Articles de revues sur le sujet « Processi di Hawkes »

Nowadays, the owners of Small and Medium Enterprises (SMEs), especially food street vendors (PKL) faced difficulty to increase the operational scale and productivity. Besides that, the street vendors are still not able to compete, because of limited architectural design, human resources, and marketing strategies. Therefore, street-food center design, which integrated with Urban Park was needed with attention of cleanliness, comfort, neatness aspects and producing positive image. In the paper, design process street-hawker kiosk was started with exploration into traditional food restaurants and traditional food vendors using visual research. The design was based on the principles of inclusive design such as: User Centered, Equitable use but Reasonable, Simple and Intuitive Use, Low Physical Effort, and Prohibition of Usage Error.

<table border="1" cellspacing="0" cellpadding="0"><tbody><tr><td valign="top" width="369"><p>The purpose of this study was to determine: (1) Adiwiyata school culture in MAN Asahan, (2) Implementation of Adiwiyata school culture in MAN Asahan, (3) the factors that support and hinder the implementation of Adiwiyata school culture in MAN Asahan. This research uses descriptive qualitative research. The participants of this study came from MAN Asahan, namely the principal, the coordinator of the Adiwiyata team, teachers, janitors, and students. In the process of collecting data, researchers used the methods of observation, interviews, and documentation. The data analysis technique of this research uses data reduction, data presentation, data display, and verification or drawing conclusions. Meanwhile, the validity of research data was tested for credibility (internal validity), transferability (external validity), dependability (reliability), and confirmability (objectivity). The results of the study from the research can be concluded that the Adiwiyata culture carried out by MAN Asahan is by developing environmental education, maintaining the cleanliness of classrooms, buildings, gardens, ponds in the MAN Asahan environment, plant cultivation, compost management in an effort to control and overcome the environment. better. While in its implementation, the implementation of the Adiwiyata school culture itself is carried out every month and every day. In an implementation, of course, there are supporting factors and inhibiting factors. The supporting factors are the supporting Vision and Mission, supporting facilities and infrastructure, each teacher implementing an environment-based curriculum. The inhibiting factors are limited costs, lack of coordination between several related parties such as the government, hawkers, and the surrounding community. And also not yet formed the nature that is aware of the environment and responsibility. This is evidenced by the large piles of garbage in front of the madrasa whose waste comes from inside the madrasa, hawkers, and the surrounding community.</p></td></tr><tr><td valign="top" width="369"><p>Implementation of Adiwiyata School Culture, State Madrasah Aliyah</p></td></tr></tbody></table>

Street traders (PKL) has long been a serious concern central and local governments, including the city of Surakarta. The problem is not the policy level, but associated with its implementation. The expected goals of this study was to determine the depth and the coaching setup process hawkers (PKL) conducted by Government of Surakarta, especially during the leadership of Mayor Joko Widodo, can be done peacefully and to investigate fundamental differences and fostering arrangement patterns PKL with the previous leadership in Surakarta in the perspective of development communication.This research using qualitative and quantitative approach. The results showed that the effectiveness of the arrangement and development of street vendors in Surakarta, so that it can be done peacefully greatly influenced by factors communicator, message, medium, communicant and effect (Lasswell, 1948). However, among these factors is the most dominant factor communicator (leadership) and medium (interpersonal communication). Leadership style using patterns Jokowi more situational leadership. While the implementation of interpersonal communication is nguwong-ke.

The position of the Jayapura region is bordered by the State of Papua New Guinea and the Papua Strait, strategically as a route for alcohol and drug trade transactions, making it easier for street children to consume it. Unlike the phenomenon of street children in general, the typical characteristics of street children in Jayapura do not show differences in behavior with other children. Most street children are children aged <17 years. Therefore this study examines the factors that cause street children in the South Jayapura District, Jayapura City. This research uses descriptive qualitative method, with the Focus Group Discussion (FGD) data collection method in the community of street children. Based on the results of the analysis of the factors causing street children in Jayapura City, Jayapura District South, are environmental factors, economic factors and family factors. 1) Environmental factors, because the influence of peers at school and the influence of residence dominates its influence on the association of children who deliver them to be street children. 2) Family economic factors, street children who were originally looking for additional income for families by trading on the streets (hawkers, newspaper deliverymen), but along with the continuity of the routine process carried out on the streets, then they become accustomed to living as street children. 3) Family factors that dominate the cause of being street children because they do not get the attention and affection from their parents.

The research entitled Tekad choreography by Zhola Verucha Taruna aims to find out and explain descriptively about the form of Tekad choreography, which includes the creation process. The theoretical basis used is the theory of structure, according to Suzanne K. Langer. The creation process uses the thoughts of Alma H. Hawkins and uses the approach of Sumandiyo Hadi to explain the choreographic elements. The method used in this research is Practice-Based Research.The results showed that the choreography of Tekad by Zhola Verucha Taruna was non-literal. This dance form consists of four parts. The use of everyday movements is varied with the Aikido movement of the Muso Jihiden Eishin Ryu flow, which has been developed and uses the ideas of the katana as a symbol property of determination. While the music used is music in the form of MIDI (Musical Instrument Digital Interface), and lighting is more about spatial attitudes. The process of creating this dance work uses the principle of re-interpreting the Four-Day General Attack of the City of Surakarta with elements of novelty in the form of works through seeing, feeling, and imagining, and manifesting them into form. Determination is the title of a dance work resulting from exploration, improvisation, and evaluation of ideas into a complete form to accommodate messages or contents about struggle or spirit.

Penelitian ini bertujuan untuk menjelaskan proses pelestarian panganan tradisional yang dilakukan di Pasar Kawan Lama sebagai bentuk pengembangan wisata kuliner didaerah Pantai Labu. Jenis penelitian yang dilakukan adalah penelitian kualitatif. Teknik Pengumpulan yaitu Observasi Lapangan, Indepth Interview (wawancara mendalam), serta dokumentasi lapangan. Teknik pengumpulan data yang penulis gunakan, yaitu dengan mengobservasi, mewawancarai subjek, serta mendokumentasikan semua kegiatan yang berkaitan dengan pelestarian panganan tradisional. Daerah Pasar Kamu Kawan Lama didesain seperti pasar jajanan rakyat tradisional yang menjual panganan tempo dulu. Tujuan dibentuknya Pasar Kamu Kawan Lama untuk menumbuhkan industry kreatif di daerah Kawan Lama serta masyarakat di Area Kawan Lama akan mendapatkan income generic dari peluang usaha yang saat ini dijalankan. Sehingga Pasar Kamu Kawan Lama akan melestarikan kearifan lokal dan budaya melalui wisata kuliner. Serta bagi yang berkujung di Pasar Kamu Kawan Lama akan mengajak untuk bernostalgia mengenang zaman tempo dulu melalui bentuk penyajian makanan, alunan music serta pelayanan dari pedagang yang ada di Pasar Kamu Kawan Lama. This study aims to explain the traditional food preservation process carried out at Kawan Lama Market as a form of developing culinary tourism in the Labu Beach area. The type of research conducted is qualitative research. The collection techniques are Field Observation, In-depth Interview (in-depth interview), and field documentation. The data collection technique that the author uses is by observing, interviewing the subject, and documenting all activities related to the preservation of traditional foods. The Kamu Kawan Lama Market area is designed like a traditional hawker market that sells pastries. The purpose of establishing the Kamu Kawan Lama Market is to grow the creative industry in the Kawan Lama area and the community in the Kawan Lama Area will get generic income from the business opportunities that are currently being run. So that Kamu Kawan Lama Market will preserve local wisdom and culture through culinary tourism. And for those who visit the Kamu Kawan Lama Market, we will invite you to reminisce about the past through the form of serving food, strains of music and services from traders in the Kamu Kawan Lama Market.

<p><em>Dance is like a living organism that is maintained by a pattern of continuous change. The changing from the beginning and ending of its sequencescreate an internal rhythm, structure, space design, and power-breaking as its characteristic in every creations. That creations emerge as a manifestation of the expression of the soul through motion events. The choreography of creative dance comes from imagination and intuition produced to provide aesthetic stimulus that will always be in the audience's memories.This research is qualitative research with Action Research method.Action research is an initial step in the form of a research design that describes, interprets and explains a social situation at the same time by making changes or interventions for the purpose of improvement or participation.This research contributesto practical problem solving for an urgent problematic situation in the development of dance creation methods of INLA International Bicao Team.The five phases of the creative process offered by researchers are the Alma Hawkins Creation Method which consists of; Sensing, Feeling, Imaging, Transforming, and Forming. These five phases are expected to be able to answer the problem of dance creation process in Creativity activities of INLA International Bi Cao Team which is related to the construction of the work of production and the technique of contemporary nuances.</em></p><p>Tari seperti organisme hidup yang dipertahankan oleh suatu pola perubahan yang berkeseinambungan. Rentetan awal dan akhir dari perubahan ini menciptakan ritme internal, struktur, desain ruang, dan curahan tenaga yang khas pada setiap karya yang muncul sebagai perwujudan ekspresi jiwa melalui peristiwa-peristiwa gerak.Koreografi tari yang kreatif hadir dari imajinasi dan intuisi yang diproduksi untuk memberikan stimulus estetika yang akan selalu berada dimemori sang penikmat. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitan kualitatif dengan metode Action Research. Penelitian tindakan sebagai langkah awal berbentuk rancangan penelitian yang mendeskripsikan, menginterpretasi dan menjelaskan suatu situasi sosial pada waktu yang bersamaan dengan melakukan perubahan atau intervensi dengan tujuan perbaikan atau partisipasi. Dalam hal ini, memberikan andil pada pemecahan masalah praktis dalam situasi problematik yang mendesak dalam pengembangkan metode penciptaan tari di tubuh tari Tim INLA Internasional Bicao. Lima fase dari proses kreatif yang ditawarkan oleh peneliti adalahMetode Penciptaan Alma Hawkins yang terdiri dari ; Sensing, Feeling, Imaging, Transforming, dan Forming yang diharapkan mampu menjawab permasalahan proses penciptaan tari di dalam kegiatan kreativitasTim INLA Internasional Bi Caoyang berkaitan dengan konstruksi produksi karya dan teknik kepenarian dalam nuansa-kontemporer.</p>

JI Dance Works is a new choreography work that departs with the basic motion of horses on the Pencak Silat as well as the phenomenon of binary opposition in life in which two things both have the meaning of balance in his achievements. The problem that will be discussed in this research is how the concept of binary opposition and Pencak Silat in the creation and how to form the dance works. To outline the creation problem using the concept of Alma M. Hawkins strengthened by the creation of contemporary dance according to Matheus Wasi Bantolo and the cultivation of Pencak Silat moves to dance according to Mathias Supriyanto. This writing and assessment use practice based research method with qualitative basis of interpertative destriptif, with participant action research process. The process of creation in JI dance Works is based on Observation, improvisation, composition and evaluation techniques. JI Dance works in a pair of choreography with a fighting theme As the concept of binary opposition in the life and the design of the basic motion of horses in the Pencak Silat as a source of the idea of creation and combined with the concept of binary opposition as inspiration by taking the essence of balance of both things t Telecast. The motion developed through the basic motion of horses, styles, and also the Kembangan (art of fighting) is found in the PSHT Pencak Silat College. Developing the basic motion of Pencak Silat into the dance by searching for similarities, from the shape of horses to Pencak Silat with the shape of the climb on the dance that was given the science of choreography such as levelgiving, volume, and the creation of the atmosphere in the dish Combined with the possibility of dance music and the Nglambari. Keywords: kuda-kuda Pencak Silat, JI dance, binary opposition.

The expected objectives in this study, namely; 1). Produce a Teaching Chart of Arts and Crafts with Local Content (Batak) as the Implementation of K13 for Middle Schools in Medan City in the form of an ISBN issued to publishers who have been registered as members of the Indonesian Publishers Association, namely FBS UNIMED PRESS, 2). Revealing the validation, practicality, and effectiveness of Teaching Materials for Arts and Crafts with Local Content (Batak) as a K13 Implementation for Middle Schools in Medan City, in this case the value of module validation is at 93.75% achievement is in the very valid category, the value of module practicality by students being at the level of achievement of 92.78% can be categorized as very practical, this shows that it is able to increase user interest in the learning process, and for student activities it is included in the active category because it is in the percentage of 79.37%, and 3). Produce a scientific publication in the International Proceedings carried out by LPPM Universitas Negeri Medan and scientific publications in the Sinta-4 National Accredited journal, namely Gorga: Journal of Fine Arts, Faculty of Language and Arts, Universitas Negeri Medan. It is hoped that the next researchers will develop character-based modules (soft skills) that are more focused on the attitude of increasing interest and learning outcomes in the Micro Learning process, Wood Carving Crafts, and other Subjects for Students of the Department of Fine Arts, Faculty of Language and Arts, Universitas Negeri Medan.Keywords: development, teaching materials, K13, Medan.AbstrakAdapun tujuan yang diharapkan dalam penelitian ini, yaitu; 1). Menghasilkan Bagan Ajar Seni Rupa dan Kerajinan Bermuatan Lokal (Batak) sebagai Implementasi K13 untuk Sekolah Menengah di Kota Medan dalam bentuk ber-ISBN yang diterbitkan pada penerbit yang sudah tercatat sebagai anggota Ikatan Penerbit Indonesia yaitu FBS UNIMED PRESS, 2). Mengungkap validasi, praktikalitas, dan efektivitas Bahan Ajar Seni Rupa dan Kerajinan bermuatan Lokal (Batak) sebagai Implementasi K13 untuk Sekolah Menengah di Kota Medan, dalam hal ini nilai validasi modul berada pada pencapaian 93.75% berada pada kategori sangat valid, nilai praktikalitas modul oleh mahasiswa berada pada tingkat pencapaian 92.78% dapat dikategorikan sangat praktis hal ini menunjukkan bahwa mampu untuk meningkatkan minat pengguna dalam proses pembelajaran, dan untuk aktivitas mahasiswa masuk ke dalam kategori aktif karena berada pada persentase 79.37%, dan 3). Menghasilkan sebuah publikasi ilmiah dalam Prosiding Internasional yang dilaksanakan oleh LPPM Universitas Negeri Medan dan publikasi ilmiah pada jurnal ter-Akreditasi Nasional Sinta-4 yaitu Gorga : Jurnal Seni Rupa Fakultas Bahasa dan Seni Universitas Negeri Medan. Diharapkan peneliti-peneliti berikutnya untuk mengembangkn modul berbasis karakter (soft skill) yang lebih ditekankan kepada attitude peningkatan minat dan hasil belajar dalam proses Pembelajaran Micro, Kriya Ukir Kayu, dan Mata Kuliah lainnya bagi Mahasiswa Jurusan Seni Rupa Fakultas Bahasa dan Seni Universitas Negeri Medan.Kata Kunci: pengembangan, bahan ajar, K13, Medan. Authors:Gamal Kartono : Universitas Negeri Medan Sugito : Universitas Negeri Medan Adek Cerah Kurnia Azis : Universitas Negeri Medan References:Andriansyah. 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Kurikulum merdeka belajar telah diberlakukan sejak awal tahun 2022 dalam mendukung learning loss recovery pasca pandemi covid-19. Pelatihan guru dapat menjadi salah satu upaya mewujudkan merdeka belajar berupa pelatihan dalam mempersiapkan platform pembelajaran digital yang mudah diakses dan memfasilitasi guru dan siswa dalam menggali learning and innovation skill serta information, media and technology skill sesuai dengan 21st century student outcomes. Proses yang dapat dilakukan agar Merdeka Belajar dapat diimplementasikan adalah dengan menciptakan guru-guru yang siap menggunakan dan mengembangkan platform digital melalui kegiatan pelatihan. Kegiatan pengabdian masyarakat ini bertujuan untuk melatih peserta dalam menggunakan laman ILS Go-Lab guna menunjang pengembangan platform digital pembelajaran sains. Peserta yang mengikuti kegiatan adalah praktisi pendidik dan guru se- Kota Banjarmasin dan Kabupaten Banjar, serta dosen, alumni dan mahasiswa UIN Antasari Banjarmasin. Go-lab hadir dengan fasilitas tanpa batas dalam pengembangan platform digital, khususnya pada pembelajaran praktikum di laboratorium. Fasilitas yang ditawarkan berupa virtual laboratory terintegrasi dengan laman Inquiry Learning Spaces. Pelatihan ini menggunakan metode pemberdayaan masyarakat oleh Van De Ban dan Hawkins yang memiliki tahapan; a) to do for extension worker; b) to do to people; c) to do for people; d) to do with people; dan e) to do by the people. Pelaksanaan pelatihan dilakukan pada bulan Juni 2022 dan diawali dengan kegiatan penyuluhan yang dilanjutkan dengan pelatihan dan sebelum diakhiri, kegiatan diisi dengan pendampingan. Output dari kegiatan ini adalah platform digital pembelajaran pada ILS Go-Lab yang terintegrasi dengan virtual laboratory pada rumpun fisika, biologi dan kimia. Kegiatan ini mendapat hasil pengembangan laman ILS Go-Lab yang sudah dapat digunakan di kelas serta laboratorium.The independent learning curriculum has been implemented since the beginning of 2022 to support learning loss recovery after the Covid-19 pandemic. Teacher training can be one of the efforts to realize independent learning in the form of training in preparing a digital learning platform that is easily accessible and facilitates teachers and students in exploring learning and innovation skills as well as information, media and technology skills following 21st-century student outcomes. The process that can be carried out to implement Freedom Learning is to create teachers who are ready to use and develop digital platforms through training activities. This community service activity aims to train participants in using the ILS Go-Lab website to support the development of digital science learning platforms. Participants who participated in the activity were educators and teachers from all over Banjarmasin City and Banjar Regency, lecturers, alums and students of UIN Antasari Banjarmasin. Go-lab has unlimited facilities for developing digital platforms, especially in practicum learning in the laboratory. The facilities offered are in the form of a virtual laboratory integrated with the Inquiry Learning Spaces page. This training uses the community empowerment method by Van De Ban and Hawkins, which has stages; a) to do for extension workers; b) to do to people; c) to do for people; d) to do with people, and e) to do by the people. The training will be held in June 2022 and will begin with outreach activities followed by training, and before ending, the activities will be filled with mentoring. The output of this activity is a digital learning platform at ILS Go-Lab, which is integrated with virtual laboratories in the physics, biology and chemistry clusters. This activity resulted in the development of an ILS Go-Lab page which can already be used in classes and laboratories.

This article interrogates the use of state-organised violence against the Kurds by focusing on four major cases of mass violence conducted in the early republican era in the 1920s and 1930s. Through the examination of the key processes and major policies, the study explains state violence as historically and causally related to the logic and imperatives of imposing and maintaining direct rule over the predominantly Kurdish-inhabited territories in post-Ottoman Turkey. To better understand the nature of state violence, I present three mutually reinforcing and interconnected conceptual pathways: integral colonisation, incorporation by nation-destruction and colonial violence. The paper argues that the strategies of state formation and expansion into Kurdistan along with the coercive policies of creating a unitary and homogenous Turkish nation took the form of integral colonisation. This process, while laying the foundations for the politics of incorporation by nation-destruction, co-existed with and informed by the use of colonial violence. Disaggregated into ideological, ethnocidal and genocidal violence, colonial violence is thus referred to as underlying mechanism behind the recurrent use of state violence in Kurdistan. Abstract in Kurmanji Dewlet û şidet li Kurdistanê: Çarçoveyeke têgînî Bi vekolîna çar mînakên sereke yên tundiya girseyî ku di destpêka heyama komarî, yanî deheyên 1920ê û 1930ê de rû daye, ev nivîsar li ser bikaranîna şideta dewletê ya li dijî Kurdan radiweste. Di ber nirxandina pêvajoyên esasî û siyasetên bingehîn re, ez şideta dewletê wek diyardeyeke weha rave dikim ku, ji aliyê dîrok û egerên wê ve, têkildara mantiq û pêdiviyên ferzkirin û ragirtina hukmdariya rasterast a dewleta Tirkiya pişt-osmanî ye li ser erdên ku pirî nifûsa wan Kurd in. Ji bo ku çawaniya şideta dewletê bêhtir were fêmkirin, ez sê rêbazên têgînî pêşberî xwendevanan dikim ku girêdayî hev in û hev du jî xurt dikin : mêtingeriya tevahî, daxilkirin bi riya xirakirina neteweyî û şideta mêtinger. Di meqaleyê de, ez piştgiriya vî fikrî didim ku stratejiyên sazkirin û berfirehkirina dewletê ya li Kurdistanê, li gel polîtîkayên zordar ên avakirina neteweyeke tirk a yekpare û mitecanis, bi şikla mêtingeriya tevahî hatin meşandin. Vê pêvajoyê hem bingeha siyasetên daxilkirin bi riya xirakirina neteweyî danî, hem jî tev li bikaranîna şideta mêtinger hat xebitandin û vê şidetê bandor jî lê kiriye. Li nav şideta komkujî, nijadkujî û îdeolojîk dabeşbûyî, şideta mêtinger bi vî awayî wek alava binyadî ya bikaranîna mukerrer a şideta dewletê li Kurdistanê tê nîşandan. Abstract in Sorani Dewllet û tundutîjî le kurdistan: çwarçêweyekî têgeyiştin Ebistrakt: be serincdan leser çwar dosîyey gewrey tudutîjî ke leseretay qonaxî komarîda, le deyekanî 1920 û 1930 piyadekiran, em witare le bekarhênanî ew tundutîjîye ke dewllet le dijî kurd rêkîxistuwe. Twêjîneweke le rêgay hellsengandinî prose binerretîyekan û polesîye serekîyekan, ewe rûndekatewe ke tundutîjî dewllet wek mêjû û hokar peyweste be lojîk û binemakanî sepandin û parastinî hukmrranî rastewxo le turkyay post-'usmanîda beser ew herêmey ke zorîney danîştwanî kurdin. Bo baştir têgeyîştin le sruştî tundutîjî dewllet, min sê rêçkey têgeyîştinî yekgir û pêkewe grêdraw amade dekem: kollonîzekirdnî tewawkarî, girtinexo le rêgay wêrankirdnî-netewe we tundutîjî kolloniyallî. Witareke argumêntî ewe dekat ke stratîjî pêkhênanî dewllet û firawankirdnî bo kurdistan hawkat legell siyasetî serkutkerane bo pêkhênanî netewey turkî yekgirtû û çunyek forrmî kolloniyalîzey tewawkarî wergirtuwe. Em proseye, le katêkda berdî binaxey siyasetî girtnexo le rêgay wêrankirdnî-netewe, hawkat bû legell we denasrêtewe be bekarhênanî tundutîjî kollonyallî. Be polênkirdnî bo tundutîjîyekanî aydiyolojî, etnosayd û cînosayd, bemcore tundutîjî kollonyallî amajeye bo bûnî wek mîkanîzmêkî binerretî pişt bekarhênanî dûbarey tundutîjî dewlletî le kurdistan. Abstract in Zazaki The State and Violence in Kurdistan: A Conceptual Framework This article interrogates the use of state-organised violence against the Kurds by focusing on four major cases of mass violence conducted in the early republican era in the 1920s and 1930s. Through the examination of the key processes and major policies, the study explains state violence as historically and causally related to the logic and imperatives of imposing and maintaining direct rule over the predominantly Kurdish-inhabited territories in post-Ottoman Turkey. To better understand the nature of state violence, I present three mutually reinforcing and interconnected conceptual pathways: integral colonisation, incorporation by nation-destruction and colonial violence. The paper argues that the strategies of state formation and expansion into Kurdistan along with the coercive policies of creating a unitary and homogenous Turkish nation took the form of integral colonisation. This process, while laying the foundations for the politics of incorporation by nation-destruction, co-existed with and informed by the use of colonial violence. Disaggregated into ideological, ethnocidal and genocidal violence, colonial violence is thus referred to as underlying mechanism behind the recurrent use of state violence in Kurdistan.

Science and Technology develop very fast in every aspect of life, including in the aspect of education. As the development of science and technology, guiding teachers to be able to make use various kinds of creative and innovative learning media in learning process at school is needed in order to increase the effectivity of the learning process which will have impact on the students’ learning motivation and learning outcomes. According to the explanation, learning multimedia needs to be developed in order to increase the students’ learning motivation and learning outcomes. This research is a research and development (R&D), which is then modified by using Tessmer formative evaluation. The analysis results show that the web-based learning multimedia for lithosphere material has been proven its eligibility, that the web-based learning is valid, practical, to be used in learning process and is effective in increasing students learning motivation and learning outcomes. 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This study aims to determine the process of controlling street vendors conducted by the Civil Service Police Unit in the City of Pariaman. How is the data collection on the street vendors, related to giving warnings to the street vendors who violated and the implementation of the regulation carried out by the Pariaman Municipal Civil Service Police Unit. This research uses descriptive qualitative research method with inductive approach. Data collection through interviews, observation and documentation. The data analysis techniques used are data reduction, data presentation, data verification and triangulation. In this study needed data in the form of primary and secondary data obtained through field service and agencies. From this research it shows that the process of controlling street vendors in the City of Pariaman by the Civil Service Police Unit has not been carried out optimally. This is because the Pariaman City Civil Service Police Unit has not conducted data collection properly and the attitude of the street hawkers who disregarded reprimands and appeals from the rule enforcers but when carried out in order instead demanded justice and mercy. Keywords: control of street vendors

ABSTRAK Tujuan penelitian ini untuk menganalisis: 1) konteks program BTQ, 2) masukan program BTQ, 3) proses program BTQ, dan 4) hasil program BTQ. Pendekatan penelitian yang digunakan kualitatif dengan metode deskriptif. Informan penelitian terdiri dari guru BTQ, peserta program, dan perwakilan pihak TBM Sakila Kerti. Teknik pengambilan informasi menggunakan purposive sampling. Model evaluasi yang digunakan adalah CIPP (context, input, process, product). Hasil penelitian menunjukkan bahwa: (1) konteks menunjukkan program BTQ yang diselenggarakan oleh TBM Sakila Kerti sejalan dengan kebutuhan komunitas pedagang asongan, (2) masukan program, konsep kurikulum program BTQ disusun secara mandiri dengan melihat kebutuhan komunitas pedagang asongan dan tujuan program, (3) proses program, jadwal pelaksanaan program berjalan secara rutin, media pembelajaran cukup beragam, metode yang digunakan disesuaikan dengan kebutuhan sasaran yang selama ini sudah berjalan baik, dan (4) hasil program, dilihat pada tataran kognitif, afektif dan psikomotorik menunjukkan bahwa hasil program BTQ baik akan tetapi perlu ditingkatkan kembali agar tujuan-tujuan yang belum tercapai dapat tercapai. Kata Kunci: Evaluasi Program, Baca Tulis Al-Qur’an, Komunitas Pedagang Asongan ABSTRACT The purpose of this program is to eradicate illiteracy in the Qur'an because there are still many target audiences of Muslims who are not able to read and write the Qur'an. Therefore, it is important and interesting to conduct an evaluation study of the Al-Qur'an reading and writing program at TBM. The purpose of this study is to analyze: 1) the context of the BTQ program, 2) the input of the BTQ program, 3) the process of the BTQ program, and 4) the results of the BTQ program. The research approach used is qualitative with descriptive method. Research informants consisted of BTQ teachers, program participants, and representatives of TBM Sakila Kerti. Information retrieval technique using purposive sampling. The evaluation model used is CIPP (context, input, process, product). The results of this study indicate that: (1) the context shows that the BTQ program organized by TBM Sakila Kerti is in line with what is required by the community. the hawker community, (2) program input, the concept of the BTQ program curriculum is prepared independently by looking at the needs of the hawker community and program objectives, (3) the program process, the program implementation schedule runs regularly, the learning media is expected to be more diverse, the methods used are adjusted to the needs of the target which has been going well so far. Keywords: Program Evaluation, Reading and Writing of the Qur'an, Community of Peddlers

AbstrakKeberadaan pedagang kaki lima di sekitar lapangan Mojoagung Jombang dianggap sebagai penyebab kemacetan lalu lintas dan mengganggu keindahan kota. Penelitian ini bertujuan untuk menggambarkan eksisting lapangan Mojoagung jombang dengan aktivitas pedagang kaki lima di sekitarnya, serta pembuatan desain penataan pedagang kaki lima di lapangan Mojoagung Jombang. Penelitian ini menggunakan pendekatan Analytical Hierarchy Process (AHP), rumusan strategi penanganan PKL selanjutnya yang dijabarkan dalam pelaksanaan program-program dengan memperhatikan kepentingan stakeholders dapat ditentukan berdasarkan skala prioritas. Hasil yang diperoleh dari pendekatan AHP, antara lain: kriteria faktor tata ruang memiliki pengaruh tingkat kepentingan tertinggi yaitu dengan bobot 0,359 (35,9 %) kemudian disusul dengan faktor ketertiban umum dengan bobot 0,226 (22,6 %), faktor ekonomi dengan bobot 0,178 (17,8%), faktor sosial dengan bobot 0,148 (14,8%) dan terakhir faktor lingkungan dengan bobot 0,089 (8,9 %).Kata Kunci: Strategi, Penataan PKL, dan AHPAbstractThe existence of PKL around Mojoagung Jombang field is considered to be the cause of traffic congestion and disturb the beauty of the city. This study aims to describe the existing area of Mojoagung jombang field with the activity of street hawkers in it, as well as making the design of structuring street vendors in the field Mojoagung Jombang. This study uses Analytical Hierarchy Process approach, the formulation of PKL's next handling strategy described in the implementation of programs with attention to stakeholders' interests can be determined based on priority scale. The results obtained from the AHP approach, among others: criteria of spatial factors have the highest importance of importance that is with the weight of 0.359 (35.9%) and then followed by public order factor with the weight of 0.226 (22.6%), economic factor with weight 0.178 (17,8%), social factor with weight 0,148 (14,8%) and last environmental factor with weight of 0,089 (8,9%).Keywords: Strategi, Penataan PKL, dan AHP

ABSTRACTLentera Jawa II Dolalak Dance is a new dance composed by Melania Sinaring Putri in 2014. It was created to represent Indonesia at the festival in Malaysia on 12-15 November 2014. The creation is impressive because there are innovations made by the choreographer. The theory presented in the creation process is the theory of Alma M. Hawkins, which includes exploration, improvisation, and composition. The method used in this research is a qualitative method with ethnochroeology approach. The research findings conclude the forming of a new composition. The form of the performance produced looks masculine but coquettish because of the existence of the more energetic dance movements, large-volumed, and faster movement tempo. The level playing, the line in the floor formation, and energetic dancer’s strength is a result of innovation in this work. The choreography elements are compacted, so they only performed in 8 minutes long.Keywords: Lentera Jawa II Dolalak, creation process, innovation, choreographyABSTRAKTari Dolalak Lentera Jawa II merupakan sebuah karya tari baru yang disusun oleh Melania Sinaring Putri tahun 2014. Karya ini diciptakan untuk mewakili Indonesia pada Festival di Malaysia pada tanggal 12-15 November 2014. Garapan ini menarik karena terdapat inovasi yang dilakukan koreografer. Teori yang dijadikan sebagai pisau bedah proses penciptaan menggunakan teori Alma M. Hawkins, yaitu eksplorasi, improvisasi dan komposisi. Metode yang digunakan dalam penelitian ini adalah metode kualitatif, dengan pendekatan etnokoreologi. Hasil penelitian ini menyimpulkan terbentuknya komposisi baru, bentuk sajian yang dihasilkan terkesan berkarakter gagah namun centil karena gerak tari yang dihasilkan lebih energik, bervolume besar dan adanya tempo gerak yang lebih cepat. Permainan level, garis pada formasi lantai, dan kekuatan pada penari yang energik merupakan hasil dari inovasi pada karya ini. Elemen-elemen koreografi yang dipadatkan menghasilkan pertunjukan yang berdurasi 8 menit.Kata Kunci: Dolalak Lentera Jawa II, proses penciptaan, inovasi, koreografi

There is a moment in Al Gore’s 2006 documentary An Inconvenient Truth devised to expose the sheer audacity of fossil fuel lobby groups in the United States. In their attempts to address significant scientific consensus and growing public concern over climate change, these groups are resorting to what Gore’s film suggests are grotesque distortions of fact. A particular example highlighted in the film is the Competitive Enterprise Institute’s (CPE—a lobby group funded by ExxonMobil) “pro” energy industry advertisement: “Carbon dioxide”, the ad states. “They call it pollution, we call it life.” While on the one hand employing rhetoric against the “inconvenient truth” that carbon dioxide emissions are ratcheting up the Earth’s temperature, these advertisements also pose a question – though perhaps unintended – that is worth addressing. Where does life reside? This is not an issue of essentialism, but relates to the claims, materials and technologies through which life as a political object emerges. The danger of entertaining the vested interests of polluting industry in a discussion of climate change and its biopolitics is countered by an imperative to acknowledge the ways in which multiple positions in the climate change debate invoke and appeal to ‘life’ as the bottom line, or inviolable interest, of their political, social or economic work. In doing so, other questions come to the fore that a politics of climate change framed in terms of moral positions or competing values will tend to overlook. These questions concern the manifold practices of life that constitute the contemporary terrain of the political, and the actors and instruments put in this employ. Who speaks for life? And who or what produces it? Climate change as a matter of concern (Latour) has gathered and generated a host of experts, communities, narratives and technical devices all invested in the administration of life. It is, as Malcom Bull argues, “the paradigmatic issue of the new politics,” a politics which “draws people towards the public realm and makes life itself subject to the caprices of state and market” (2). This paper seeks to highlight the politics of life that have emerged around climate change as a public issue. It will argue that these politics appear in incremental and multiple ways that situate an array of actors and interests as active in both contesting and generating the terms of life: what life is and how we come to know it. This way of thinking about climate change debates opposes a prevalent moralistic framework that reads the practices and discourses of debate in terms of oppositional positions alone. While sympathies may flow in varying directions, especially when it comes to such a highly charged and massively consequential issue as climate change, there is little insight to be had from charging the CPE (for example) with manipulating consumers, or misrepresenting well-known facts. Where new and more productive understandings open up is in relation to the fields through which these gathering actors play out their claims to the project of life. These fields, from the state, to the corporation, to the domestic sphere, reveal a complex network of strategies and devices that seek to secure life in constantly renovated terms. Life Politics Biopolitical scholarship in the wake of Foucault has challenged life as a pre-given uncritical category, and sought to highlight the means through which it is put under question and constituted through varying and composing assemblages of practitioners and practices. Such work regards the project of human well-being as highly complex and technical, and has undertaken to document this empirically through close attention to the everyday ecologies in which humans are enmeshed. This is a political and theoretical project in itself, situating political processes in micro, as well as macro, registers, including daily life as a site of (self) management and governance. Rabinow and Rose refer to biopolitical circuits that draw together and inter-relate the multiple sites and scales operative in the administration of life. These involve not just technologies, rationalities and regimes of authority and control, but also politics “from below” in the form of rights claims and community formation and agitation (198). Active in these circuits, too, are corporate and non-state interests for whom the pursuit of maximising life’s qualities and capabilities has become a concern through which “market relations and shareholder value” are negotiated (Rabinow and Rose 211). As many biopolitical scholars argue, biopower—the strategies through which biopolitics are enacted—is characteristic of the “disciplinary neo-liberalism” that has come to define the modern state, and through which the conduct of conduct is practiced (Di Muzio 305). Foucault’s concept of governmentality describes the devolution of state-based disciplinarity and sovereignty to a host of non-state actors, rationalities and strategies of governing, including the self-managing subject, not in opposition to the state, but contributing to its form. According to Bratich, Packer and McCarthy, everyday life is thus “saturated with governmental techniques” (18) in which we are all enrolled. Unlike regimes of biopolitics identified with what Agamben terms “thanopolitics”—the exercise of biopower “which ultimately rests on the power of some to threaten the death of others” (Rabinow and Rose 198), such as the Nazi’s National Socialism and other eugenic campaigns—governmental arts in the service of “vitalist” biopolitics (Rose 1) are increasingly diffused amongst all those with an “interest” in sustaining life, from organisations to individuals. The integration of techniques of self-governance which ask the individual to work on themselves and their own dispositions with State functions has broadened the base by which life is governed, and foregrounded an unsettled terrain of life claims. Rose argues that medical science is at the forefront of these contemporary biopolitics, and to this effect “has […] been fully engaged in the ethical questions of how we should live—of what kinds of creatures we are, of the kinds of obligations that we have to ourselves and to others, of the kinds of techniques we can and should use to improve ourselves” (20). Asking individuals to self-identify through their medical histories and bodily specificities, medical cultures are also shaping new political arrangements, as communities connected by shared genetics or physical conditions, for instance, emerge, evolve and agitate according to the latest medical knowledge. Yet it is not just medicine that provokes ethical work and new political forms. The environment is a key site for life politics that entails a multi-faceted discourse of obligations and entitlements, across fields and scales of engagement. Calculating Environments In line with neo-liberal logic, environmental discourse concerned with ameliorating climate change has increasingly focused upon the individual as an agent of self-monitoring, to both facilitate government agendas at a distance, and to “self-fashion” in the mode of the autonomous subject, securing against external risks (Ong 501). Climate change is commonly represented as such a risk, to both human and non-human life. A recent letter published by the Royal Australasian College of Physicians in two leading British medical journals, named climate change as the “biggest global health threat of the twenty-first century” (Morton). As I have argued elsewhere (Potter), security is central to dominant cultures of environmental governance in the West; these cultures tie sustainability goals to various and interrelated regimes of monitoring which attach to concepts of what Clark and Stevenson call “the good ecological citizen” (238). Citizenship is thus practiced through strategies of governmentality which call on individuals to invest not just in their own well-being, but in the broader project of life. Calculation is a primary technique through which modern environmental governance is enacted; calculative strategies are seen to mediate risk, according to Foucault, and consequently to “assure living” (Elden 575). Rationalised schemes for self-monitoring are proliferating under climate change and the project of environmentalism more broadly, something which critics of neo-liberalism have identified as symptomatic of the privatisation of politics that liberal governmentality has fostered. As we have seen in Australia, an evolving policy emphasis on individual practices and the domestic sphere as crucial sites of environmental action – for instance, the introduction of domestic water restrictions, and the phasing out of energy-inefficient light bulbs in the home—provides a leading discourse of ethico-political responsibility. The rise of carbon dioxide counting is symptomatic of this culture, and indicates the distributed fields of life management in contemporary governmentality. Carbon dioxide, as the CPE is keen to point out, is crucial to life, but it is also—in too large an amount—a force of destruction. Its management, in vitalist terms, is thus established as an effort to protect life in the face of death. The concept of “carbon footprinting” has been promoted by governments, NGOs, industry and individuals as a way of securing this goal, and a host of calculative techniques and strategies are employed to this end, across a spectrum of activities and contexts all framed in the interests of life. The footprinting measure seeks to secure living via self-policed limits, which also—in classic biopolitical form—shift previously private practices into a public realm of count-ability and accountability. The carbon footprint, like its associates the ecological footprint and the water footprint, has developed as a multi-faceted tool of citizenship beyond the traditional boundaries of the state. Suggesting an ecological conception of territory and of our relationships and responsibilities to this, the footprint, as a measure of resource use and emissions relative to the Earth’s capacities to absorb these, calculates and visualises the “specific qualities” (Elden 575) that, in a spatialised understanding of security, constitute and define this territory. The carbon footprint’s relatively simple remit of measuring carbon emissions per unit of assessment—be that the individual, the corporation, or the nation—belies the ways in which life is formatted and produced through its calculations. A tangled set of devices, practices and discourses is employed to make carbon and thus life calculable and manageable. Treading Lightly The old environmental adage to “tread lightly upon the Earth” has been literalised in the metaphor of the footprint, which attempts both to symbolise environmental practice and to directly translate data in order to meaningfully communicate necessary boundaries for our living. The World Wildlife Fund’s Living Planet Report 2008 exemplifies the growing popularity of the footprint as a political and poetic hook: speaking in terms of our “ecological overshoot,” and the move from “ecological credit to ecological deficit”, the report urges an attendance to our “global footprint” which “now exceeds the world’s capacity to regenerate by about 30 per cent” (1). Angela Crombie’s A Lighter Footprint, an instruction manual for sustainable living, is one of a host of media through which individuals are educated in modes of footprint calculation and management. She presents a range of techniques, including carbon offsetting, shifting to sustainable modes of transport, eating and buying differently, recycling and conserving water, to mediate our carbon dioxide output, and to “show […] politicians how easy it is” (13). Governments however, need no persuading from citizens that carbon calculation is an exercise to be harnessed. As governments around the world move (slowly) to address climate change, policies that instrumentalise carbon dioxide emission and reduction via an auditing of credits and deficits have come to the fore—for example, the European Union Emissions Trading Scheme and the Chicago Climate Exchange. In Australia, we have the currently-under-debate Carbon Pollution Reduction Scheme, a part of which is the Australian Emissions Trading Scheme (AETS) that will introduce a system of “carbon credits” and trading in a market-based model of supply and demand. This initiative will put a price on carbon dioxide emissions, and cap the amount of emissions any one polluter can produce without purchasing further credits. In readiness for the scheme, business initiatives are forming to take advantage of this new carbon market. Industries in carbon auditing and off-setting services are consolidating; hectares of trees, already active in the carbon sequestration market, are being cultivated as “carbon sinks” and key sites of compliance for polluters under the AETS. Governments are also planning to turn their tracts of forested public land into carbon credits worth billions of dollars (Arup 7). The attachment of emission measures to goods and services requires a range of calculative experts, and the implementation of new marketing and branding strategies, aimed at conveying the carbon “health” of a product. The introduction of “food mile” labelling (the amount of carbon dioxide emitted in the transportation of the food from source to consumer) in certain supermarkets in the United Kingdom is an example of this. Carbon risk analysis and management programs are being introduced across businesses in readiness for the forthcoming “carbon economy”. As one flyer selling “a suite of carbon related services” explains, “early action will give you the edge in understanding and mitigating the risks, and puts you in a prime position to capitalise on the rewards” (MGI Business Solutions Worldwide). In addition, lobby groups are working to ensure exclusions from or the free allocation of permits within the proposed AETS, with degrees of compulsion applied to different industries – the Federal Government, for instance, will provide a $3.9 billion compensation package for the electric power sector when the AETS commences, to enable their “adjustment” to this carbon regime. Performing Life Noortje Mares provides a further means of thinking through the politics of life in the context of climate change by complicating the distinction between public and private interest. Her study of “green living experiments” describes the rise of carbon calculation in the home in recent years, and the implementation of technologies such as the smart electricity meter that provides a constantly updating display of data relating to amounts and cost of energy consumed and the carbon dioxide emitted in the routines of domestic life. Her research tracks the entry of these personal calculative regimes into public life via internet forums such as blogs, where individuals notate or discuss their experiences of pursing low-carbon lifestyles. On the one hand, these calculative practices of living and their public representation can be read as evidencing the pervasive neo-liberal governmentality at work in contemporary environmental practice, where individuals are encouraged to scrupulously monitor their domestic cultures. The rise of auditing as a technology of self, and more broadly as a technique of public accountability, has come under fire for its “immunity-granting role” (Charkiewicz 79), where internal audits become substituted for external compliance and regulation. Mares challenges this reading, however, by demonstrating the ways in which green living experiments “transform everyday material practices into practices of public involvement” that (118) don’t resolve or pin down relations between the individual, the non-human environment, and the social, or reveal a mappable flow of actions and effects between the public realm and the home. The empirical modes of publicity that these individuals employ, “the careful recording of measurements and the reliable descriptions of sensory observation, so as to enable ‘virtual witnessing’ by wider audiences”, open up to much more complex understandings than one of calculative self-discipline at work. As “instrument[s] of public involvement” (120), the experiments that Mares describe locate the politics of life in the embodied socio-material entanglements of the domestic sphere, in arrangements of humans and non-human technologies. Such arrangements, she suggests, are ontologically productive in that they introduce “not only new knowledge, but also new entities […] to society” (119), and as such these experiments and the modes of calculation they employ become active in the composition of reality. Recent work in economic sociology and cultural studies has similarly contended that calculation, far from either a naturalised or thoroughly abstract process, relies upon a host of devices, relations, and techniques: that is, as Gay Hawkins explains, calculative processes “have to be enacted” (108). Environmental governmentality in the service of securing life is a networked practice that draws in a host of actors, not a top-down imposition. The institution of carbon economies and carbon emissions as a new register of public accountability, brings alternative ways to calculate the world into being, and consequently re-calibrates life as it emerges from these heterogeneous arrangements. All That Gathers Latour writes that we come to know a matter of concern by all the things that gather around it (Latour). This includes the human, as well as the non-human actors, policies, practices and technologies that are put to work in the making of our realities. Climate change is routinely represented as a threat to life, with predicted (and occurring) species extinction, growing numbers of climate change refugees, dispossessed from uninhabitable lands, and the rise of diseases and extreme weather scenarios that put human life in peril. There is no doubt, of course, that climate change does mean death for some: indeed, there are thanopolitical overtones in inequitable relations between the fall-out of impacts from major polluting nations on poorer countries, or those much more susceptible to rising sea levels. Biosocial equity, as Bull points out, is a “matter of being equally alive and equally dead” (2). Yet in the biopolitical project of assuring living, life is burgeoning around the problem of climate change. The critique of neo-liberalism as a blanketing system that subjects all aspects of life to market logic, and in which the cynical techniques of industry seek to appropriate ethico-political stances for their own material ends, are insufficient responses to what is actually unfolding in the messy terrain of climate change and its biopolitics. What this paper has attempted to show is that there is no particular purchase on life that can be had by any one actor who gathers around this concern. Varying interests, ambitions, and intentions, without moral hierarchy, stake their claim in life as a constantly constituting site in which they participate, and from this perspective, the ways in which we understand life to be both produced and managed expand. This is to refuse either an opposition or a conflation between the market and nature, or the market and life. It is also to argue that we cannot essentialise human-ness in the climate change debate. 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