, I argue that both artists incorporate walkie-talkies as part of their explorations of mediated wandering, and in ways that seek to capture sonic ambiances and intimacies. One thing that is striking about both these works is that they rethink what’s possible with walkie-talkies; both artists use them not just as low-tech, portable devices for one-to-one communication over distance, but also—and more strikingly—as (covert) recording equipment for capturing, while wandering, snippets of intimate conversation between passers-by and the “voice” of the surrounding environment. Both artworks strive to make the familiar strange. They prompt us to question our preconceived perceptions of, and affective engagements with, the people and places around us, to listen more attentively to the voices of others (and the “Other”), and to aurally inhabit in new ways the spaces and places we find ourselves in and routinely pass through.The walkie-talkie is an established, simple communication device, consisting of a two-way radio transceiver with a speaker and microphone (in some cases, the speaker is also used as the microphone) and an antenna (Wikipedia). Walkie-talkies are half-duplex communication devices, meaning that they use a single radio channel: only one radio on the channel can transmit at a time, but many can listen; when a user wishes to talk, they must turn off the receiver and turn on the transmitter by pressing a push-to-talk button (Wikipedia). In some models, static—known as squelch—is produced each time the push-to-talk button is depressed. The push-to-talk button is a feature of both projects: in Saturday, it transforms the walkie-talkie into a cheap, portable recorder-transmitter. In Walk That Sound, rapid fire exchanges of conversation using the push-to-talk button feature strongly.Interestingly, walkie-talkies were developed during World War Two. While they continue to be used within certain industrial settings, they are perhaps best known as a “quaint” household toy and “fun tool” (Smith). Early print ads for walkie-talkie toys marketed them as a form of both spyware for kids (with the Gabriel Toy Co. releasing a 007-themed walkie-talkie set) and as a teletechnology for communication over distance—“how thrilling to ‘speak through space!’”, states one ad (Statuv “New!”). What is noteworthy about these early ads is that they actively promote experimental use of walkie-talkies. For instance, a 1953 ad for Vibro-Matic “Space Commander” walkie-talkies casts them as media transmission devices, suggesting that, with them, one can send and receive “voice – songs – music” (Statuv “New!”). In addition, a 1962 ad for the Knight-Kit walkie-talkie imagines “you’ll find new uses for this exciting walkie-talkie every day” (Statuv “Details”). Resurgent interest in walkie-talkies has seen them also promoted more recently as intimate tools “for communication without asking permission to communicate” (“Nextel”); this is to say that they have been marketed as devices for synchronous or immediate communication that overcome the limits of asynchronous communication, such as texting, where there might be substantial delays between the sending of a message and receipt of a response. Within this context, it is not surprising that Snapchat and Instagram have also since added “walkie-talkie” features to their messaging services. The Nextel byline, emphasising “without asking permission”, also speaks to the possibilities of using walkie-talkies as rudimentary forms of spyware.Within art practice that explores mediated forms of wandering—that is, walking while using media and various “remote transmission technologies” (Duclos 233)—walkie-talkies hold appeal for a number of reasons, including their particular aesthetic qualities, such as the crackling or static sound (squelch) that one encounters when using them; their portability; their affordability; and, the fact that, while they can be operated on multiple channels, they tend to be regarded primarily as devices that permit two-way, one-to-one (and therefore intimate, if not secure) remote communication. As we will see below, however, contemporary artists, such as the aforementioned earlier advertisers, have also been very attentive to the device’s experimental possibilities. Perhaps the best known (if possibly apocryphal) example of artistic use of walkie-talkies is by the Situationist International as part of their explorations in urban wandering (a revolutionary strategy called dérive). In the Situationist text from 1960, Die Welt als Labyrinth (Anon.), there is a detailed account of how walkie-talkies were to form part of a planned dérive, which was organised by the Dutch section of the Situationist International, through the city of Amsterdam, but which never went ahead:Two groups, each containing three situationists, would dérive for three days, on foot or eventually by boat (sleeping in hotels along the way) without leaving the center of Amsterdam. By means of the walkie-talkies with which they would be equipped, these groups would remain in contact, with each other, if possible, and in any case with the radio-truck of the cartographic team, from where the director of the dérive—in this case Constant [Nieuwenhuys]—moving around so as to maintain contact, would define their routes and sometimes give instructions (it was also the director of the dérive’s responsibility to prepare experiments at certain locations and secretly arranged events.) (Anon.) This proposed dérive formed part of Situationist experiments in unitary urbanism, a process that consisted of “making different parts of the city communicate with one another.” Their ambition was to create new situations informed by, among other things, encounters and atmospheres that were registered through dérive in order to reconnect parts of the city that were separated spatially (Lefebvre quoted in Lefebvre and Ross 73). In an interview with Kristin Ross, Henri Lefebvre insists that the Situationists “did have their experiments; I didn’t participate. They used all kinds of means of communication—I don’t know when exactly they were using walkie-talkies. But I know they were used in Amsterdam and in Strasbourg” (Lefebvre quoted in Lefebvre and Ross 73). However, as Rebecca Duclos points out, such use “is, in fact, not well documented”, and “none of the more well-known reports on situationist activity […] specifically mentions the use of walkie-talkies within their descriptive narratives” (Duclos 233). In the early 2000s, walkie-talkies also figured prominently, alongside other media devices, in at least two location-based gaming projects by renowned British art collective Blast Theory, Can You See Me Now? (2001) and You Get Me (2008). In the first of these projects, participants in the game (“online players”) competed against members of Blast Theory (“runners”), tracking them through city streets via a GPS-enabled handheld computer that runners carried with them. The goal for online players was to move an avatar they created through a virtual map of the city as multiple runners “pursued their avatar’s geographical coordinates in real-time” (Leorke). As Dale Leorke explains, “Players could see the locations of the runners and other players and exchange text messages with other players” (Leorke 27), and runners could “read players’ messages and communicate directly with each other through a walkie-talkie” (28). An audio stream from these walkie-talkie conversations allowed players to eavesdrop on their pursuers (Blast Theory, Can You See Me Now?).You Get Me was similarly structured, with online players and “runners” (eight teenagers who worked with Blast Theory on the game). Remotely situated online players began the game by listening to the “personal geography” of the runners over a walkie-talkie stream (Blast Theory, You Get Me). They then selected one runner, and tracked them down by navigating their own avatar, without being caught, through a virtual version of Mile End Park in London, in pursuit of their chosen runner who was moving about the actual Mile End Park. Once their chosen runner was contacted, the player had to respond to a question that the runner posed to them. If the runner was satisfied with the player’s answer, conversation switched to “the privacy of a mobile phone” in order to converse further; if not, the player was thrown back into the game (Blast Theory, You Get Me). A key aim of Blast Theory’s work, as I have argued elsewhere (Wilken), is the fostering of interactions and fleeting intimacies between relative and complete strangers. The walkie-talkie is a key tool in both the aforementioned Blast Theory projects for facilitating these interactions and intimacies.Beyond these well-known examples, walkie-talkies have been employed in productive and exploratory ways by other artists. The focus in this article is on two specific projects: the first by US-based sound artist Sabrina Raaf, called Saturday (2002) and the second by Serbian sound designer Lukatoyboy (Luka Ivanović), titled Walk That Sound (2014). Sonic IntimaciesThe concept that gives shape and direction to the analysis of the art projects by Raaf and Lukatoyboy and their use of walkie-talkies is that of sonic intimacy. This is a concept of emerging critical interest across media and sound studies and geography (see, for example, James; Pettman; Gallagher and Prior). Sonic intimacy, as Dominic Pettman explains, is composed of two simultaneous yet opposing orientations. On the one hand, sonic intimacy involves a “turning inward, away from the wider world, to more private and personal experiences and relationships” (79). While, on the other hand, it also involves a turning outward, to seek and heed “the voice of the world” (79)—or what Pettman refers to as the “vox mundi” (66). Pettman conceives of the “vox mundi” as an “ecological voice”, whereby “all manner of creatures, agents, entities, objects, and phenomena” (79) have the opportunity to speak to us, if only we were prepared to listen to our surroundings in new and different ways. In a later passage, he also refers to the “vox mundi” as a “carrier or potentially enlightening alterity” (83). Voices, Pettman writes, “transgress the neat divisions we make between ‘us’ and ‘them’, at all scales and junctures” (6). Thus, Pettman’s suggestion is that “by listening to the ‘voices’ that lie dormant in the surrounding world […] we may in turn foster a more sustainable relationship with [the] local matrix of specific existences” (85), be they human or otherwise.This formulation of sonic intimacy provides a productive conceptual frame for thinking through Raaf’s and Lukatoyboy’s use of walkie-talkies. The contention in this article is that these two projects are striking for the way that they both use walkie-talkies to explore, simultaneously, this double articulation or dual orientation of sonic intimacy—a turning inwards to capture more private and personal experiences and conversations, and a turning outwards to capture the vox mundi. Employing Pettman’s notion of sonic intimacy as a conceptual frame, I trace below the different ways that these two projects incorporate walkie-talkies in order to develop mediated forms of wandering that seek to capture place-based sonic ambiances and sonic intimacies.Sabrina Raaf, Saturday (2002)US sound artist Sabrina Raaf’s Saturday (2002) is a sound-based art installation based on recordings of “stolen conversations” that Raaf gathered over many Saturdays in Humboldt Park, Chicago. Raaf’s work harks back to the early marketing of walkie-talkie toys as spyware. In Raaf’s hands, this device is used not for engaging in intimate one-to-one conversation, but for listening in on, and capturing, the intimate conversations of others. In other words, she uses this device, as the Nextel slogan goes, for “communication without permission to communicate” (“Nextel”). Raaf’s inspiration for the piece was twofold. First, she has noted that “with the overuse of radio frequency bands for wireless communications, there comes the increased occurrence of crossed lines where a private conversation becomes accidentally shared” (Raaf). Reminiscent of Francis Ford Coppola’s film The Conversation (1974), in which surveillance expert Harry Caul (Gene Hackman) records the conversation of a couple as they walk through crowded Union Square in San Francisco, Raaf used a combination of walkie-talkies, CB radios, and “various other forms of consumer spy […] technology in order to actively harvest such communication leaks” (Raaf). The second source of inspiration was noticing the “sheer quantity of non-phone, low tech, radio transmissions that were constantly being sent around [the] neighbourhood”, transmissions that were easily intercepted. These conversations were eclectic in composition and character:The transmissions included communications between gang members on street corners nearby and group conversations between friends talking about changes in the neighbourhood and their families. There were raw, intimate conversations and often even late night sex talk between potential lovers. (Raaf)What struck Raaf about these conversations, these transmissions, was that there was “a furtive quality” to most of them, and “a particular daringness to their tone”.During her Saturday wanderings, Raaf complemented her recordings of stolen snippets of conversation with recordings of the “voice” of the surrounding neighbourhood—“the women singing out their windows to their radios, the young men in their low rider cars circling the block, the children, the ice cream carts, etc. These are the sounds that are mixed into the piece” (Raaf).Audience engagement with Saturday involves a kind of austere intimacy of its own that seems befitting of a surveillance-inspired sonic portrait of urban and private life. The piece is accessed via an interactive glove. This glove is white in colour and about the size of a large gardening glove, with a Velcro strap that fastens across the hand, like a cycling glove. The glove, which only has coverings for thumb and first two fingers (it is missing the ring and little fingers) is wired into and rests on top of a roughly A4-sized white rectangular box. This box, which is mounted onto the wall of an all-white gallery space at the short end, serves as a small shelf. The displayed glove is illuminated by a discrete, bent-arm desk lamp, that protrudes from the shelf near the gallery wall. Above the shelf are a series of wall-mounted colour images that relate to the project. In order to hear the soundtrack of Saturday, gallery visitors approach the shelf, put on the glove, and “magically just press their fingertips to their forehead [to] hear the sound without the use of their ears” (Raaf). The glove, Raaf explains, “is outfitted with leading edge audio electronic devices called ‘bone transducers’ […]. These transducers transmit sound in a very unusual fashion. They translate sound into vibration patterns which resonate through bone” (Raaf).Employing this technique, Raaf explains, “permits a new way of listening”:The user places their fingers to their forehead—in a gesture akin to Rodin’s The Thinker or of a clairvoyant—in order to tap into the lives of strangers. Pressing different combinations of fingers to the temple yield plural viewpoints and group conversations. These sounds are literally mixed in the bones of the listener. (Raaf) The result is a (literally and figuratively) touching sonic portrait of Humboldt Park, its residents, and the “voice” of its surrounding neighbourhoods. Through the unique technosomatic (Richardson) apparatus—combinations of gestures that convey the soundscape directly through the bones and body—those engaging with Saturday get to hear voices in/of/around Humboldt Park. It is a portrait that combines sonic intimacy in the two forms described earlier in this article. In its inward-focused form, the gallery visitor-listener is positioned as a voyeur of sorts, listening into stolen snippets of private and personal relationships, experiences, and interactions. And, in its outward-focused form, the gallery visitor-listener encounters a soundscape in which an array of agents, entities, and objects are also given a voice. Additional work performed by this piece, it seems to me, is to be found in the intermingling of these two form of sonic intimacy—the personal and the environmental—and the way that they prompt reflection on mediation, place, urban life, others, and intimacy. That is to say that, beyond its particular sonic portrait of Humboldt Park, Saturday works in “clearing some conceptual space” in the mind of the departing gallery visitor such that they might “listen for, if not precisely to, the collective, polyphonic ‘voice of the world’” (Pettman 6) as they go about their day-to-day lives.Lukatoyboy, Walk That Sound (2014)The second project, Walk That Sound, by Serbian sound artist Lukatoyboy was completed for the 2014 CTM festival. CTM is an annual festival event that is staged in Berlin and dedicated to “adventurous music and art” (CTM Festival, “About”). A key project within the festival is CTM Radio Lab. The Lab supports works, commissioned by CTM Festival and Deutschlandradio Kultur – Hörspiel/Klangkunst (among other partnering organisations), that seek to pair and explore the “specific artistic possibilities of radio with the potentials of live performance or installation” (CTM Festival, “Projects”). Lukatoyboy’s Walk That Sound was one of two commissioned pieces for the 2014 CTM Radio Lab. The project used the “commonplace yet often forgotten walkie-talkie” (CTM Festival, “Projects”) to create a moving urban sound portrait in the area around the Kottbusser Tor U-Bahn station in Berlin-Kreuzberg. Walk That Sound recruited participants—“mobile scouts”—to rove around the Kottbusser Tor area (CTM Festival, “Projects”). Armed with walkie-talkies, and playing with “the array of available and free frequencies, and the almost unlimited amount of users that can interact over these different channels”, the project captured the dispatches via walkie-talkie of each participant (CTM Festival, “Projects”). The resultant recording of Walk That Sound—which was aired on Deutschlandradio (see Lukatoyboy), part of a long tradition of transmitting experimental music and sound art on German radio (Cory)—forms an eclectic soundscape.The work juxtaposes snippets of dialogue shared between the mobile scouts, overheard mobile phone conversations, and moments of relative quietude, where the subdued soundtrack is formed by the ambient sounds—the “voice”—of the Kottbusser Tor area. This voice includes distant traffic, the distinctive auditory ticking of pedestrian lights, and moments of tumult and agitation, such as the sounds of construction work, car horns, emergency services vehicle sirens, a bottle bouncing on the pavement, and various other repetitive yet difficult to identify industrial sounds. This voice trails off towards the end of the recording into extended walkie-talkie produced static or squelch. The topics covered within the “crackling dialogues” (CTM Festival, “Projects”) of the mobile scouts ranged widely. There were banal observations (“I just stepped on a used tissue”; “people are crossing the street”; “there are 150 trains”)—wonderings that bear strong similarities with French writer Georges Perec’s well-known experimental descriptions of everyday Parisian life in the 1970s (Perec “An Attempt”). There were also intimate, confiding, flirtatious remarks (“Do you want to come to Turkey with me?”), as well as a number of playfully paranoid observations and quips (“I like to lie”; “I can see you”; “do you feel like you are being recorded?”; “I’m being followed”) that seem to speak to the fraught history of Berlin in particular as well as the complicated character of urban life in general—as Pettman asks, “what does ‘together’ signify in a socioeconomic system so efficient in producing alienation and isolation?” (92).In sum, Walk That Sound is a strangely moving exploration of sonic intimacy, one that shifts between many different registers and points of focus—much like urban wandering itself. As a work, it is variously funny, smart, paranoid, intimate, expansive, difficult to decipher, and, at times, even difficult to listen to. Pettman argues that, “thanks in large part to the industrialization of the human ear […], we have lost the capacity to hear the vox mundi, which is […] the sum total of cacophonous, heterogeneous, incommensurate, and unsynthesizable sounds of the postnatural world” (8). Walk That Sound functions almost like a response to this dilemma. One comes away from listening to it with a heightened awareness of, appreciation for, and aural connection to the rich messiness of the polyphonic contemporary urban vox mundi. ConclusionThe argument of this article is that Sabrina Raaf’s Saturday and Lukatoyboy’s Walk That Sound are two projects that both incorporate walkie-talkies in order to develop mediated forms of wandering that seek to capture place-based sonic ambiances and sonic intimacies. Drawing on Pettman’s notion of “sonic intimacy”, examination of these projects has opened consideration around voice, analogue technology, and what Nick Couldry refers to as “an obligation to listen” (Couldry 580). In order to be heard, Pettman remarks, and “in order to be considered a voice at all”, and therefore as “something worth heeding”, the vox mundi “must arrive intimately, or else it is experienced as noise or static” (Pettman 83). In both the projects discussed here—Saturday and Walk That Sound—the walkie-talkie provides this means of “intimate arrival”. As half-duplex communication devices, walkie-talkies have always fulfilled a double function: communicating and listening. This dual functionality is exploited in new ways by Raaf and Lukatoyboy. In their projects, both artists turn the microphone outwards, such that the walkie-talkie becomes not just a device for communicating while in the field, but also—and more strikingly—it becomes a field recording device. The result of which is that this simple, “playful” communication device is utilised in these two projects in two ways: on the one hand, as a “carrier of potentially enlightening alterity” (Pettman 83), a means of encouraging “potential encounters” (89) with strangers who have been thrown together and who cross paths, and, on the other hand, as a means of fostering “an environmental awareness” (89) of the world around us. In developing these prompts, Raaf and Lukatoyboy build potential bridges between Pettman’s work on sonic intimacy, their own work, and the work of other experimental artists. For instance, in relation to potential encounters, there are clear points of connection with Blast Theory, a group who, as noted earlier, have utilised walkie-talkies and sound-based and other media technologies to explore issues around urban encounters with strangers that promote reflection on ideas and experiences of otherness and difference (see Wilken)—issues that are also implicit in the two works examined. In relation to environmental awareness, their work—as well as Pettman’s calls for greater sonic intimacy—brings renewed urgency to Georges Perec’s encouragement to “question the habitual” and to account for, and listen carefully to, “the common, the ordinary, the infraordinary, the background noise” (Perec “Approaches” 210).Walkie-talkies, for Raaf and Lukatoyboy, when reimagined as field recording devices as much as remote transmission technologies, thus “allow new forms of listening, which in turn afford new forms of being together” (Pettman 92), new forms of being in the world, and new forms of sonic intimacy. Both these artworks engage with, and explore, what’s at stake in a politics and ethics of listening. Pettman prompts us, as urban dweller-wanderers, to think about how we might “attend to the act of listening itself, rather than to a specific sound” (Pettman 1). His questioning, as this article has explored, is answered by the works from Raaf and Lukatoyboy in effective style and technique, setting up opportunities for aural attentiveness and experiential learning. However, it is up to us whether we are prepared to listen carefully and to open ourselves to such intimate sonic contact with others and with the environments in which we live.ReferencesAnon. “Die Welt als Labyrinth.” Internationale Situationiste 4 (Jan. 1960). International Situationist Online, 19 June 2019 <https://www.cddc.vt.edu/sionline/si/diewelt.html>Blast Theory. “Can You See Me Now?” Blast Theory, 19 June 2019 <https://www.blasttheory.co.uk/projects/can-you-see-me-now/>.———. “You Get Me.” Blast Theory, 19 June 2019 <https://wwww.blasttheory.co.uk/projects/you-get-me/>.Cory, Mark E. “Soundplay: The Polyphonous Tradition of German Radio Art.” Wireless Imagination: Sound, Radio, and the Avant-garde. Eds. Douglas Kahn and Gregory Whitehead. 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