Articoli di riviste sul tema "Wetu telu"

Tujuan yang ingin dicapai adalah Untuk mengetahui keberadaan komunitas Wetu Telu dan mengetahui bagaimana dinamika transisi komunitas Wetu Telu dalam pelaksanaan keyakinan syar’at Islam. Di Dusun sangiang Desa kumbang Kecamatan masbagik Lombok timur. Metode yang digunakan dalam penelitian ini adalah penelitian empiris dengan subyek penelitian antara lain, tokoh adat Wetu Telu, tokoh agama Wetu Telu dan masyarakat Wetu Telu serta tokoh agama, tokoh masyarkat wetu lima dan aparatur desa seperti kadus, kepala desa. Komunitas Wetu Telu yang ada di Dusun Sangiang Desa Kumbang Masbagik saat ini masih dalam proses verifikasi kepelaksanaan syari’at Islam, keberadaan mereka sangat minoritas tapi sebagian mampu bertahan di atas masifnya proses verifikasi oleh para pendakwah.

This writing is motivated by a very abundant religious culture in Indonesia, including the phenomenon found in Lombok, West Nusa Tenggara which is famous for “Wetu Telu Islam”. It contains the religious system filled with ceremonies and rituals which are accompanied by special symbols that have certain meanings. The method used in this paper is historical descriptive, by systematically explaining the history of the people of Lombok, the cultural patterns of “Wetu Telu Islam”, including its historical figures, doctrine, development, and existence. Then the writer uses structural semiology in analyzing the meaning of symbol elements found in the religious rituals of “Wetu Telu Islam” in Lombok. “Wetu Telu Islam” according to the people of Lombok is a very perfect Islam as it is built from two solid dimensions, namely dzohir and ihsan. For that reason, “Wetu Telu Islam” for them is the teachings of Sufism which emphasize the spirit, and soul. It is the spirit of holistic Islamic teachings, namely: shari’a, thoriqot, haqiqot, and ma‘rifat. Everything is building up, mutually reinforcing, and inseparable.Tulisan ini bermuara dari budaya agama yang sangat berlimpah di Indonesia, termasuk fenomena yang ditemukan di Lombok, Nusa Tenggara Barat yang terkenal dengan “Islam Wetu Telu”. Sistem keagamaan yang terkandung di dalamnya sarat upacara dan ritual yang disertai simbol-simbol khusus bermakna tertentu. Metode yang digunakan dalam makalah ini adalah deskriptif historis, yaitu secara sistematis menjelaskan sejarah masyarakat Lombok, pola-pola budaya “Islam Wetu Telu”, termasuk tokoh sejarah, doktrin, perkembangan dan keberadaannya. Kemudian penulis menggunakan semiologi struktural dalam menganalisis makna elemen simbol yang ditemukan dalam ritual keagamaan “Islam Wetu Telu”di Lombok. “Islam Wetu Telu” menurut masyarakat Lombok adalah Islam yang sangat sempurna karena dibangun dari dua dimensi yang kuat, yaitu dzohir dan ihsan. Karena itu, “Islam Wetu Telu” bagi mereka adalah ajaran tasawuf yang menekankan hati dan jiwa. Ini adalah semangat ajaran Islam holistik, yaitu: syariah, thoriqot, haqiqot, dan ma’rifat. Semuanya membangun, saling menguatkan, dan tak terpisahkan.

Sasak adalah kelompok suku terbesar di Lombok. Mereka terbagi ke dalam dua kelompok,yaitu Wetu Telu dan Waktu Lima. Waktu Lima adalah sebuah komunitas yang mendefinisikan diri sebagai penganut Islam ortodoks. Sedangkan Watu Telu adalah komunitas suku sasak marjinal yang memiliki kepercayaan yang dianggap sinkretik karena mereka masih mempercayai roh-roh nenek moyang mereka. Akan tetapi, sekitar delapan dekade yang lalu, sebagian muslim Lombok masih menjadi penganut Islam Wetu Telu. Perubahan yang sangat cepat ini mengundang banyak sarjana untuk melakukan penelitian tentang hubungan sosial dan keberagamaan masyarakat Lombok. Secara khusus, mereka tertarik untuk mengkqji pembagian antara Wetu Telu dan Waktu Lima.Artikel ini merupakan kajian literatur yang bertujuan untuk mengkaji relasi kuasa antara Wetu Telu, Waktu Lima dan pemerintah. Artikel ini mencoba meninjau konflik-konflik yang timbul dari hubungan-hubungan tersebut. Selanjutnya, artikel ini juga akan mengkaji perubahan paradigma S uku Sasak dan paradigma pemerintah dalam memandang posisi Wetu Telu. Untuk memahami hal tersebut, penulis akan mencoba menggali kajian-kajian antropologi mengenai masyarakat. Banyak literatur yang sudah membahas mengenai masyarakat Wetu Telu dan Waktu Lima. Untuk menganalisis data, penulis menggunakan metode induktif dan metode deskriptif analitis.Kata Kunci: Sasak, islamisasi, konflik, polarisasi, relasi kuasa

Lingsar village on the island of Lombok is unique. It has two places of worship, a temple and kemaliq, and also perang topat which is respected by the Balinese ethnic of Hindu and Wetu Telu Islam Sasak tribe. This village also has a tradition that unites Hindu and Islam Wetu Telu, in the form of slamatan and a joint funeral. The main reference used in carrying out daily life and tradition by the two ethnic groups, and the two devotees, is to materialize state the pluralist attitude as a pace of mutual respect and tolerance. The purpose of this research is to describe the existence of Hindu and Islam Wetu Telu symbols as a worship media, and to find out society’s perceptions to pluralism in Taman Lingsar temple. This research uses a qualitative method. Primary data were obtained by observation and interviews with village officials, religious leaders, humanists, from the Hindu and Muslim Wetu Telu. Secondary data were collected from library sources. The result informs that the life of people in Lingsar Village is harmonious, with mutual respect, from the perceptions of Hindu and Islam Wetu Telu symbols. These symbols, both physical and nonphysical, are part of a symbol system that builds synergistic relationships, a religious social order between Hindu and Islam Wetu Telu in Lombok. Desa Lingsar di Pulau Lombok memiliki keunikan utama yaitu terdapat dua tempat ibadah, pura dan kemaliq serta perang topat yang dihormati bersama antara umat Hindu dari suku bangsa Bali dan Islam Wetu Telu dari suku bangsa Sasak. Selain itu desa ini juga memiliki tradisi yang menyatukan antara umat Hindu dengan Islam Wetu Telu, yaitu berupa tradisi slamatan dan pemakaman bersama. Rujukan utama yang dipakai dalam menjalankan kehidupan seharihari dan menjalankan tradisi tersebut oleh kedua suku bangsa dan dua umat tersebut, adalah dengan mewujudnyatakan sikap pluralis sebagai langkah saling menghormati dan toleran. Tujuan penelitian ini adalah untuk mendeskripsikan keberadaan simbol-simbol agama Hindu dan Islam Wetu Telu sebagai media pemujaan, dan untuk mengetahui persepsi masyarakat tentang pluralisme di Pura Taman Lingsar. Penelitian ini menggunakan metode kualitatif. Data primer didapat dengan cara observasi dan wawancara dengan aparat desa, tokoh agama, budayawan, dari umat Hindu dan Islam Wetu Telu. Sedangkan data sekunder dikumpulkan dari sumber-sumber pustaka. Hasil penelitian menginformasikan bahwa kehidupan masyarakat di Desa Lingsar harmonis, dengan saling menghargai dan menghormati satu sama lain, dari hasil persepsi terhadap simbol-simbol agama Hindu dan Islam Wetu Telu. Simbol-simbol tersebut baik berupa fisik maupun non fisik merupakan bagian dari sistem simbol yang membangun hubungan yang sinergis, membangun tatanan sosial religius antara umat Hindu dengan umat Islam Wetu Telu di Lombok.

Applying the concept of religious teaching, Muslim Waktu Lima in Lombok follows universal Islamic standard and reason as the main factor in determining attitude and behavior. However, Islam Waktu Lima does not maintain the concept of Islam Wetu Telu in a little way, such as the idea of ketemuk, membangar, nyunatang, ngurisang, mituk, nyiwak, bejango, dodotan, and sapuan. The practice of Islam Wetu Telu in the midst of Islam Waktu Lima tradition has been cultivated by several foundations. First, although the concept of Islam Wetu Telu differs from Islam Waktu Lima it represents a vehicle to maintain shared traditions between them. Second, in the process of transforming symbolic meaning within the practice of Islam Wetu Telu dan Islam Waktu Lima, there has been a common teaching performed based on rational logic, such as mituk, nyiwaan, and membangar. Third, the teaching of Islam Wetu Telu practiced by the adherents of Islam Waktu Lima was theologically based on the doctrines of the Qur’an and the Sunnah, like the tradition of ngurisang, and nyunatang. Fourth, the perfection of the concept of teaching received from their teachers and clerics is not yet complete. This paper aims to explain how Islam Waktu Lima accomodates Islam Wetu Telu teaching and concept within their everyday life.

Wetu Telu is a syncretism of belief prevalent in West Lombok region. Danghyang Dwijendra from Daha in East Java region is regarded as the founder of the Watu Telu cult. He came to the Island of Lombok to teach enlightenment. One of the Ashram where he developed Hindu teaching and religion was Suranadi, a beautiful holy place. That Ashram was encircled by holy water, which currently can still be used by the Hindu devotees in performing their sacred sacrifice (yajnya). This study is aimed at knowing social and religious aspects of Wetu Telu as cultural heritage. The data is obtained through literature review and in-depth interview with public figures. From the data analysis, it is obtained that the history and social background of the Sasak people who inhabit the island is a mix of ethnic groups and culture. With this background, Wetu Telu which is also the syncretism of Hindu, Buddha, Islam, and local culture has a composite nature by taking only important matters without leaving its original teaching. Wetu Telu is considered to be Lombok Hindu teaching; and Wetu Telu is as inseparable part of holy pilgrimage (dharma yatra) of Danghyang Nirartha to Lombok in giving enlightenment and spiritual happiness to the people of Lombok. With the existence of Wetu Telu, a new culture and identity is built. The interaction amongst different culture, religion, and ancestral custom stimulates the emergence of a new culture as a part of diffusion process, acculturation, and cultural adaptation in literature, art, as well as theology.

Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.

<p>This article examines the doctrine of marriage in Wetu Telu society in<br />Bayan, North Lombok. According to the community marriage is carried out<br />by three steps: perondongan, mepadik lamar, and selarian which is finished<br />with some rituals, such as menjojok, memulang, sejati, pemuput selabar,<br />akad nikah, sorong serah, nyongkolan, and balik onos nae. The marriage<br />ritual is led in accordance with Islamic teachings by the Head of Office of<br />Religious Affairs. <br />In spite of referring to Islamic sharia, the Wetu Telu also strongly holds<br />the teaching of their ancestors which is more identical with Siva-Buddhist<br />teaching. After a long process of acculturation with Hinduism, the later<br />takes a part in marriage process within the Wetu Telu. Therefore, the mar-<br />riage concept carried out by the Wetu Telu is a combination of Siva-Budhist <br />(as the religion of indigenous people) and Balinese Hinduism carried out by<br />Balinese kingdom which had been mixed with Islamic teachings that later<br />become local tradition. This local tradition then does create social stratification, <br />marriage procedures and marriage procession. The local wisdom of marriage among the Wetu Telu has a potential role to strengthen religious<br />harmony in multicultural society.</p><p> </p>

“Pantang Melupakan Leluhur” is one of devotion's action from Islam Wetu Telu's believers in Desa Bayan, Kecamatan Bayan, Kabupaten Lombok Utara, Nusa Tenggara Barat, for the ancestors, as well as the way of life which makes them survive until now. This study was aiming to seek the cultural strategy behind the immortality of the ancestor values and analyze the historical awareness of "Pantang Melupakan Leluhur" Islam Wetu Telu by using philosophical hermeneutics method. The cultural strategy and the historical awareness of Islam Wetu Telu community relies on the feeling of fear and responsibility to what have been achieved and inherited by the past anchestor. The synthesis of spiral and God' destiny indicate that "Pantang Melupakan Leluhur" in the Islam Wetu Telu community is an ideal concept that is suitable with the historical movement of Indonesia which is attached in the identity of Indonesia, Pancasila.

ABSTRACTThe existence of indigenous peoples has been recognized and respected by the Constitution. The Wetu Telu indigenous people have traditions from their ancestors with Islamic nuances and their existence is recognized until now. Besides, the local government's strategy to develop the tourism sector to improve the economy and regional development which is designed in regional regulations can affect the existence of Indigenous people. The purpose of this research is to know the changes in the existence of the Wetu Telu community customary law and to know the implementation of Regional Regulations in the tourism sector in Bayan village, North Lombok Regency, West Nusa Tenggara. This research uses juridical empirical or socio-legal research, which is a type of sociological legal research or field research that examines applicable legal provisions. Cultural preservation and tourism development need a Regional Regulation on the Recognition and Protection of Indigenous Peoples to protect normatively and with legal certainty and harmonize Regional Regulations between tourism development and recognition of indigenous peoples.Keyword: Adat Recht, Wetu Telu, Tourism ABSTRAKKeberadaan masyarakat adat telah diakui dan di hormati oleh Konstitusi. Masyarakat Adat Wetu Telu yang mempunyai adat istiadat dari nenek moyang mereka yang bernuansa islami dan sampai saat ini diakui eksistensinya. Disamping itu strategi pemerintah daerah untuk mengembangkan sektor pariwisata dalam rangka meningkatkan ekonomi dan pembangunan daerah yang di rancang dalam peraturan daerah, dapat mempengaruhi eksistensi masyarakat Adat. Tujuan penelitian ini yaitu mengetahui perubahan eksistensi hukum adat masyarakat Wetu Telu dan mengetahui implementasi Peraturan Dearah di bidang Pariwisata di desa Bayan, Kabupaten Lombok Utara, Nusa Tenggara Barat. Penelitian ini menggunakan jenis penelitian yuridis empiris atau socio-legal, yakni jenis penelitian hukum sosiologis atau dengan penelitian lapangan yang mengkaji ketentuan hukum yang berlaku. Kelestarian budaya dan pengemangan pariwisata perlu adanya Peraturan Daerah tentang Pengakuan dan Perlindungan Masyarakat Adat untuk melindungi secara normatif dan berkepastian hukum serta menyelaraskan Peraturan Daerah antara pengembangan pariwisata dan pengakuan masyarakat adat.Kata Kunci: Adat Recht, Wetu Telu, Pariwisata

This article focuses on the contestation of local Islam and salafy at Narmada, West Lombok. This tension is inevitable thing, since they have different way of understanding and realizing Islamic teaching. Local Islam wants the locality and universality co-present to actualize ideal Islamic teaching, on the contrary, salafy wants to purify Islamic teaching from any kind of local traditions. Here, Local Islam of Sasak Narmada refers to Islam which has long interaction with several indigenous belief of Sasaknese manifested in Wetu Telu and Wetu Limeand salafy refers to several (not all) salafy’s followers who interact with local Muslims. This difference brings into contestation when salafy popularize bid‘ah, syncretic or syirk for local Muslims adherent in one hand and local Muslims want to save Islamic teaching from salafy in another hand. The contestation is classified into religious conceptions and ritual. Many Wetu Lime’s followers enjoy their religious conceptions and rituals without leaving several Wetu Telu traditions and without being afraid of falling into polytheism for a main reason that what they do is one means of manfesting Islamic universal values in local traditions and having no intention to be polytheist. This study shows that looking for the meaning behind the conception or observed ritual is an essential thing in diverse internal religious belief to spread peace in which theology needs to be accompanied by other perspective.

Mushaf kuno memiliki dualitas simbol, simbol adat dan simbol agama. Aturan agama dan adat sama-sama mengharuskan masyarakat untuk menghormati mushaf kuno. Cara untuk menghormati mushaf kuno di Desa Sapit sangat beragam, mulai dari duduk ketika melihat mushaf sampai kepada penyembelihan binatang ternak sebelum membaca dan mengkaji mushaf. Ritual-ritual penghormatan mus haf di Desa Sapit tergolong unik. Teori evolusi sosial digunakan dalam menganalisis realitas tersebut. Sebelum tahun 1967, masyarakat Desa Sapit menganut aliran Islam wetu telu yang merupakan akulturasi hukum agama dan adat. Pada waktu itu, masyarakat menganggap mushaf kuno mengandung kekuatan magis dan dapat menyelamatkan mereka dari bencana. Persepsi mereka berubah ketika Tuan Guru Zainuddin Mamben datang ke Desa Sapit. Masyarakat setempat tidak lagi menghormati mushaf dengan menyembelih binatang, dan berubah menjadi tradisi tokol (duduk ketika melihat mushaf ). Saat ini, masyarakat telah melupakan sakralitas mushaf kuno. Majunya industri percetakan mushaf menjadikan masyarakat menyetarakan mushaf kuno dengan mushaf cetak yang banyak beredar.Kata KunciIslam wetu telu, mushaf kuno, evolusi sosial, Lombok

The Wetu Telu indigenous people in Bayan, North Lombok have the traditions of their ancestors that have Islamic nuances and their existence is recognized until now. The existence of indigenous peoples has been recognized and respected by the 1945 Constitution. However, the existence of new laws and regulations on indigenous peoples has again encountered problems that threaten their existence. The Omnibus Law which was recently passed is considered to provide a legal loophole that could displace the existence of indigenous peoples. The purpose of this research is to find out the legal problems of the threat to the existence of the Wetu Telu indigenous people and to know the concept of the Work Creation Act (Omnibus Law) in Bayan Village, North Lombok Regency, West Nusa Tenggara. This research uses juridical empirical or socio-legal research, which is a type of sociological legal research or field research that examines applicable legal provisions. The results of this study show that the normative issue of the Omnibus Law can lead to norm conflicts with other laws regarding the recognition of indigenous peoples in Indonesia.

Abstract Islam reached Lombok Island in the sixteenth century, approximately in 1545, which was brought by SunanGiri, the son of SunanPrapen, one of the prominent Islamic preachers known as Wali Songo, through an expedition from Java. Prior to its arrival in the Island, according to some historians, the indigenous Sasak (the indigenous people of Lombok) embraced a traditional belief known as Boda. Historically, since its establishment, Islam has perpetually been expanding despite facing some distinct and contradictory values of local tradition and culture, which leads to a kind of dialectical process and turns in what is known as local Islam such as Islam WetuTelu in Bayan, West Lombok. This article is aimed at revealing the historical root of religious identity of Sasak community. The historical sketch of its religious identity produces a combination of traditional, cultural and religious values of the comers with those of the indigenous people in the past, WetuTelu religion. Present Muslims in Lombok assume that the existence of traditional Islam is due to an incomplete process of Islamization in the Island.

This paper discusses the diversity of Sasak villagers at Batu Cangku, Sapit village, Suela subdistrict, East Lombok, West Nusa Tenggara in the past. This paper concerns on three major issues; (1) The history of the diversity of Sasak villagers in the past, (2) The role of Islamic teachers to transform the diversity, (3) The frst Mazhab adopted by the villagers after the transformation from Islam Wetu Telu to Islam Waktu Lima. These issues were analyzed with min alnāṣ ilā al-wāqi’. Regarding to the history of the diversity of Sasak villagers, the present researcher found that the transformation occured in their faith;started from Animism-Dinamism, HinduBuddha, Boda Sasak-Islam. In applying Islamic thought, they were divided into two different communities; Islam Wetu Telu and Islam Waktu Lima. The frst community was closer to Islam Abangan in Java, while the second community was the same as Islam as general. In addition, in relation to Islamic teachers, they were as the agents of change of this transformation. Meanwhile, in term of the thought adopted, the majority of Islamic teachers taught Mazhab Syāf’i. As a result, The villagers, the frst generation of Islam Waktu Lima, practiced this Mazhab for their worship. The data were found in a manuscript of Islam Waktu Lima as their guidance for daily worship.

Islam reached Lombok island at sixteenth century, approximately at 1545. Its well-known spreader was an expedition from Java led by Sunan Prapen son of Sunan Giri, one of the famous wali songo (nine religious leaders, the Islam spreader in Java). Before Islam reached this island, according to some historian, the indigenous Sasak—appellation to indigenous of Lombok people—had had their own traditional religion, Boda. Sometimes Boda was also called Majapahit Religion. Method of spreading Islam at early time of Islam in this island was called three-linked system. A religious leader coming from Java had to teach three indigenous people and then made them be religious leaders. After mastering what was taught they were considered religious leaders and, in turn, respectively have to teach another three candidates. This method of spreading gained effective outputs on one hand, but on other hand it also shaped a kind of viewpoint among indigenous people that the religious obligatories such as daily praying and fasting are only the duty of religious leaders not of common people. Such unexpected point of view in turn has polarized the people into two groups, religious leaders and their common disciples. The later have point of view that they only do what their religious leader and king ask them to do, and this was the embryo of a local Islamic syncretism known as Wetu Telu. After time of Sunan Prapen, the Tuan Guru—a special call to Lombokness religious leaders—take responsiblity on islamization in this island, especially to the Wetu Telu disciples.

Budaya spiritual etnis Sasak dalam perjalanannya telah mengalami perkembangan yang cepat. Diawali dengan masuknya agama Islam dari Jawadan Makasar, serta agama Hindu dari Bali. Kehadiran kedua agama tersebut kemudian diolah masyarakat Sasak dalam konsep sinkretisme, dan wadah puncaknya berupa ajaran Islam Wetu Telu. Pengejahwantahan dari sinkretisme menghasilkan tradisi-tradisi sebagai penguat identitas etnis Sasak. Satu di antara tradisi yang ada, yaitu Bau Nyale. Sebagai pokok sandaran analasis penulisan membatasi tiga pokok rumusan, yaitu 1) apa fungsi tradisi Bau Nyale bagi masyarakat pendukungnya; 2) nilai-nilai budaya apa saja yang dimuat dalam tradisi Bau Nyale; 3) Kenapa diberi pengakuan, penghargaan dan kesetaraan tradisi Bau Nyale dengan tradisi yang lain yang hidup di Lombok oleh komunitas lain. Pisau analisis untuk mengindentifikasi yaitu teori semiotika dan neo-fungsionalisme. Penelitian ini merupakan penelitian kualitatif dengan teknik deskriptif interpretatif. Tujuan dari penelitian ini untuk mengidentifikasi fungsi-fungsi dan nilai budaya yang dimuat pada tradisi Bau Nyale. Dari hasil mengidentifikasi, maka karya budaya intangible Bau Nyale layak sebagai tradisi yang memiliki nilai multikulturalisme dan pluralisme. Sasak ethnic spiritual culture in its journey has experienced rapid development. It starts with the entry of Islam from Java and Makasar, as well as Hinduism from Bali. The presence of the two religions is then processed by the Sasak community in the concept of syncretism, and the top place is the teachings of Islam Wetu Telu. The implication of syncretism resulted traditions as a reinforcement of Sasak ethnic identity. One of the existing traditions, is the Bau Nyale. There are three main issues in this research, which are 1) what is the function of Nyale Bau tradition for the support community; 2) what cultural values are contained in the Bau Nyale tradition; 3) why is Bau Nyale tradition given the recognition, appreciation and equivalence with other traditions that live in Lombok by other communities. Theories used to identify are the Semiotics Theory and Neo-functionalism. This research is a qualitative research with descriptive interpretative technique. The purpose of this study is to identify the functions and cultural values contained in the Bau Nyale tradition. From the results of identifying, the Bau Nyale cultural work deserves a tradition that has value multiculturalism and pluralism.

<p><em>The existence of Lingsar Temple in Lingsar Village, West Nusa Tenggara Province has been able to unite two different ethnic religious backgrounds namely the Sasak Islam Tribe Wetu Telu (Left Three) and the Hindu Balinese Tribe. The incident has occurred since the reign of King Karangasem in West Lombok. The establishment of Lingsar Temple is estimated to occur more or less in 1615 Saka by AA Anglurah Ketut Karangasem who ruled at that time and expanded again by his brother named AA Anglurah Made Karangasem approximately around the year 1720. The influence of King Karangasem has been able to bear tolerance for both tribes , so the two tribes are always together in performing ritual ceremonies and traditions at Lingsar Temple. But on the other hand no doubt will also happen a dynamics of tolerance.</em></p><p><em>This study aims to provide an understanding of the existence of Lingsar Temple in West Nusa Tenggara, as well as to raise public awareness in understanding and understanding tolerance among religious communities. In addition, to provide knowledge whether or not a dynamism of tolerance occurs. The method used in this study is a qualitative model of new ethnographic analysis with data collection techniques that use observation, ethnographic interview, literature study, documentation studies. Analytical techniques used are analysis domain, taxonomic analysis, component analysis, and theme analysis.</em></p><p><em>From the research conducted in the field in obtaining the result of the existence of Lingsar Temple founded by A.A Ketut Karangasem who get the revelation from God / Ida Sanghyang Widhi Wasa. standing lingsar temple aims to unite inwardly between the people of Sasak tribe with the Hindu Balinese society. For the year of the founding of Lingsar Temple can not be ascertained because there is no written source mentions.Mean contained in the tradition of Ketopat War that is integration, tolerance, and religious. Socio-Religious of Sasak Tribe with Hindu Communities have interrelationship so that the communication process between these two tribes and based on the perception of the two communities This tribe has a very high idealistic attitude in running the tradition of Ketopat War.</em></p>

This research was conducted to determine the growth of red sugarcane seedling on pruning and frequency of watering. This research was conducted in the research field of Faculty of Agriculture University of Sumatera Utara (± 25 m asl) from June-October 2017 using Factorial Randomized Block Design with three replications. The first factor was pruning (control, 1, and 2 months/plant) as well as the second factor was the frequency of watering (1, 3, 5, and 7 days/plants). The variable observed were plant height, a number of leaves, stem diameter, a number of the tiller, shoot wet weight, root wet weight, and shoot-root ratio. The results showed that the frequency of watering treatment had a significant effect on the number of a leaf (4,6,8,10 and 12 weeks after plant), stem diameter (4,6,8,10 and 12 weeks after plant), shoot wet weight, and root wet weight. Pruning treatment had no significant effect on all variables observed. The interaction of both has no significant effect on all variables observed.

Abstrak. Penelitian ini bertujuan untuk mengetahui pengaruh dosis mulsa ampas tebu dan varietas bawang merah serta interaksi antara keduanya terhadap pertumbuhan dan hasil tanaman bawang merah. Penelitian ini dilaksanakan di Kebun Percobaan Fakultas Pertanian Universitas Syiah Kuala yang berlangsung dari bulan Juli sampai September 2017. Penelitian ini menggunakan Rancangan Acak Kelompok pola faktorial 3x3 dengan 3 kali ulangan. Faktor pertama adalah dosis mulsa ampas tebu dengan 3 taraf (5, 10 dan 15 ton/ha). Faktor kedua adalah varietas dengan 3 taraf (Bima Brebes, Vietnam dan Bangkok). Hasil penelitian menunjukkan bahwa dosis mulsa ampas tebu berpengaruh sangat nyata terhadap tinggi tanaman umur 10, 20 dan 30 HST, berpengaruh tidak nyata terhadap jumlah umbi per rumpun, jumlah anakan per rumpun, diameter umbi, bobot berangkasan basah, bobot basah umbi, bobot berangkasan kering, bobot kering umbi, serta potensi hasil bawang merah. Pertumbuhan dan hasil tanaman bawang merah terbaik dijumpai pada dosis mulsa ampas tebu 15 ton/ha. Varietas bawang merah berpengaruh sangat nyata terhadap semua peubah yang diamati. Penggunaan varietas terbaik dijumpai pada varietas Vietnam. Hasil penelitian menunjukkan bahwa terdapat interaksi yang tidak nyata antara dosis mulsa ampas tebu dengan varietas bawang merah terhadap semua peubah.Effect of Dose Bagasse Mulch on The Growth and Yield Some varieties of Shallot (Allium ascalonicum L.)Abstract. This study aimed to determine the effect of best dose mulch bagasse, varieties and interaction between the bagasse mulch with variety to growth and yield of the shallot. This research was conducted in Experimental Farm Agricultural Faculty of Syiah Kuala University, from July toSeptember 2017. This study used a randomized block design factorial 3 x 3 with three duplications. The first factor is the dose bagasse mulch 3 levels (5, 10 and 15 t ha-1). The second factorvariety of shallot 3 levels (Bima Brebes, Vietnam and Bangkok). The results showed that the dose of bagasse mulch very significant effect on plant height age 10, 20 and 30 DAP, not significant effect on number of tillers per clump, number of bulb, bulb diameter, wet stover weight, wet bulb weight, dry stover weight, dry bulb weight , anda potential yield. The growth and yield of the best shallot seen in dose bagasse mulch 15 t ha-1. The variety of shallot has very significant effect on all variables. The best use of variety is found in Vietnam varieties. The result showed that there was no significant interaction between the bagasse mulch withvariety against all variables.

Salted eggs are one of the products that people like. The principle of making salted eggs is the process of ionizing NaCl salts which then diffuses into the egg through the shell pores (Wulandari et al. 2014). The purpose of making salted eggs is as an effort to preserve, in addition to increasing the taste of eggs. Egg salting is a technology of processing livestock products which is often used to maintain egg quality because the manufacture is easy and economical so it has quite a lot of enthusiasts. The community uses duck eggs for the salting process, because duck eggs have large pores and fishy taste, so they are good for salted eggs. The time of salting is very influential in the shelf life of the egg the longer the salting time the longer the shelf life of the egg. The purpose of this study was to determine the fat content and protein content of healthy low-fat salted eggs. The salting method includes the method of wet salting and the dry method. Salting with a dry method is done by closing the egg shell with 2 collisions of bricks and salt in the form of a paste dough, salting with immersion method by immersing the egg with a salt solution. The method used was soaking ginger and secang wood, followed by analysis of protein content using the semimicro kjeldhal method and fat content analysis using extraction methods using Soxhlet. The total fat content of the research results from salted eggs after treatment decreased by 0.34 g - 0.25 g = 0.09 grams (4.5%). And the protein content in salted eggs increased from 21.79% to 26.25%. For that reason, it can be recommended that the salted eggs from the research results be healthier to be consumed in terms of the levels of fat and protein produced. Abstrak Tujuan dari pembuatan telur asin adalah sebagai upaya untuk pengawetan, selain itu juga untuk meningkatkan cita rasa dari telur. Pengasinan telur merupakan teknologi pengolahan hasil ternak yang sering digunakan untuk menjaga kualitas telur karena pembuatannya yang mudah dan ekonomis sehingga memiliki peminat yang cukup banyak. Masyarakat menggunakan telur bebek untuk proses pengasinan, karena telur bebek mempunyai pori - pori yang besar dan rasa amis, sehingga baik digunakan untuk telur asin. Waktu pengasinan sangat berpengaruh pada masa simpan telur semakin lama pengasinan semakin lama masa simpan telur. Tujuan penelitian ini untuk mengetahui kadar lemak dan kadar protein pada telur asin sehat rendah lemak. Metode pengasinan meliputi metode pengasinan basah dan metode kering. Pengasinan dengan metode kering dilakukan dengan penutupan kulit telur dengan 2 tumbukan batu bata dan garam dalam bentuk adonan pasta, pengasinan dengan metode perendaman dengan cara merendamkan telur dengan larutan garam. Metode yang digunakan perendaman jahe dan kayu secang, dilanjutkan dengan analisa kadar protein menggunakan metode semimikro kjeldhal dan analisa kadar lemak menggunakan metode ekstraksi menggunakan soxhlet. Total kadar lemak hasil penelitian yang terdapat dari telur asin setelah perlakuan mengalami penurunan sebanyak 0,34 g – 0,25 g = 0,09 gram (4,5%). Dan kadar protein pada telur asin hasil penelitian mengalami peningkatan dari 21,79% menjadi 26,25%. Untuk itu dapat direkomendasikan bahwa telur asin hasil penelitian lebih sehat untuk dapat dikonsumsi ditinjau dari kadar lemak dan protein yang dihasilkan.

Tomu District's economy in general still adheres to the traditional system. Economic development efforts in Tomu District from traditional to modern system can be started by developing a home industri. One resource that can be utilized to develop the home industri in Tomu District is sago. Sago forest area in this district is wide enough, that is 51,804 ha. The purpose of this research is to figure out the market opportunity and financial feasibility of the sago industri development through UMKM in Tomu District. Based on the analysis, the projection of wet sago production of home industri in Tomu District is 320 Kg/trunk. The industri is expected to process 1 trunk of sago in a full day operation. In average, the industry can process approximately 20 trunks of sago per month. With the average selling price in Bintuni Regency is Rp. 15.000/Kg wet sago, then the average income earned in one production process is projected to reach Rp 39.474.417. The projection results of B/C ratio, NPV and IRR indicated that sago processing industry in Tomu District was financially feasible. It is then expected that the development of sago home industry in Tomu District can be operated in accordance with the projected price.

The Australian fossil record shows that from ca . 25 Myr ago, the aseasonal–wet biome (rainforest and wet heath) gave way to the unique Australian sclerophyll biomes dominated by eucalypts, acacias and casuarinas. This transition coincided with tectonic isolation of Australia, leading to cooler, drier, more seasonal climates. From 3 Myr ago, aridification caused rapid opening of the central Australian arid zone. Molecular phylogenies with dated nodes have provided new perspectives on how these events could have affected the evolution of the Australian flora. During the Mid–Cenozoic (25–10 Myr ago) period of climatic change, there were rapid radiations in sclerophyll taxa, such as Banksia , eucalypts, pea–flowered legumes and Allocasuarina . At the same time, taxa restricted to the aseasonal–wet biome ( Nothofagus , Podocarpaceae and Araucariaceae) did not radiate or were depleted by extinction. During the Pliocene aridification, two Eremean biome taxa ( Lepidium and Chenopodiaceae) radiated rapidly after dispersing into Australia from overseas. It is clear that the biomes have different histories. Lineages in the aseasonal–wet biome are species poor, with sister taxa that are species rich, either outside Australia or in the sclerophyll biomes. In conjunction with the fossil record, this indicates depletion of the Australian aseasonal–wet biome from the Mid–Cenozoic. In the sclerophyll biomes, there have been multiple exchanges between the southwest and southeast, rather than single large endemic radiations after a vicariance event. There is need for rigorous molecular phylogenetic studies so that additional questions can be addressed, such as how interactions between biomes may have driven the speciation process during radiations. New studies should include the hitherto neglected monsoonal tropics.

It is dusk in the Boundary Waters Canoe Area Wilderness. It has rained all day, and you are cold and wet. All you want to do is eat and sit around a fire with a cup of coffee. Firewood in the immediate area, however, is scarce and damp. The trees around the campsite have a human browse line of dead limbs ripped off live trees at a height of about nine feet. The easy thing to do would be to push the browse line three or four trees deeper into the forest. To be honest, no one would be able to tell the difference. Instead you grab a flashlight and hike back into the wet, mosquito-thick forest to search for dry wood on downed trees. Even your canoe partners think you are carrying minimum impact to extremes, but it does not really matter what they think. Your peace with the forest is wholly personal.

ABSTRACT Bentok Kampung Village is one of the villages in Bati–Bati District, Tanah Laut Regency, which possessed a considerabke amount of duck population. The villagers who are members of the Ruhuy Rahayu PKK do not know much about innovations in processing duck salted eggs. This activity aims to introduce innovation in preserving duck eggs with the addition of spices. This activity started with theoretical training with classroom methods and hands-on practice carried out by partners under the guidance of the activity promotor team. The enthusiasm of the participants is was quite good which was reflected in the high number of participants and their punctuality of attendance. The attendance level of participants in both the counseling and brainstorming activities reached 90–100% of all PKK members. The roasted salted duck eggs with spices produced have a distinctive taste compared to the ones which were just boiled. The roasted spiced salted roasted egg has a less wet texture and is preferred because it tastes more savory and can last longer because of the reduced water content. Conclusion: participants managed to understand well the entire series of activities and the participation rate of participants was very good with a nearly 100% attendance rate. Keywords: Processing, Roasted spiced salted eggs, Bentok Kampung Village ABSTRAK Desa Bentok Kampung merupakan salah satu desa yang ada di Kecamatan Bati–Bati Kabupaten Tanah Laut dengan populasi itik yang tinggi. Masyarakat Desa Bentok Kampung yang tergabung dalam PKK Ruhuy Rahayu belum banyak mengetahui inovasi dalam pengolahan telur asin itik. Kegiatan ini bertujuan untuk meperkenalkan inovasi pengawetan telur itik dengan penambahan bahan rempah. Kegiatan ini diawali pelatihan teoritis dengan metode kelas dan praktek langsung yang dilaksakanakan oleh mitra dengan bimbingan tim pengusul kegiatan. Antusisme peserta cukup baik yang tercermin dari jumlah dan ketepatan waktu kehadiran yang tinggi. Kehadiran peserta dalam kegiatan penyuluhan dan curah pendapat mencapai 90–100 % dari seluruh anggota PKK. Telur asin itik rempah panggang yang dihasilkan memiliki cita rasa yang khas dibandingkan dengan yang hanya direbus. Telur asin itik rempah panggang memiliki tekstur tidak terlalu basah dan lebih disukai karena rasanya yang lebih gurih dan bisa lebih tahan lama karena adanya pengurangan kadar airnya. Kesimpulan: peserta berhasil memahami dengan baik seluruh rangkaian kegiatan dan tingkat partisipasi peserta sangat baik dengan tingkat kehadiran berkisar 100%. Kata Kunci: Pengolahan, Telur asin rempah panggang, Desa Bentok Kampung

This article focuses on potmarks from the Western, Eastern and Central Koms of the Tell el-Farkha site. They date back to the Protodynastic and Early Dynastic periods (up until the 1st Dynasty) and are associated with Phases 4 and 5 of the settlement. 91 of the potmarks have been identified and analysed. They were all incised on wet clay and covered either the inside or outside walls of bread moulds. 16 categories of patterns have been distinguished: cross, criss-cross, vertical and horizontal line combination, horizontal line, vertical line, curvilinear line, rectangular-like shape, animal-like shape, plant-like shape, star-like shape, arch-like shape, radial wheel shape, strokes on the rim, V-shaped sign, circle and semi-circle.

AbstractThe exploitation of sandfish (Holuthuria scabra) in Saleh Bay is so far not well managed. Consequently, over-fishing and species extinction of sea cucumbers emerge. Currently, information related to the supply of sandfish (H. scabra) is very limited. The purpose of this research was to investigate the stock status of sandfish (H. scabra) based on the fishermen’s perception and fish capture information. This research was carried out in the Saleh Bay coast, Sumbawa District, West Nusa Tenggara. The method used was a semi-closed interviews with the scope of fishermen’s demography, methods, efforts and catches, and fishermen’s perception of the stock condition, conducted by a total of 39 respondents. The result of this research showed that sea cucumber fishermen consisted of male and female with a ratio of 46 : 54, age ranged between 26-59 years old, all were married; education level between unschooled to senior high school; fishermen were from Bajo tribe (37%), Bugis (25%), Samawa (5%) and Mandar (33%). Sea cucumbers were caught by hands for 5-6 weeks (1-4 hours per day), CPUE ranges between 2 to 25 kg (wet weight). The main reason for capturing sea cucumber was because of the ease of method (97%). 84% of the fishermen stated that sea cucumber stock in Saleh Bay declined. The research cocluded the fishermen on Saleh Bay assumed that sandfish (H. scabra) had decreased in stock.AbstrakEksploitasi teripang pasir (Holuthuria scabra) di perairan Teluk Saleh terus dilakukan tanpa adanya pengelolaan sehingga memacu terjadinya kelebihan tangkap dan bahkan bisa menyebabkan kepunahan spesies teripang pasir. Kurangnya ketersediaan informasi dan data terkait stok menyebabkan sulitnya pengelolaan teripang pasir (H. scabra) di perairan Teluk Saleh ke depannya. Tujuan dari penelitian ini adalah untuk mengetahui staus stok teripang pasir (H. scabra) berdasarkan persepsi nelayan dan gambaran hasil tangkapan. Lokasi penelitian yaitu di pesisir wilayah perairan Teluk Saleh, Kabupaten Sumbawa, Nusa Tenggara Barat. Metode yang digunakan ialah wawancara semi tertutup dengan menggunakan kuesioner. Aspek yang dikaji dalam wawancara terdiri dari : 1) demografis nelayan; 2) metode, upaya dan hasil tangkap serta 3) persepsi nelayan terhadap kondisi stok. Responden dalam penelitian ini ialah nelayan penangkap teripang yang berada di pesisir Teluk Saleh. Jumlah responden adalah 39 orang. Hasil penelitian menunjukkan bahwa penangkap teripang pasir terdiri dari laki-laki dan perempuan dengan rasio 46 : 54%, usia berkisar antara 26-59 tahun, nelayan berstatus telah menikah, tingkat pendidikan nelayan mulai dari tidak bersekolah hingga SMU, nelayan berasal dari suku Bajo (37%), Bugis (25%), Samawa (5%) dan Mandar (33%). Penangkapan teripang dilakukan menggunakan tangan, penangkapan dilakukan 5-6 minggu-1 (1–4 jam hari-1), CPUE ialah 2 hingga 25 kg (berat basah), alasan utama nelayan (97%) menangkap teripang pasir adalah kemudahan metode penangkapan, 84% nelayan menyatakan bahwa stok teripang pasir di Teluk Saleh mengalami penurunan. Kesimpulan dari penelitian ialah sebagian besar nelayan Teluk Saleh menganggap bahwa teripang pasir (H. scabra) telah mengalami penurunan stok.

Cécile Fontaine's films do not tell stories in the traditional sense. Rather, they form spiraling involutions around an idea or a theme. Hers is a cinema of layers, encrustations, and material and plastic experimentation. It is a colorful and aquatic cinema that investigates—through stripping down and subsequent reconstruction—the material from which the images are made: the film strip itself. This essay investigates the poetics and the practice of Fontaine's found footage cinema, a cinema rigorously made without a movie camera, beginning with her first experiments with dry and wet techniques in the 1980s up to her more complex operations at the end of the 1990s. It is a cinema that, by fishing in the stream of abandoned images, reflects on the nature of the image, of memory and history, all rolled onto the vertical axis of the film.

One of the most distinctive characteristics of humans is the capacity to learn from what other people tell them. Often new information is provided about an entity that is not present, requiring incorporation of that information into one's mental representation of the absent object. Here we present evidence regarding the emergence of this vital ability. Nineteen- and 22-month-old infants first learned a name for a toy and later were told that the toy had undergone a change in state (it had become wet) while out of view. The 22-month-olds (but not the 19-month-olds) subsequently identified the toy solely on the basis of the property that they were told about but had never seen. Thus, before the end of their 2nd year, infants can use verbal information to update their representation of an absent object. This developmental advance inaugurates a uniquely human and immensely powerful form of learning about the world.

Infeksi parasit usus merupakan penyakit endemik yang menyebabkan masalah kesehatan di negara berkembang seperti Indonesia. Diagnosa parasit usus memerlukan teknik pemeriksaan yang sensitif dan biaya murah. Teknik konsentrasi formol eter (formol eter concentration/FEC) merupakan salah satu teknik pemeriksaan dengan sampel feses untuk mendeteksi parasit usus dengan prinsip sedimentasi. Tehnik ini merupakan salah satu tehnik yang ekonomis, mudah dilakukan, dan meningkatkan jumlah penemuan parasit usus karena dapat memisahkan debris dari feses. Tujuan: Mengetahui teknik konsentrasi formol eter dalam mendiagnosa parasit usus. Tinjauan Pustaka: Prevalensi infeksi parasit usus masih cukup tinggi di negara berkembang akibat kurangnya sanitasi dan buruknya higiene, sehingga diperlukan suatu teknik pemeriksaan yang bisa mendeteksi kista protozoa, larva, dan telur cacing. Teknik FEC menggunakan formalin 10% dalam air sebagai penstabil dan eter sebagai pelarut. Teknik FEC tidak merusak organisme dalam sampel feses, dapat mengetahui parasit usus dengan sampel feses sedikit, dan ekonomis. Beberapa penelitian menunjukkan bahwa teknik FEC lebih baik daripada teknik direct wet mount dalam mendiagnosa parasit usus. Simpulan: Teknik FEC merupakan salah satu teknik pemeriksaan yang sensitif dan ekonomis dan dapat digunakan sebagai pilihan untuk mendiagnosa parasit usus.

Breastfeeding, as Avner Giladi amply demonstrates, is far more than the simple matter of providing nutrition to an infant. Who breastfeeds, for how long, and with what kind of encouragement, respect, and reward can tell us much about social attitudes toward infancy and the mother–child bond, as well as the value placed on motherhood in general. The extent to which the father alternately provides general support for mother and child or controls and limits the breastfeeding relationship, for example, can shape the father–child and husband–wife relationship in the long term. And a breastfeeding mother, as the primary nurturer of a child, finds herself in a unique position in relation to her children, her husband, and society in general: it is a moment pregnant with possibilities for the enhancement of a woman's power. A close study of breastfeeding, then, draws our attention to a society's attitudes toward young children, the construction of the family in relation to the needs of these children, and the ways in which relations between a husband and wife are informed by the rights and responsibilities surrounding this act of pivotal importance to the survival of the species, particularly in the days before pasteurization and infant formula, when the absence of a mother or wet nurse spelled almost certain death for a baby.

KKN merupakan kegiatan pengabdian kepada masyarakat di daerah tertentu atau lembaga pendidikan, dilaksanakan secara kelompok, terintegrasi antar jurusan, terkoordinasi di tingkat Fakultas, Kegiatan KKN (Kuliah Kerja Nyata) dilakukan secara online yang bertujuan untuk memberikan pengalaman kerja nyata di lapangan dalam bidang apapun yang membentuk sikap mandiri dan tanggung jawab dalam pelaksanaan pekerjaan di lapangan. KKN juga bertujuan untuk membantu masyarakat dalam meningkatkan pengetahuan dan keterampilan sehingga diharapkan dapat meningkatkan kesejahteraannya. Kegiatan KKN dibagi menjadi empat tahap kegiatan, yaitu pembekalan, pelaksaaan kegiatan secara daring agar dapat mencegah penyebaran COVID-19 dan penyusunan laporan, dan evaluasi. Pelaksanaan KKN ini dimulai dari tanggal 1 agustus 2020 sampai dengan 31 Agustus 2020 di Desa Karangmulya Kecamatan Telukjambe Barat Kabupaten Karawang. DesaKarang Mulya merupakan salah satu desa yang berada di Kecamatan Teluk jambe Barat.Yang letak geografisnya dekat sekali dengan kota Karawang. Sebagian besar penduduknya bermata pencaharian sebagai petani,ada juga yang berprofresi sebagai guru ,home industry,dan juga berdagang. Kondisi perekonomian masyarakat pada umumnya mengandalkan pertanian. Desa Karang Mulya terletak sangat dekat dengan Kantor Kecamatan Telukjambe Barat,jika ditempuh dengan memakai kendaraan dapat menghabiskan waktu selama ± 10 menit menggunakan kendaraan bermotor. Jumlah luas tanah DesaKarang Mulya seluruhnya mencapai 425,0000 ha dan terdiri dari tanah darat dan tanah sawah. Wilayah Desa Karang Mulya yang beriklim tropik basah memiliki curah hujan sebesar 200-300mm per tahun. Iklim di Desa Karang Mulya terdapat dua musim yaitu musim hujan dan musim kemarau.Musim hujan terjadi pada bulan November hingga Mei.Sedangkan musim kemarau umumnya terjadi pada bulan Juni sampai Oktober. Desa Karang Mulya memiliki intensitas curah hujan sedang sehingga suhu udara tinggi dan kategori ini cukup baik untuk dapat mendukung kegiatan masyarakat dalam bidang pertanian. Sumber air yang digunakan oleh warga Desa Karang MulyaKecamatan Telukjambe Barat untuk keperluan sehari-hari adalah sumur gali dan air pam. Kata Kunci : KKN, Karangmulya, Telukjambebarat KKN is a community service activity in certain areas or educational institutions, carried out in groups, integrated between departments, coordinated at the Faculty level, KKN activities (Real Work Lectures) are carried out online which aims to provide real work experience in the field in any field that forms independent attitude and responsibility in carrying out work in the field. KKN also aims to assist the community in increasing knowledge and skills so that it is expected to improve their welfare. KKN activities are divided into four activity stages, namely provisioning, implementing online activities so as to prevent the spread of COVID-19 and compiling reports, and evaluating. The implementation of this Community Service Program starts from August 1st 2020 to August 31th 2020 in Karangmulya Village, Telukjambe Barat District, Karawang Regency. Karang Mulya Village is one of the villages located in Telukjambe Barat Subdistrict, which is geographically very close to the city of Karawang. Most of the population works as farmers, some are teachers, home industry, and also trade. Generally, the economic condition of the people relies on agriculture. Karang Mulya Village is located very close to the Teluk Jambe Barat District Office, if it is reached by using a vehicle it can take ± 10 minutes using a motorized vehicle. The total land area of Karang Mulya Village reaches 425,0000ha and consists of overland land and paddy fields. The area of Karang Mulya Village, which has a wet tropical climate, has rainfall of 200-300mm per year. The climate in Karang Mulya Village has two seasons, namely the rainy season and the dry season. The rainy season occurs from November to May. Meanwhile, the dry season generally occurs from June to October. Karang Mulya Village has moderate rainfall intensity so that the air temperature is high and this category is good enough to be able to support community activities in agriculture. The water sources used by the people of Karang Mulya Village, Teluk Jambe Barat Subdistrict for their daily Keywords: Real Work Lecture, Village Profile, Village Potential

Cucumber plants, including vines, are popular with the wider community. Hulu Sungai Tengah Regency is dominated by red-yellow podzolic soil types which have problems such as sandy clay soil structure, low permeability, poor soil aeration, acidic reacting soil, water holding capacity, nutrients and low cation exchange capacity. The effort that can be done is by giving organic material produced from a mixture of earthworm media with earthworm feces. The purpose of this study (i) was to see the effect of vermicompost administration and (ii) to get the best dose of vermicompost administration on the growth and production of cucumber plants on red-yellow podzolic soil. This research was conducted in Teluk Mesjid Village, Haruyan District, Hulu Sungai Tengah District, South Kalimantan Province. This research was conducted in April-June 2015, using a single randomized block design (RBD), with five treatment levels and five groups so that there were 25 experimental units. The treatments that were tried were vermicompost doses namely (v0) 0 t.ha-1, (v1) 10 t.ha-1, (v2) 20 t.ha-1, (v3) 30 t.ha-1, and (v4 ) 40 t.ha-1. The variables observed were planting length, number of leaves, stem diameter, flowering time, number of fruits, and wet weight of fruit crops. The results showed the treatment had a significant effect on the stem diameter variable age 21 day after planting (DAP), flowering time, number of cucumber fruit, and had a very significant effect on the cucumber wet weight but did not affect plant length 7, 14 and 21 DAP, number of leaves aged 7, 14 and 21 DAP, stem diameter aged 7 and 14 DAP. The best treatment for vermicompost for cucumber plants is (v1) 10 t.ha-1.

Abstract. Moisture evaporated from the continents (recycled moisture) contributes up to 80% to the total atmospheric moisture content and, hence, precipitation in some regions. Recycling estimates are traditionally used to indicate a region's rainfall-dependence on land-surface evaporation. Accordingly, recycling estimates are employed to deduce the hydrological consequences of land-cover change. However, moisture is not a passive but an active constituent of the atmosphere. Recent studies indicate that at small scales (up to 1000 km) local to regional evaporation-precipitation coupling by far dominates the atmospheric precipitation response, while the water-balance effect from moisture recycling in the traditional sense seems to be of minor importance. The value of moisture recycling estimates as indicator for consequences of land-cover change is therefore questionable. However, since atmospheric moisture is still subject to mass conservation, the relevance of moisture recycling may come into play at the continental scale. To explore the relevance of recycling estimates regarding land-cover change at the continental scale, we conduct two global experiments with an atmospheric general circulation model: (I) with present-day conditions and (II) with extreme land-cover change conditions, namely with totally suppressed continental evaporation. Using the simulated fields of moisture, wind, and evaporation from the present-day experiment, we quantify continental moisture recycling with a vertically integrating tracing scheme. We then compare the computed recycling patterns with the hydrological changes that follow the suppression of continental evaporation. While under present-day conditions the fraction of recycled moisture increases from continental upstream to downstream regions with respect to the prevailing winds, the suppression of continental evaporation leads to severe precipitation loss in almost all continental regions, no matter if situated upstream or downstream. Over the ocean the hydrological response is ambigious, even where under present-day conditions large fractions of the atmospheric moisture stem from continental evaporation. This suggests that continental moisture recycling can not act across large ocean basins. Over land the absence of evaporative cooling at the surface leads to substantial warming which acts to suppress precipitation. In large parts of the continents the precipitation decrease compensates for much of the missing evaporation, such that the continental moisture-sink is not much amplified. Consequently, the atmospheric moisture content is not systematically reduced in the evaporation-free experiment, as would be necessary for the traditional moisture recycling mechanism to be active. Noteworthy exceptions are continental regions that are substantial moisture sources for some time of the year, first of all tropical wet-dry climates during the dry season. Apart from these exceptions, our results challenge the relevance of moisture recycling estimates for the hydrological consequences of land-cover change even at the continental scale.

The goal of this research was to identify the dryland cereal crop seed plasma types growing around Kelimutu National Park, located in Ende district on the island of Flores in Indonesia, by observing crop morphology and cultivation techniques. Cereal crops represent the largest source of carbohydrates in the regional diet in comparison to other food groups in this area where dry land makes up 80% of the total available land. It is estimated that the Ende district of Flores has adequate potential to produce dryland cereal as a staple food crop. Previous studies have shown that farmer preference is shifting towards the cultivation of crops with a higher economic value which threatens the existence of some cereal crops. Concurrently, shifts in eating habits have made rice a staple food in this region, leading to increased consumption and threatening the existence of other cereal crops. Furthermore, outsiders tend to think of areas like Flores as being impoverished, with frequent problems with food security. Currently, there is a lack of knowledge within the youth population about the types of foods, especially cereals, which are rich in nutrients and their use in rituals. This research aims to address this gap by collecting information on cereal crops in and around Kelimutu National Park for dissemination through educational and cultural tours. This study was conducted in the eastern subdistrict of Ndona, Flores and Wolojita Detusoko between June and December 2011. Study findings identified 5 main cereal crops: paddy fields (consisting of: Are Rumba, Are Sela, Are Obo, Are Laka, Amera, Eko Ndale, Kea Ria, Are Mera, Are Kea Mboa, Eko Ena), corn (consisting of Java Roga, Nggela Java, Java, Keo Ri’a), sorghum (consisting of mera Lolo, Lolo Mite and Lolo Telo Leko), barley (consisting of Mera and Wete Wete Bara) and millet (consisting of Ke’o Mite and Ke’o). Of the five types of cereal crops identified, one type (Pega, a subspecies of barley with a sorghum-like panicle) is not found in four of the districts. It was found that corn, classified as a native plant, is strengthened through cultivation by re-seeding. Study results illustrated that corn in this area is of reduced genetic quality, as illustrated by the fact that 3-4 cobs did not develop. Alternatively, the Ke’o Bara strain of barley has a morphology and panicle strand number (270-300) that suggest that this species is typical of this region.

Beans are a kind of edible beans. Beans are rich in protein and vitamins that help lower blood pressure and monitor blood sugar metabolism and are equated with being eaten by those who suffer from diabetes or hypertension. High fiber and enzyme content can help you lose weight. In peanut cultivation it needs to be optimized considering the consumption needs are not comparable with production, One way to increase the productivity of peanut plants is proper fertilization, such as by using organic fertilizers. This study aims (i) to determine the effect of EMRAS on the growth and yield of beans (Phaseolus vulgaris L.) on swampy swamp land. (ii) Getting the best concentration between EMRAS and growth and yield of beans (Phaseolus vulgaris L.) on swamp swamp land. This research was carried out on swamp swamp land in Teluk Buluh Village, Banjang District, Hulu Sungai Utara Regency in May - July 2013, using a Randomized Block Design (RBD), with 6 treatments and 4 replications, resulting in 24 experimental units and each experiment. consists of 2 sample plants, so that the total sample is 48 plants. The factors tested were the provision of EMRAS, e0 = 0% (0 l/beds), e1 = 25% (0,25 l/beds), e2 = 50% (0,5 l/beds), e3 = 75% (0,75 l/beds), e4 = 100% (1 l/beds) and e5 = 125% (1,25 l/beds). The results showed that the observation variables of EMRAS administration affected plant height, number of productive branches, number of pods per plant, and pod wet weight per plant with the best administration at 100% concentration (1 l / bed)

Raised retroreflective pavement markers (RRPMs) are commonly used to provide nighttime delineation of roadways. Although RRPMs are visible during dry conditions, they provide their greatest benefit during wet-night conditions, when typical pavement markings become flooded and lose their retroreflectivite properties. Naturally, the retroreflectivity of RRPMs degrades over time as a result of traffic, ultraviolet light, precipitation, and roadway maintenance activities. Subsequently, it is necessary to examine the relationship between driver performance and the condition of the RRPMs. To assess visibility relative to RRPM condition, study participants rode in the passenger seat of a vehicle operated by a member of the research team, traveling at approximately 15 mph, for two laps around a closed course. Throughout each lap of the course, nine treatments consisting of RRPMs or preformed pavement marking tape of various retroreflectivity levels diverged from a center line to either the right or left. Participants indicated when they could tell which direction the treatment diverged, which was recorded using a GPS unit. A generalized linear model was estimated on a dataset constructed by pairing the observed distances from various treatments with demographic information about each participant. The analysis indicates the distance at which a particular treatment would be visible, which can then be converted to preview time to assess treatment adequacy for a variety of speeds. The RRPM treatments generally provided adequate preview time for older drivers based on the extant literature; however, the preformed pavement marking tape was less adequate at higher speeds and under overhead lighting.

Savanna is a type of ecosystem in the lowlands or highlands, where the community consists of several trees that are spread unevenly and the lower layers are dominated by grasses. Savanna is very common in very dry areas in Nusa Tenggara. However, in some places in Java, Savanna can also be found. The widest Savanna in Java is Savanna in Baluran National Park, East Java. Information about the occurrence and formation (composition of vegetation) of Savanna in Indonesia, especially in wet areas, such as Java, Bali and Lombok, is still very rare. This paper compares and distinguishes the characteristics of vegetation from four Savanna (Java - Bali - Lombok) in the ‘wet’ area ‘which has a higher rainfall than the eastern region where savanna is more common in the Indonesian archipelago, to find out what the vegetation features are like can tell us about the origin, maintenance and age of this savanna. The results of this study indicate there are different gradients in elevation (along with related climatic factors such as temperature and rainfall) and fire regimes associated with floristic composition in Savanna Java, Bali and Lombok. Each Savanna is characterized by a variety of different woody and grass species, where Invasive Alien Species (IAS), such as Acacia nilotica, Lantana camara and Chromolaena odorata, are very important in distinguishing between Savanna and other savannas? The characteristics of the species from Savanna Baluran indicate that this ecosystem may be an old Savanna, while other Savanna may be newly formed and their existence is maintained by fire or fire. ABSTRAKSabana adalah tipe ekosistem di dataran rendah atau dataran tinggi yang komunitasnya terdiri atas beberapa pohon yang tersebar tidak merata dan lapisan bawahnya didominasi oleh suku rumput-rumputan. Sabana sangat umum dijumpai di wilayah yang sangat kering di Nusa Tenggara. Meskipun demikian, di beberapa tempat di Pulau Jawa juga dapat dijumpai sabana. Sabana terluas di Pulau Jawa adalah sabana di Taman Nasional Baluran, Jawa Timur. Informasi tentang bagaimana terjadinya serta formasi (komposisi vegetasi) sabana di Indonesia, terutama di daerah basah, seperti Jawa, Bali, dan Lombok, masih sangat jarang. Makalah ini membandingkan dan membedakan karakteristik vegetasi antara empat sabana daerah ‘basah’ di Jawa, Bali, dan Lombok yang memiliki curah hujan lebih tinggi dibanding sabana di kawasan timur Kepulauan Indonesia. Perbandingan ini dilakukan untuk mengetahui fitur vegetasi yang memuat informasi tentang asal-usul, pemeliharaan (maintenance), dan usia sabana ini. Hasil penelitian menunjukkan bahwa terdapat gradien yang berbeda dalam hal elevasi (bersama dengan faktor iklim terkait, seperti suhu dan curah hujan) dan rezim api terkait dengan komposisi floristik di sabana Jawa, Bali, dan Lombok. Setiap sabana dicirikan oleh berbagai spesies berkayu dan rumput yang berbeda yang di dalamnya Invasive Alien Species (IAS), seperti Acacia nilotica, Lantana camara, dan Chromolaena odorata, menjadi jenis yang sangat penting untuk membedakan antara sabana dan sabana yang lain. Karakteristik spesies sabana Baluran menunjukkan bahwa ekosistem ini mungkin merupakan sabana tua, sedangkan sabana yang lain mungkin baru terbentuk dan keberadaannya tetap terpelihara oleh adanya api atau kebakaran.

Penelitian ini bertujuan untuk melihat efektivitas sGnRH-a+ad dan ketinggian air yang berbeda pada pemijahan ikan snakehead, Channa striata dalam tangki concreat. Penelitian ini dilakukan di Laboratorium Basah Program Studi Budidaya Perairan Fakultas Perikanan Universitas Lambung Mangkurat . Ada dua faktor utama sebagai perlakuan yaitu: Faktor A = dosis sGnRH -a + ad dengan tiga tingkat ( A1 = 0,2 ml / kg , A2 = 0,4 ml / kg , A3 = 0,6 ml / kg ) dan faktor B = tinggi air dengan tiga tingkat ( B1 = 15 cm; B2 = 20 cm; B3 = 25 cm ) diulang 4 kali untuk mendapatkan 36 unit percobaan. Pengamatan dilakukan pada parameter : berat badan, berat gonad, berat hati , estradiol - 17β , diameter telur, IGS, IHS, fekunditas, pemupukan dan derajat penetasan. Terdapat Hubungan yagn sangat erat atara parameter pengamatan IGS dan IHS. Perlakuan yang diberikan waktu laten diperoleh kisaran antara 12 jam sampai 25 jam, fekunditas antara 5047-5072 butir, derajat fertilisasi antara 60-60,3 persen dan 76,6 derajat fertilisasi antara 83,9 persen. Perkembangan setelah menetas mencapai panjang tubuh 3,5 mm dan 45,5 mm pada hari 20 .This study aims to look at the effectiveness of injection of sGnRH-a + ad and height of water on fish spawning snakehead, Channa striata in the concreat tank. The research was conducted at the Wet Laboratory Aguaculture Departement Faculty of Fisheries University of Lambung Mangkurat. There are two main factors as treatment namely: Factor A = dose of sGnRH-a + ad with three levels (A1 = 0.2 ml / kg; A2 = 0.4 ml / kg; A3 = 0.6 ml / kg) and factor B = height of water with three levels (B1 = 15 cm; B2 = 20 cm; B3 = 25 cm) made repeated 4 times to obtain 36 units of the experiment. Observations made on the parameters: body weight, gonad weight, liver weight, estradiol-17β, egg diameter, IGS, IHS, fecundity, fertilization and hatching degrees. The strongest relationship obtained from the treatment of observational parameter is IGS and IHS. Of treatment given the latent time of the obtained range between 12 hours to 25 hours, fecundity between 5047 to 5072 grains, the degree of fertilization between 60 to 60.3 percent and 76.6 degrees fertilization between 83.9 per cent up. Developments after hatching body length of 3.5 mm and 45.5 mm on day 20.

<p>Hasil samping dari limbah pabrik gula diantaranya adalah blotong atau dikenal dengan scbulan "ilter press mud". Secara umum bentuk dari blotong berupa serpihan scrat-scrat tebu yang mempunyai komposisi humus, N-total, C/N, P2O5, K20, CaO dan MgO, cukup baik untuk dijadikan bahan pupuk organik. Blotong dapat memperbaiki isik tanah, khususnya meningkatkan kapasitas menahan air. menurunkan laju pencucian hara dan memperbaiki drainase tanah. Manfaat lain dari blotong dapat menetralisir pengaruh Al&lt;u , sehingga ketersediaan P dalam tanah lebih tersedia. Tujuan penelitian adalah untuk mendapatkan dosis blotong dan pupuk fosfat alam yang sesuai pada tanaman rosela di lahan podsolik merah kuning Kalimantan Selatan. Penelitian dilaksanakan di senlra pengembangan Intensiikasi Serat Karung Rakyat yaitu di daerah tranmigrasi Desa Sabuhur II, Kecamatan Jorong, Kabupaten Tanah Laut, Kalimantan Selatan dari bulan September 1998 sampai dengan bulan April 1999 Kctinggian lempal 50 m di atas permukaan air laut dengan tipe iklim B2 yaitu 2-3 bulan kering dan 7-9 bulan basah. Topografi dataran rendah dan tadah hujan. Perlakuan disusun dalam rancangan acak kelompok faktoial yang diulang sebanyak 3 kali. Sebagai faktor petama adalah blotong dengan dosis : 3, 4, dan S ton per hektar, sedang faktor kedua pupuk fosfat alam dengan dosis : 40: 60, 80, dan 100 kg P,Oj per hektar. Seluruh perlakuan terdiri dari 12 kombinasi blotong dan fosfat alam Ukuran petak yang digunakan 4 m x 6 m dengan jarak tanam 20 cm x 20 cm. Setiap lubang lanam bcrisi satu tanaman Hasil penelitian menunjukkan bahwa pemberian 5 ton blolong + 40 Pj05 per hektar ditambah dengan pupuk dasar 90 kg N * 60 kg K2O menghasilkan pertumbuhan linggi tanaman, diameter batang, berat brangkasan, berat kulil, hasil serat kering dan kckuatan serat rosela, masing-masing sebesar 336.35 cm; 14.73 mm; 536 kg/petak; 147 50 kg'petak; 2.775 ton per hektar dan 31 50 granvtex.</p><p>Kala kunci: Rosela, blotong, fosfal alam, podsolik merah kuning, Kalimantan</p><p> </p><p><strong>ABSTRACT </strong></p><p><strong>The use ofilter press mud and rock phosphate on roselle cultivation in red yellow podsolic soil in South Kalimantan</strong></p><p>The waste of sugarcane factory was blotong or called "ilter press mud". As an organic fetilizer, blotong contains C, N-total, C/N, P2OJ, K2O, CaO and MgO. The filter press mud is believed to have the capacity in improving soil physic, especially water rclcntion, leaching ability and drain capacity. Orther advantage is that it is capable of netralizing the effect of exchangable Al, thus improving the soluble P in the soil. The improvement in soil physic due to the application of ilter press mud is expected to increase the crop yield The purpose of this experiment was to ind out the appropriate dose of iller press mud and rock phosphate on roselle cultivation in the red yellow podsolic soil in South Kalimantan The experiment was conducted in the central growing areas in red yellow podsolic soil al the Sabuhur II transmigration silc, Jorong Sub District, Tanah I-aut District, South Kalimantan Province from September 1998 to April 1999 Location attitude was 50 m above sea level and climate type was B2 with 7-9 wet months and less 2-3 dry months. The topography was low land with rain fed land The experiment was arranged factorially in a randomized block design with three replications. The irst factor was filter press mud with a rate of 3; 4 and 5 Ions per hectare While the second factor was rock phosphate with the rate of 40; 60; 80, and 100 kg P;0&gt; per hectare. The treatments were 12 ertilizer combination of filler press mud Plating space was 20 cm x 20 cm and Ihe plot size was 4 m x 6 m with one plant per hole 'Die result showed that 5 tons filter press mud * 40 kg P2Oj rock phosphate per hectare and added with 90 kg N ^ 60 kg K2O gave the best performance The plant height, stem diameter, fresh weight, bark weight, iber yield and iber strength were 336.35 cm; 14.73 mm; 536 kg/plot; 147.50 kg/plot; 2 775 tons per hectare and 31.50 gram/tex respectivelly.</p><p>Key words : Roselle, ilter press mud, rock phosphate, red yellow podsolic, Kalimantan</p>

We demonstrated the possibility of using the mathematical form of Darken's theory, applied to the description of the Kirkendall effect in binary systems, to the description of reactive interdiffusion in non-stoichiometric polycrystalline film oxide systems with limited solubility. The aim of the study was the simulation of reactive interdiffusion under vacuum annealing of a thin film system consisting of two non-stoichiometric polycrystalline titanium and cobalt oxides. The nonstoichiometric nature of the system assumes the presence of mobile components, free interstitial cobalt and titanium cations in it. Phase formation occurs as a result of reactive interdiffusion and trapping of mobile components of the systemon inter-grain traps. The proposed mechanism describes the formation of complex oxide phases distributed over the depth of the system.A complex empirical research technique was used, involving Rutherford backscattering spectrometry, X-ray phase analysis and modelling methods. The values of the characteristic parameters of the process were determined by numerical analysis of the experimentally obtained distributions of the concentrations of the components within the developed model. During vacuum annealing of a thin film two-layer system of non-stoichiometric TiO2–x–Co1–уO oxides in temperature range T = 773 – 1073 К, the values of the individual diffusion coefficients of cobalt DCo = 5.1·10–8·exp(–1.0 eV/(kT) cm2/s and titaniumDTi = 1.38·10–13·exp(–0.31 eV/(kT) cm2/s were determined.It was shown that for T = 1073 K, the phase formation of CoTiO3 with a rhombohedral structure occurs. 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Summary Carbon/oxygen (C/O) logs have been run in open hole to assess zones that are potentially swept with fresh injection water in several infill wells offshore Cabinda, Angola. Interpretation of these logs has been challenging because of the invasion of oil-based mud (OBM) filtrate, mixed sand/carbonate lithology, variable water salinity, large boreholes, and lack of clean wet zones in which to normalize. We discuss the impact of these factors and our experiences in managing them. An example is included in which the results of time-lapse logging suggest that the invasion of OBM filtrate in water zones dissipates slowly or not at all. We show comparisons between saturations derived from the resistivity and the C/O ratio (COR) for these various conditions. Introduction The Angola Block 0 concession comprises new and mature reservoirs in an offshore operating environment. Waterflood operations are being used in several of these reservoirs to enhance recovery. Because the injected water has a relatively low water salinity (33 kppm NaCl equivalent seawater), detection of zones experiencing injection-water breakthrough is difficult when using traditional pulsed neutron capture (PNC) logging tools, which respond to the chloride ions in saline formation waters. One technique frequently employed in these circumstances is the use of C/O logging tools. These tools measure the relative abundance of carbon and oxygen, thereby distinguishing oil from water independent of salinity. These tools are usually run in cased hole in existing wells that have been on production for some time. In some fields, however, active infill drilling programs are under way in which new wells are drilled through producing horizons that may already have been swept with low-salinity injection water. These swept layers can be difficult to distinguish from oil-bearing intervals using conventional resistivity logs. Recently, C/O logging tools have been run in open hole as part of the standard openhole logging program. This has proven to be an effective means of distinguishing oil from low-salinity water before casing the well, despite the influence of mud-filtrate invasion. Peripheral waterflooding is under way or planned for many of the active developments. Most of the current waterflood activity is within the Vermelha formation, which is a complex lithology reservoir with variable amounts of sand, shale, and carbonate (dolomite with minor amounts of calcite and siderite) contained in the rock matrix. Reservoir surveillance in the early life of these fields centered around monitoring injection-well profiles and identifying water breakthrough in producers with production logs and PNC logs. Layer pressures are tracked with wireline formation tester data whenever an infill well is drilled. These data are used with fullfield reservoir simulations to track and predict water movement in the reservoir and develop infill drilling strategies. PNC logs provide accurate water-saturation information until low-salinity injection water reaches a logged well. Arrival of low-salinity injection water can be identified by a drop in produced water salinity, but it is impossible to tell which interval contributes the low-salinity injection water. Production-profile logs continue to provide valuable information after floodwater breakthrough occurs in the perforated intervals, but water saturation from PNC logs is no longer reliable. When low-salinity injection-water breakthrough is suspected (in perforated or unperforated sections), a C/O log is substituted for the PNC log to provide a salinity-independent means of determining water saturation.1–4 Despite the efforts to track the flood front and drill infill wells in unswept areas of the reservoir, there is a chance that breakthrough has already occurred in some of the proposed completion intervals. Most Block 0 wells are on gas lift, so minimizing water production is vital to maximizing oil production. The best way to minimize water production is to identify floodwater breakthrough during the openhole log analysis and complete only intervals that have not been swept by the waterflood. Standard Archie water-saturation analysis, based on resistivity and porosity, requires knowledge of the formation water resistivity (Rw). In a waterflood environment, the water resistivity can be variable, which adds considerable uncertainty in the computed water saturation. A salinity-independent means of determining water saturation, or at least discriminating fresh water from oil, has a significant impact on perforation selection. We were initially skeptical that reasonable C/O measurements could be made in an open hole with OBM because the borehole signal is an order of magnitude greater than the formation signal. When using OBM, small variations in the borehole size could produce a C/O response roughly equivalent to the response from oil in the formation.5 To date, we have run and confidently interpreted C/O data recorded with the 3.63-in.-diameter Pulsed Spectral Gamma Tool in 11 open and cased wellbores drilled with OBMs. Impact of Uncertainty in Water Salinity on Net Pay and Perforation Decisions The salinity of the Vermelha formation water is 200 kppm NaCl equivalent. Rw=0.025 ohm-m at 140°F (60°C). The formation water resistivity is higher in intervals in which floodwater breakthrough has occurred because of the presence of fresh floodwater. A conservative strategy for avoiding water production would be to assume floodwater might be present in any interval and compute Sw with a formation water resistivity that matches the floodwater. All intervals that still meet the Sw cutoff criterion are definitely pay, and there is no risk of producing water unexpectedly. The downside of this strategy is that some intervals that could have contributed water-free production will be eliminated. These intervals would pass the Sw cutoff criterion if 200 kppm water were actually present but would not pass the Sw cutoff criterion if 40 kppm water were present. An example of the impact of this is summarized in Table 1. The net pay calculated for Well TK-E10 is 375 ft assuming 200 kppm water and 250 ft assuming 40 kppm water. The difference of 125 ft represents 11.2 million bbl of oil in place (Sw=0.30, porosity=0.30, Bo=1.17). The value of the C/O log (or any log that can confirm the presence of fresh water) is tied to how much of this possible fresh water can be identified and avoided when perforating.

Several armed conflicts have marked the past two decades in the Democratic Republic of the Congo (DRC). As a result, the DRC is facing an unprecedented humanitarian disaster with the death of hundreds of thousands of people, the large-scale displacement of civilians and the rape of thousands of women, girls and men. These armed conflicts have led to the metamorphosis of the concept of ‘crime’ with the emergence of new forms of sexual violence, particularly the widespread sexual violence used by armed groups as a tactic of war. In response to this avalanche of sexual violence, the DRC has taken a series of legislative measures. It began with the ratification of the Statute of the International Criminal Court (Rome Statute) on 11 April 2002. This was followed by the promulgation of the Military Judicial Code and the Military Criminal Code on 18 November 2002 (MJC and MCC, respectively) criminalizing, inter alia, war crimes, crimes against humanity and genocide. In 2006, the Congolese legislator criminalized various forms of sexual crimes as defined by international law in the Military Penal Code. On 31 December 2015, the Congolese authorities promulgated Law No. 15/022, amending and supplementing the Military Penal Code, for the implementation of the Rome Statute. Through this Law, the legislator has included in the Congolese Ordinary Criminal Code rape and other sexual assaults constituting war crimes, and in some circumstances, crimes against humanity. In terms of prosecutions, around 40 cases of rape classified as war crimes and crimes against humanity have been tried by Congolese military courts, and a few other cases are being investigated. This article seeks to assess the progress made by the DRC in prosecuting rape as a war crime and the challenges to such prosecutions. La République démocratique du Congo (RDC) a été marquée par plusieurs conflits armés au cours des deux dernières décennies. Il en résulte que ce pays est confronté à une catastrophe humanitaire sans précédent avec la mort de centaines de milliers de personnes, le déplacement à grande échelle de civils et le viol de milliers de femmes, de filles et d'hommes. Ces conflits armés ont entraîné une métamorphose du concept de ‘crime’ avec l'émergence de nouvelles formes de violence sexuelle, notamment la violence sexuelle généralisée utilisée par les groupes armés comme tactique de guerre. En réponse à cette avalanche de violences sexuelles, la RDC a adopté une série de mesures législatives. La première fut la ratification du Statut de la Cour pénale internationale (Statut de Rome) le 11 avril 2002. Cette ratification fut suivie par la promulgation du Code judiciaire militaire et du Code pénal militaire le 18 novembre 2002 (respectivement le CMJ et le CCM) qui criminalisent, entre autres, les crimes de guerre, les crimes contre l'humanité et le génocide. En 2006, le législateur congolais a incriminé dans le Code pénal militaire diverses formes de crimes sexuels tels que définis par le droit international. Le 31 décembre 2015, les autorités congolaises ont promulgué la loi no 15/022, modifiant et complétant le Code pénal militaire, pour la mise en œuvre du Statut de Rome. A travers cette loi, le législateur a inclus dans le Code pénal ordinaire congolais les viols et autres agressions sexuelles constitutifs de crimes de guerre, et dans certaines circonstances, de crimes contre l'humanité. En termes de poursuites, une quarantaine de cas de viols qualifiés de crimes de guerre et de crimes contre l'humanité ont été jugés par les tribunaux militaires congolais, et quelques autres cas sont en cours d'instruction. Cet article vise à évaluer les progrès réalisés par la RDC en matière de poursuites pénales pour viol en tant que crime de guerre et les défis auxquels ces poursuites sont confrontées. Verschillende gewapende conflicten hebben de afgelopen twee decennia hun stempel gedrukt op de Democratische Republiek Congo (DRC). Als gevolg daarvan wordt de DRC geconfronteerd met een ongekende humanitaire ramp die gepaard gaat met de dood van honderdduizenden mensen, de grootschalige ontheemding van burgers en de verkrachting van duizenden vrouwen, meisjes en mannen. Die gewapende conflicten hebben geleid tot een metamorfose van het begrip ‘misdaad’ met de opkomst van nieuwe vormen van seksueel geweld, in het bijzonder het wijdverspreide seksuele geweld dat door gewapende groepen als oorlogstactiek wordt gebruikt. Als reactie op die lawine van seksueel geweld heeft de DRC een reeks wetgevende maatregelen genomen. Het begon met de ratificatie van het Statuut van het Internationaal Strafhof (Statuut van Rome) op 11 april 2002, gevolgd door de afkondiging van het militair gerechtelijk wetboek en het militair strafwetboek op 18 november 2002. Daarin worden onder meer oorlogsmisdaden, misdaden tegen de mensheid en genocide strafbaar gesteld. In 2006 heeft de Congolese wetgever verschillende vormen van seksuele misdrijven, zoals omschreven in het internationaal recht, strafbaar gesteld in het militair strafwetboek. Op 31 december 2015 hebben de Congolese autoriteiten wet nr. 15/022 tot wijziging en aanvulling van het militair strafwetboek uitgevaardigd, met het oog op de uitvoering van het Statuut van Rome. Met die wet heeft de wetgever verkrachting en andere vormen van seksueel geweld die te beschouwen zijn als oorlogsmisdaden, en in sommige omstandigheden misdaden tegen de mensheid, in het gewone Congolese Wetboek van Strafrecht opgenomen. Wat vervolging betreft, zijn ongeveer 40 gevallen van verkrachting die als oorlogsmisdaden en misdaden tegen de mensheid werden aangemerkt, door de Congolese militaire rechtbanken berecht, en enkele andere gevallen worden momenteel onderzocht. Deze studie heeft tot doel na te gaan welke vooruitgang de DRC heeft geboekt bij de vervolging van verkrachting als oorlogsmisdaad en voor welke uitdagingen dergelijke vervolgingen staan. Varios conflictos armados han dejado huella en las dos décadas pasadas en la República Democrática del Congo (RDC). A resultas de ello, la RDC se está enfrentando a un desastre humanitario sin precedentes con la muerte de cientos de miles de personas, desplazamiento de civiles a gran escala y la violación de miles de mujeres, niñas y hombres. Estos conflictos armados han llevado a la metamorfosis del concepto de ‘crimen’ con la aparición de nuevas formas de violencia sexual, en particular el uso generalizado de la violencia sexual por grupos armados como táctica de guerra. En respuesta a esta avalancha de violencia sexual, la RDC ha adoptado una serie de medidas legislativas. Todo comenzó con la ratificación del Estatuto de la Corte Penal Internacional (Estatuto de Roma) el 11 de abril de 2002. A esto siguió la promulgación del Código Judicial Militar y del Código Penal Militar el 18 de noviembre de 2002 (Código Judicial Militar y Código Penal Militar, respectivamente), penalizando, entre otros, los crímenes contra la humanidad y el genocidio. En 2006, el legislador congoleño introdujo en el Código Penal Militar varias modalidades de crimen sexual tal y como se definen en el Derecho Internacional. El 31 de diciembre de 2015, la autoridades congoleñas promulgaron la Ley Núm. 15/022, reformando y complementando el Código Penal Militar, con objeto de implementar el Estatuto de Roma. A través de esta ley, el legislador ha tipificado en el Código Penal Común la violación y otros ataques sexuales que constituyen crímenes de guerra y, en algunas circunstancias, crímenes contra la humanidad. En términos de procedimientos instruidos, cerca de 40 casos de violación tipificada como crímenes de guerra y crímenes contra la humanidad han sido tramitados por los tribunales militares congoleños, y varios casos más continúan siendo objeto de investigación. Este estudio busca valorar el progreso de la RDC en la persecución de la violación como crimen de guerra y los retos a los que se ha tenido que hacer frente en dicha tarea. Gli ultimi due decenni della Repubblica Democratica del Congo (RDC) sono stati segnati da diversi conflitti armati. Di conseguenza, la RDC sta affrontando un disastro umanitario senza precedenti con la morte di centinaia di migliaia di persone, lo sfollamento di civili su larga scala e lo stupro di migliaia di donne, ragazze e uomini. Questi conflitti armati hanno portato alla metamorfosi del concetto di ‘crimine’ con l'emergere di nuove forme di violenza sessuale, in particolare la diffusa violenza sessuale usata dai gruppi armati come tattica di guerra. In risposta a questa valanga di violenza sessuale, la RDC ha adottato una serie di misure legislative. È iniziato tutto con la ratifica dello Statuto della Corte penale internazionale (Statuto di Roma) l'11 aprile 2002. A ciò è seguita la promulgazione del Military Judicial Code and the Military Criminal Code il 18 novembre 2002 (rispet­tivamente Codice giudiziario militare e Codice penale militare), che hanno criminalizzato, tra l'altro, crimini di guerra, crimini contro l'umanità e genocidio. Nel 2006, il legislatore congolese ha definito come crimini varie forme di reati sessuali così come definito dal diritto internazionale nel Codice Penale Militare. Il 31 dicembre 2015 le autorità congolesi hanno promulgato la Legge n. 15/022, che modifica e integra il Codice Penale Militare, per l'attuazione dello Statuto di Roma. Attraverso questa legge, il legislatore ha incluso nel Codice penale Ordinario congolese lo stupro e altre aggressioni sessuali definiti crimini di guerra e, in alcune circostanze, crimini contro l'umanità. In termini di procedimenti penali, circa 40 casi di stupro classificati come crimini di guerra e crimini contro l'umanità sono stati processati dai tribunali militari congolesi e alcuni altri casi sono oggetto di indagine. Questo studio cerca di valutare i progressi compiuti dalla RDC nel perseguire lo stupro come crimine di guerra e l’impegno in tali procedimenti penali. Mehrere bewaffnete Konflikte haben die vergangenen zwei Jahrzehnte in der Demokratischen Republik Kongo (DRK) geprägt. Als Folge dessen steht die DRK vor einer beispiellosen humanitären Katastrophe mit dem Tod von Hunderttausenden von Menschen, der massiven Vertreibung von Zivilisten und der Vergewaltigung von Tausenden von Frauen, Mädchen und Männern. Diese bewaffneten Konflikte haben zu einer Metamorphose des Begriffs ‘Verbrechen’ mit dem Aufkommen neuer Formen sexueller Gewalt geführt, insbesondere der weit verbreiteten sexuellen Gewalt, die von bewaffneten Gruppen als Kriegstaktik eingesetzt wird. Als Reaktion auf diese Lawine sexueller Gewalt hat die DRK eine Reihe von gesetzlichen Maßnahmen ergriffen. Es begann mit der Ratifizierung des Statuts des Internationalen Strafgerichtshofs (Römisches Statut) am 11 April 2002. Es folgte die Verkündung des Militärgerichtsgesetzbuchs und des Militärstrafgesetzbuchs am 18. November 2002, die unter anderem Kriegsverbrechen, Verbrechen gegen die Menschlichkeit und Völkermord unter Strafe stellen. Im Jahr 2006 hat der kongolesische Gesetzgeber im Militärstrafgesetzbuch verschiedene Formen von Sexualverbrechen im Sinne des Völkerrechts unter Strafe gestellt. Am 31. Dezember 2015 haben die kongolesischen Behörden das Gesetz Nr. 15/022 zur Änderung und Ergänzung des Militärstrafgesetzbuchs im Hinblick auf die Umsetzung des Römischen Statuts verkündet. Mit diesem Gesetz hat der Gesetzgeber Vergewaltigung und andere sexuelle Übergriffe, die Kriegsverbrechen und unter gewissen Umständen auch Verbrechen gegen die Menschlichkeit darstellen, in das kongolesische ordentliche Strafgesetzbuch aufgenommen. Was die Strafverfolgung anbelangt, so wurden etwa 40 Fälle von Vergewaltigung, die als Kriegsverbrechen und Verbrechen gegen die Menschlichkeit eingestuft werden, von kongolesischen Militär­gerichten abgeurteilt, und einige weitere Fälle werden derzeit untersucht. Diese Studie versucht, die Fortschritte der DRK bei der strafrechtlichen Verfolgung von Vergewaltigung als Kriegsverbrechen und die Herausforderungen für solche Verfolgungen zu bewerten.

Islam Wetu Telu is also Islam, though it is different from traditional avtivities. Islam Wetu Telu is much colored by sincritism among Islamic teaching, Hinduism, and enciunt tradision. These three matters are sigriticantly interrelated to the true history of Islam Wetu Telu as stated by Jalaluddin. Arzaki, the director of internatural and tourism development institution. Another version stated Islam Wetu Telu etablished after the colonial of Belanda in Lombok in 1980 in relations to the strategy to againts the Islam follow of Sasak people.

Wetu Telu people has a life passage rite which is a very sacred gawe pati rite and associated with the ancestor. Gawe pati is a rite for care of the corpses performed with custom and very different from other Lombok society. The aims of this research are to know: (a) how the implementation of gawe pati rite in Wetu Telu of Bayan Village and (b) how is the existence of gawe pati rite in Wetu Telu community.The implementation and existence of the gawe pati rite in the Wetu Telu community can be studied through the transitional rite theory A. Van Gennep and Malinowski's functionalist theory. This study uses ethnographic research methods that include data that is qualitative. The result of research is gawe pati implementation starting with Selamet Gumi nyusur tanak until nyiu as the closing of the gawe pati procession. Furthermore, the reason for the people of Wetu Telu still maintain the gawe pati rite because they believe in the blessing of the ancestors. The soul of dead relatives will have a good place in the noble realm and can give God blessing to living relatives.The existence of this rite is supported by the existence of internal an eksternal factors. In addition to the factors that support the creation of gawe pati rite, there is also a challenge factor in maintaining the existence of gawe pati rite.