Статті в журналах з теми "Man-woman relationships – Indonesia"

With regard to marriage problems in Indonesia, the age limit of marriage is regulated in positive law contained in Law Number 1 of 1974 and KHI, namely Marriage is only permitted if the male has reached the age of 19 (nineteen) years and the woman has reached the age 16 (sixteen) years, which was later revised in Law Number 16 of 2019 which states that marriage is only permitted if a man and woman have reached the age of 19 (nineteen) years, then if seen from the maslahah concept this determination is at the daruriyyah level, namely maintaining the safety of the soul (hifzu al-nafs), maintaining the safety of the mind (hifzu al-'aql), and maintaining the safety of the offspring (hifzu al-nasl). The change in the minimum age of marriage that occurs in the Marriage Law Article 7 paragraph (1) No. 1 of 1974 contains more maslahah and is more in accordance with maqasid sharia. Because at the age of 19, it is hoped that the ideal marriage can be accomplished and be able to realize the goals of marriage, such as maintaining offspring, creating a sakinah mawaddah wa rahmah family, maintaining lineages, creating patterns of family relationships, maintaining diversity in the family and preparing for economic aspects.

Diskursus hubungan antara hukum dengan “moral” dan “fakta” selalu saja menarik untuk dibahas di kalangan sarjana hukum. Hukum kodrat irrasional adalah teori hukum besar yang pertama yang cara pandangnya theocentris mengakui bahwa hukum bersumber dari “moralitas” Tuhan YME. Derivasi nilai moral universal ternyata semakin bermetamorfosa dalam berbagai fenomena kehidupan kemudian dituntut agar diperlakukan setara di hadapan hukum. Di berbagai belahan dunia, Gerakan LGBT (Lesbian, Gay, Biseksual, dan Transgender) dengan perjuangan perkawinan sesama jenis berkembang semakin luas dan telah memfalsifikasi dominasi perkawinan kodrati heteroseksual. Untuk itu, perlu ditilik secara reflektif filosofis akseptabilitas Konstitusi Indonesia atas perkawinan sesama jenis ini. Penelitian ini dilakukan dengan metode pendekatan yuridis normatif melalui cara berpikir deduktif dengan kriterium kebenaran koheren. Sehingga disimpulkan: pertama, kritikan hukum kodrat irrasional yang teosentris terhadap perkawinan sesama jenis, menganggap bahwa sumber hukum adalah “moral” bukan “fakta”, oleh karenanya aturan perundang-undangan dipositifkan dari/dan tidak boleh bertentangan dengan moral Ketuhanan. Oleh karena itu, menurut hukum kodrat irrasional perkawinan sesama jenis tidak mungkin dapat diterima dalam hukum karena bertentangan dengan moralitas Ketuhanan Y.M.E. Kedua, bahwa Konstitusi Indonesia menempatkan Pancasila sebagai grundnorm dengan sila Ketuhanan Yang Maha Esa menjadi fondasi dan bintang pemandu pada Undang-undang Perkawinan Indonesia, yang intinya perkawinan harus antara pria dan wanita (heteroseksual) dengan tujuan membentuk keluarga (rumah tangga). Perkawinan sesama jenis juga tidak dapat diterima karena ketidakmampuan bentuk perkawinan ini untuk memenuhi unsur-unsur utama perkawinan, untuk terjaminnya keberlangsungan kemanusiaan secara berkelanjutan (sustainable).The discourse of relationships between law, moral and facts are always interesting to be discussed among legal scholars. Irrational natural law is the first major legal theory that which theocentris worldview admit that the law derived from the “morality” of the God. The derivation of universal moral values appear increasingly metamorphosed into various life phenomena then are required to be treated equally before the law. In different parts of the world the movement LGBT (Lesbian, Gay, Bisexual, and Transgender) struggle for same-sex marriage has grown falsified domination of heterosexual marriage. Therefore it is necessary be a reflective philosophical divine the acceptability of the Constitution of Indonesia on same-sex marriage. This research was conducted by the method of normative juridical approach, in the frame of a coherent deductive acknowledgement. Concluded, Firstly, criticism Irrational natural law against same-sex marriage, assume that the source of the law is a “moral” rather than “facts”, therefore the rules of law are made of / and should not contradict with the morals of God. Therefore, according to irrational natural law that same-sex marriage may not be accepted in law as contrary to morality God. Secondly, That the Constitution of Indonesia puts Pancasila as the basic norms to please Almighty God be the foundation and a guiding star in the Indonesian Marriage Law, which is essentially a marriage should be between a man and a woman (heterosexual) with purpose of forming a family. Same-sex marriage is not acceptable also because of the inability to fulfill marriage form of the major elements of marriage, ensuring the sustainability of humanity in a sustainable manner.

“Indonesia consists of many islands, tribes, and cultures, so that the folklores possessed by this country are diverse. For Indonesian people, those folklores are not only used as a tool of entertainment for children, but also as a device for adults in teaching values and norms of society. Most of the folklores tell about the relationship between woman and man, whether they are as husband and wife, parents and children, lovers, friends, and others. That kind of relationship is closely related to gender, especially about the woman’s position. This writing analyzed about 15 Indonesian folklores and how women were portrayed or represented in those stories. In analyzing those folklores, the writer used descriptive qualitative research method, in which the writer concerned on how women were portrayed. From the analysis of the fifteen Indonesian folklores chosen randomly, it could be concluded that some folklores described women positively, but mostly described them negatively. Some folklore shows a woman who is smart, tough, wise and more concerned with the interests of others than herself. However, women are also described as negative figures, for example as stepmothers, as spirits, animals, objects of curses, and only doing domestic work (housework). Almost in every folklore above, it is stated that a female figure is a figure who has a beautiful face. So, it can be said that women are judged by their physical characteristics.”

There is a positive relationship between the high woman representation in public and the success of corruption and poverty eradication. This means that the role of women becomes very strategic along with the increase of woman representation in public region. In Indonesia, the problem is that woman represen­tation is very low in public region, and from time to time it tends to decline. The low woman representation indicates that the motivation of women to lead is lower than men. It is estimated that work-family conflicts and ambition of women are the significant factors which is cause the low motivation of women to lead in Indonesia. The population consists of the civil servants of local governement in “Gerbangkertasusila” East Java. The data were collected by distributing questionares to respondents. Four relationship hypotheses were signifincantly proven. These are : 1) the motivation of women to lead is lower than man; 2) the higher of women’s work family conflict, the weaker the motivation of women to lead ; 3) the stronger motivation of women to lead, the stronger of women’s work family conflicts; 4) the stronger the interaction between women’s ambition and work-family conflict, the weaker the motivation of women to lead.

This paper aims to study about the query of femaleness in Indonesian folktales from the feminism approach. It is taken into account due to women’s subordination that allegedly implies the negation of femaleness. In particular, the perpetual story of Malin Kundang represents that owing to her weakness, a woman is a subordinate creature. It happens when Malin Kundang denies the appearance of her mother after a series of successes he makes. Another popular story, Sangkuriang, even depicts that due to her beauty, a woman is an object of sex. It is seen when Sangkuriang proposes Dayang Sumbi to be his wife because of his inability of recognising her as his mother after some year banishment. The subordination eventually drives the two women to struggle against it in order to defend their dignity. The mother of Malin Kundang spells him to be a stone and Dayang Sumbi overtly refuses Sangkuriang’s proposal. Their struggles are of course valued of the morality for wider public, too. Despite this, the tales remain a query of women’s existence, particularly that of femaleness. The truth that a woman is biologically and socially the mother of man is denied in order to sustain men’s superiority. By biologically it means that a woman is the undenied creature for her gifted power of childbirthing. It then socially gives her more power to sustain the generations and the social relationships. Furthermore, it is pivotal to investigate the feminist critical ideas about the essence of femaleness in the Indonesian folktales.

Employee engagement influence the change of think pattern and behavior which supported by requirement, motivation and work satisfaction. This research aimed to study the influence of employee engagement, social environment on the employee performance in PT Bank Rakyat Indonesia (BRI). The sampling technique used in this study is a probability sampling , the number of respondents used is 83. The method use multiple regression analysis. The result show of based on employee engagement and social environment the temporary employee have the higher performance than permanent employee. The woman temporary employee have the higher performance than man temporary employee. The component of employee engagement and social environment influenced performance is camaraderie that is employee relationship, team cooperation and motivation. Therefore, PT BRI must took care of good relationship inter employee and increase team cooperation

Adolescent have high sense of curiosity but lack opportunity to obtain information and knowledge about reproductive health. Lack of parental support in providing knowledge about sexuality and reproductive health causes them to seek alternative sources of information such as from friends and the internet where they end up accessing pornography. This study aims to analyze the relationship between gender, attitudes about virginity, dating, adolescents’ level of knowledge on reproductive health, parents’ education level as well as parent-to-child communication on reproductive health with pornographic access behavior in high school students in Yogyakarta, Indonesia. We purposively selected370 high school students aged 17-18 years old living with their parents. . The questionnaire was tested for validity and reliability. The chi square analysis showed that there was a significant relationship between gender, attitudes about man virginity, woman virginity and dating, mother's education level, father's education level and mother-child communication about reproductive health with pornographic access behavior (p-value <0.05). There is no relationship between the level of knowledge about adolescent reproductive health and communication between father and child about reproductive health with pornographic access behavior (p-value >0.05). The most significant factor that influenced the behavior of access to pornography is mother-to-child communication on reproductive health (p-value 0.003; PR 2.941; CI 95% 1.459-5.928). Improved communication between the mother and child about reproductive health will have a positive impact on reducing the amount of pornographic access by high school students.

<p align="center"><em>The research objective is to analyse the determinants of happiness in Indonesia. Using cross-section data from Indonesia Family Life Survey (IFLS) wave 4, 2007, this study takes 17.650 observations which estimated using Oprobit model. The Oprobit model was chosen because of ordinaled response variable and the normal assumption in error distribution. The result shows that happiness in Indonesia positively affected by income, education level, perceived health status and social capital. But social capital that connected with religion and ethnic don’t have significant effect on happiness. All predictors are robust. Demographic characteristics inform that married people, non household head, live in urban area, outside of Jawa-Bali islands and Javanese were happier than others. There is no difference in happiness level between man and woman. Happiness-age relationship indicated U-shaped curve. Marginal effect shows different effect for every happiness level due to a unit change in independent variable.</em></p><p><em><br /></em></p><p align="center"><strong>Abstrak</strong></p><p align="center"><strong> </strong></p><p>Tujuan penelitian ini adalah untuk menganalisis faktor-faktor penentu kebahagiaan di Indonesia. Dengan menggunakan data antar ruang/silang tempat dari Indonesia Family Life Survey (IFLS) wave 4, 2007, studi ini mengambil 17,650 pengamatan yang diestimasi menggunakan model Oprobit. Model Oprobit dipilih karena adanya variabel respon ordinal dan asumsi normal dalam distribusi kesalahan. Hasil penelitian menunjukkan bahwa kebahagiaan di Indonesia secara positif dipengaruhi oleh pendapatan, tingkat pendidikan, status kesehatan yang dirasakan dan modal sosial. Namun demikian, modal sosial yang berkaitan dengan agama dan etnis tidak memiliki pengaruh yang signifikan terhadap kebahagiaan. Semua prediktor bersifat robust. Karakteristik demografi menginformasikan bahwa orang yang menikah, bukan kepala rumah tangga, tinggal di daerah perkotaan, berada di luar pulau Jawa-Bali dan dari suku Jawa lebih bahagia daripada yang lain. Riset ini juga menemukan bahwa tidak terdapat perbedaan dalam tingkat kebahagiaan antara pria dan wanita. Kemudian, hubungan antara kebahagiaan dan usia menunjukkan kurva yang berbentuk U. Terakhir, efek marjinal menunjukkan efek yang berbeda untuk setiap tingkat kebahagiaan karena perubahan unit variabel independen.</p><p><em><br /></em></p>

This article examines the prevalence of child marriage in South-Sulawesi Indonesia including people’s perceptions and its factors contributing to child marriage and the use religion to justify their actions. They perceive child marriage as the marriage conducted prior to the age of 16 for woman and of 19 for man as stipulated in the Marriage Law No.1 of 1974, as well as the marriage before ‘akil balig’. Various determinants for child marriage are cultural norms or values of ‘siri’ (shame) for family honour; family prestige and kinship; uneducated parents; economic burden for family and inconsistency in legislation. No religious teachings or Islamic Law clearly support the prevalence of child marriage because the purpose of marriage in Islam is to perform a happy and harmonious relationship among the couple. The use of the Prophet Muhammad’s marriage to Aisha in the age of six as the fundamental basis for child marriage is unjustified.[Tulisan ini membahas kasus-kasus pernikahan anak di Sulawesi Selatan, termasuk persepsi masyarakat dan faktor-faktor pendukungnya diantaranya penggunaan dalil agama (Islam) untuk membenarkan tindakan tersebut. Masyarakat memahami pernikahan anak sebagaimana tercantum dalam UU Pernikahan No. 1 Tahun 1974 bahwa pernikahan anak terjadi pada usia dibawah 19 tahun bagi laki-laki dan 16 tahun bagi perempuan dan atau mereka yang belum akil balig’. Beberapa factor dominan dalam pernikahan anak antara lain; norma adat lokal (‘siri), kehormatan keluarga dan kerabat, orangtua yang kurang terpelajar, beban ekonomi keluarga dan ketidakkonsisten penegakan peraturan. Pada dasarnya tidak ada ajaran Islam atau fiqih yang secara tegas mendukung pernikahan anak karena tujuan dari pernikahan dalam Islam adalah kebahagiaan dan keharmonisan hubungan antar suami istri. Menggunakan rujukan pernikahan Nabi Muhammad dengan Aisyah saat usia enam tahun merupakan perkara yang tidak bisa dibenarkan.]

Dangdut is claimed to be the original music genre of Indonesia has been undergoing radical change lately in both rhythm and lyric. The latter is manifested into sub-genre called dangdut koplo which manipulates the rapid beat of ketipung ‘tom-tom’. The latter is expressed by altering message of the lyric to be blatant vulgar which leads to sexuality. This study investigated mainly on the latter case; the language expression and linguistic features used in dangdut lyric to exploit sexuality, the form of relation among the participants, and socio-cultural phenomena reflected within dangdut lyric with sensual content. The qualitative analysis using Critical Discourse Analysis (CDA) proposed by Fairclough (1995) were used to be the conceptual framework. There were 19 controversial dangdut songs lyric considered as sensual and exploit sexuality were taken as the source of the data and twenty listeners were interviewed. The results of the study show that: Firstly, the lyrics employed Bahasa Indonesia and Javanese, figurative language in both dialogue and monologue, narrative text, rhymes, rhetorical question, seducing expression, and incomplete sentence structure. Secondly, the songs talked about man and woman relationship, sensual desire, and gender stereotype. Finally, the songs concern on the justifiability of the sensual content and economy motive. Besides, free sex and gender stereotype are the reflection of sociocultural phenomena.

Abstract: Misyar marriage is a model of marriage which can be defined as an official marital, relationship between a man and a woman, in which the woman waives some of the rights she would have in a normal Islamic marriage. The muslim scholars have difference opinion about the law of the such marriage. Like any other issues in Islam, it has been a point of controversy and argument, especially among theologians. In this case, some allow, some prohibit and some others are in quo status called tawaqquf in deciding the rule and regulation of such marriage. This study examines the opinions of contemporary muslim scholars based on maqa&gt;s}id shari&gt;’ah perspective, to see which opinion should be prioritized and selected by considering aspects of maqa&gt;s}id shari&gt;’ah in connection with marital contexts, and considering its benefits and harms as a result of the maqa&gt;s}id shari&gt;’ah. The method used in this study was library research or text study (study of documents). The results of this study concluded that the banning of misya&gt;r marriage –certaintly in the context of Indonesian society – was mostly in line with maqa&gt;s}id shari&gt;’ah in a broad sense, that is, to achieve its benefits and prevent its disadvantages.

The child is the mandate of the Grace Of God Almighty, and inside there is something that is attached as the dignity and status as a whole person. Along with the time on it right now is the mindset of society as it advances and growing, such as the parents who are unable to finance the future of the child and that’s why the purpose of adoption the child is not only to get the child but also for the welfare of children. And in Indonesia allow the implementation of the adoption by single parents, a woman or a man who is not married and who have been married but no longer bound in wedlock (widow or widower). Adoption of the child by single parents can only be done by the Citizens Of Indonesia after obtaining permission from ministers and the granting of permission can be ordered to agencies in the province. Adoption by single parents same thing with the adoption of children by parents in general. Adoption does not cause the relationship between children with real parents to be disconected, because most of the child who is in was from the family. Adoption of the child must be listed in a birth certificate, by not eliminate the identity of the beginning. Foster child are entitled to receive heir from the foster parents and also have the right heir from the real parents.

<p>The definition of marriage is provided in Article 1 that: "Marriage is a mental bond between a man and a woman as husband and wife with the aim of forming a happy, eternal, (family) family based on the One Supreme God." The meaning of marriage under the law, Law Number 1 Of 1974 is a marriage has a very close relationship with religion, spirituality, so that marriage not only has the element of birth / body, but the element of spirit / rokhani also has a very important role. The legal consequence of a marriage is the position of a woman who becomes a wife and a man becomes a husband, hence the rights and obligations assumed by both after the legal act of marriage. For those who marry most do not think about the effects of marriage, on their wealth, some of them only think that the consequences of marriage are only the union of two families, and the continuity of their marriage in order to be eternal and happy. Marital Laws Article 35 to Article 37 regulate about the field of marriage property for husbands and wives, Affirmation of Article 35 states that marriage property becomes a common property. While the property of each luggage as a gift or inheritance, is under the control of each. Unless otherwise specified in order to serve as joint property, for this other determination the husband and wife are allowed to make "marriage agreement", this marriage agreement contains about marriage property. Likewise to the perpetrators of miscenegations. Indonesian citizens who marry foreign citizens, not knowing that there are legal consequences of such miscenegations, there is a right to be lost as a result of miscenegation. The rights in question relate to the marriage agreement, which if the perpetrator of a miscenegation does not enter into a marriage agreement will impact on land rights , and it is also known under costumary law.</p>

Family is the smallest social unit in the society. Family also has an important role in the personal development in a child. However, today divorce rate in Indonesia has increased and divorce will harm people involved, including children. Divorce triggers weakens relationship between parent and children. In relational maintenance there are several behaviors used to maintain relational maintenance between parent and children. So the researcher was interested to know relational maintenance behaviours between divorced parents who had custody of their children with their children. In this study the researcher used qualitative research method and purposive sampling as the sampling technique. The informants were: divorced man or woman who has custody of their child and the man or woman’s child. Three people were from each group were interviewed, totaling in 6 informants. The method to test data validity has source triangulation method by comparing interview and observation result from all data sources, and only selecting consistant data which has then used as data. The result of this showed that the applications of relational maintenance behaviours between parent who had custody of their children with their children consisted of several types,including positivity, openness and routine talk,assurances, task and sharing, supportiveness,joint activities, humor, and constructive conflict management. However not all relational maintenance behaviors do by divorced parents who had custody of their children with their children. Some relational maintenance behaviors performed by divorced parents who had custody of their children with their children were: positivity, supportiveness, joint activities, humor, and constructive conflict management. Meanwhile, relational maintenance behaviors that is not performed by divorced parents who had custody of their children with their childrenwere: openness and routine talk and task and sharing that based on the lack of frequency of face-to-face between parents and children. Generally, relational maintenance performed by parent who had custody of their children with their children.

Pekalongan City is the first creative city in Indonesia to be included in the world creative city list by UNESCO in Craft and Folk Art category. The creativity aspect as the motor of the creative industry in Pekalongan will refer to culture, technology and intellectual property as a strategic driving force in the industry. Another aspect is the issue of gender and entrepreneurial capabilities in line with the needs of the entrepreneur to develop the idea of a product that must always be renewable as a prerequisite of living in the creative economy. The development of two new variables in the creative economy paradigm in the context of entrepreneurial capabilities other than innovative, proactive and risk-taking variables is the anti plagiarism spirit of design and the unique value of the product. The direction of this paper is to know whether there is any influence of gender in its contribution to performance aspect, commitment to cultural preservation, and anti plagiarism spirit and unique product development in order to maintain Pekalongan existence as creative city of UNESCO. This study has a sample of 45 men and 45 women as entrepreneurs and creative industry business in Pekalongan City. The statistical approach using Chi Square analysis with conclusion there is no relationship between gender with the three aspects of research in the form of business performance, cultural commitment and anti plagiarism spirit. In the analysis using Cross Tab, provide description that there is gender equation of way of thinking and strategy of survival and commitment between both capability of entrepreneur of man and woman in Pekalongan.

THE ROLE OF POSYANDU CADRES IN EFFORTS TO IMPROVE THE NUTRITIONAL STATUS OF TODDLERS IN SUKA MAKMUR VILLAGE, PATILANGGIO DISTRICT Ripanwati Aridi1), Titin Dunggio2), Novian S. Hadi3) 1.2.3)University Of Bina Mandiri Gorontalo, Gorontalo E-Mail: Aridiripanwati@gmail.com ABSTRACT The Integrated Health Post is a community role that is managed by cadres, generally who manages the Posyandu in their respective regions voluntarily. The success of Posyandu can be seen from the maternal mortality rate, infant mortality rate, and under-five mortality rate. Posyandu's specific goal is to increase community participation in the implementation of basic health efforts (primary health care), increase the role of cross-sector, and increase the reach of basic health services. The purpose of this study was to find out the role of Posyandu cadres in improving the nutritional status of toddlers in Suka Makmur Village, Patilanggio District. This research was conducted in Suka Makmur Village, Patilanggio District. The method in this study is quantitative using a cross-sectional approach with a point time approach design. The population in this study was mothers who have children aged 1 to 5 years in Suka Makmur Village, Patilanggio District. The sampling technique was taken by total sampling. The results of the study about the role of cadres in Suka Makmur Village, Patilanggio District, the best roles were 25 people (83.3%). The increase in the nutritional status of toddlers in Suka Makmur Village, Patilanggio District, the most with good nutritional status was 26 respondents (86.7%). The results of statistical tests with Fisher's Exact Test correction obtained p-value = 0.048 <á (0.05), thus there is a significant relationship between the role of Posyandu cadres in efforts to improve the nutritional status of toddlers in Suka Makmur Village, Patilanggio District. Keyword: The Role of Cadres, improved Nutritional Status, Toddle INTRODUCTION Posyandu is a Community Based Health Efforts (UKBM) which is managed, by, for, and with the community to empower the community and provide facilities for the community in obtaining basic health services. The Integrated Health Post is a community role that is managed by cadres, generally, these cadres manage posyandu in their respective areas voluntarily [1]. If the Posyandu is programmed thoroughly the problems of malnutrition in children under five, malnutrition, edema, and other health problems related to the health of mothers and children will be easily avoided because remembering that Posyandu is also one of the places for public health services that directly interact with the community. The Success of Posyandu can be seen from the maternal mortality rate, infant mortality rate, under-five mortality rate, and also coverage of other Posyandu programs such as immunization [2]. RPJMN policy direction for health 2020-2024 Improves health services towards universal health coverage, especially strengthening primary health care by encouraging increased promotional and preventive efforts, supported by innovation and the use of technology. RPJMN Strategy 2020-2024 to Improving maternal and child health, family planning, and reproductive health, accelerating community nutrition improvement, increased disease control, strengthening the Healthy Living Community Movement (Germas), Strengthening Health Systems, Drug and Food Control. Ministry of Health Strategic (2020-2024) Increasing quality universal health coverage, Improving public health status through a life cycle approach, increasing the culture of healthy living people through community empowerment and health mainstreaming, increased disease prevention and control and management of public health emergencies, increased health resources, improved good governance [3]. Village Community Health Development (PKMD) is an activity carried out by the community, from the community, and for the community. One of the operational forms of community participation or UKBM (community-based health efforts) namely with the posyandu. Posyandu is one of the means in health service efforts carried out by, from, and with the community, to empower the community and provide facilities for the community to obtain maternal and child health, which is the main objective of posyandu. Posyandu's specific goal is to increase community participation in the implementation of primary health care, increasing the role across sectors, and increasing the reach of basic health services [4]. Posyandu is held for the benefit of the community so that the community itself is actively involved in forming, organizing, and making the best use of posyandu. Community participation is needed in utilizing posyandu. In carrying out their duties, previous health cadres will be given the training to support the smooth implementation of activities to improve the nutritional status of children under five [5]. Nationally, the nutritional status of children in various regions in Indonesia is still a problem. The amount of people with malnutrition in the world reaches 104 million children, and malnutrition is the cause of one-third of all causes of child deaths worldwide. Indonesia is among a group of 36 countries in the world that contribute 90% of the world's nutritional problems [6]. Cadres are the central point in implementing posyandu activities. It is hoped that participation and activeness will be able to drive community participation. However, the presence of cadres is relatively unstable because their participation is voluntary, so there is no guarantee that they will continue to carry out their functions properly as expected. If there are family interests or other interests, the posyandu will be abandoned [7]. In 2017, the total of Posyandu in Indonesia was 291,447 but only 164,487 were active with the percentage of active Posyandu 56.57% [8]. In Gorontalo Province in 2017, the highest proportion of Posyandu was Posyandu Madya 48.5%, then Posyandu Purnama 39%, Posyandu Pratama 10.7%, and Posyandu with Independent strata only 1.9%. According to data from the health office of Gorontalo Province, in 2017 the highest of posyandu was in the Gorontalo Regency area, namely 442 posyandu and the least in the Gorontalo City is 128 posyandu [9]. The development of posyandu in Gorontalo Province aims to provide services to the community, especially improving the nutritional status of children under five. Based on data from the Health Office of Gorontalo Provincial. The results of nutritional surveillance through a survey of monitoring nutritional status (PSG) in 2015 in all areas of Gorontalo province involving the Poltekes of the Ministry of Health found that the prevalence of underweight/malnutrition in Gorontalo province is 24.4%, consisting of 18.8% malnourished toddlers and 5.6% malnutrition. Then the prevalence of stunting / short and very short was 36.5% consisting of 22.4% short and very short toddlers and 14.1%. The prevalence of wasting / thin and very thin children was 13.4% consisting of thin children 9.0% and 4.4% very thin. In 2015 the number of cases of malnutrition in Pohuwato Regency reached 105 cases, in 2016 it decreased to 57 cases and in 2017 totaled 57 cases of malnutrition, this shows that there is still a lack of health services provided by health workers and the role of cadres, especially in improving the nutritional status of children under five [9]. From the results of observations in the work area of Puskesmas Patilanggio, there are 21 posyandu with 30 cadres active in implementing posyandu. Although all of them are active, their roles are still not optimal. There are those whose participation is good and those that are lacking. From 30 cadres, it was found that 60% of their roles were motivators, 70% were administrators, and 60% were educators. After the researcher saw the implementation of posyandu activities carried out by cadres based on the implementation of the Vtable system, it did not implement properly. The implementation is limited to table II (weighing) and table III (recording in KMS). The counseling that should be provided by cadres is, in fact, in the field most cadres are still very dependent on health workers. Cadres only weigh children under five and if there is a scale that is less or more, cadres do not provide health education to mothers who bring a toddler. From the results of interviews conducted by researchers with 5 cadres, 2 cadres said that besides being active in implementing the posyandu, the cadres also do house visits to invite mothers with toddlers to come to the posyandu and take time to discuss with mothers who the house is close to each other. Meanwhile, 3 cadres said that their activities were limited to implementing posyandu. Based on the monthly reports of Puskesmas Patillanggio, in March 2020 the total of all toddlers was 120 people, with 1 person with malnutrition status, 23 people deficient nutrition, 1 person over nutrition, and 95 good nutrition. Meanwhile, in the Sukamakmur village in April 2020 the total of all toddlers was 167 people, with a malnutrition status of 15 people, over-nutrition 2 people, and good nutrition 143 people. The background above encourages researchers to research “The Role of Posyandu Cadres in Improving the Nutritional Status of Toddlers in Suka Makmur Village, Patilanggio District. RESEARCH METHODS This type of research is quantitative using a cross-sectional approach with a point time approach design. This research was conducted from June 2020 to August 2020. The location of this research was in Suka Makmur Village, Patillanggio District. The population in this research was mothers who have children aged 1 to 5 years in Suka Makmur village, Patilanggio district, with a total of 167 mothers of children under five. The sampling of this research using the Slovin formula, where the results obtained that the number of samples of 30 mothers who have toddlers 1 - 5 years old adjusted to the number of samples (cadres). Samples were taken by random sampling. The research analysis used univariate and bivariate analysis, where the bivariate analysis used the chi-square statistical test. RESEARCH RESULTS Univariate Analysis Age distribution of respondents Table 1. Distribusi umur responden Mother's age N % 20 - 25 Years 11 36,7 26 – 30 Years 7 23,3 31 – 35 Years 6 20,0 > 36 Years 6 20,0 Jumlah 30 100,0 Source: Processed data (2020) Based on table 1 above, it can be seen that it shows that from 30 respondents (100%), the most respondents were aged 20-25 years as much as 11 people (36.7%). Distribution of respondents' education Table. 2 Distribution of respondents' education Education N % SD SMP SMA Diploma/Sarjana 19 6 3 2 63,3 20,0 10,0 6,7 Total 30 100,0 Source: Processed data (2020) Based on table 2 above, it can be seen that from the 30 respondents (100%), most of them had primary school education as much as 19 respondents (63.3%). Distribution of respondents' work Table 3. Distribution of respondents' work Pekerjaan N % Housewife Entrepreneur PNS 28 1 1 93,3 3,3 3,3 Total 30 100,0 Source: Processed data (2020) Based on table 3 above, it can be seen that from the 30 respondents (100%) the most respondents have IRT jobs totaling 28 people (93.3%). Child sex distribution Table 4. Child sex distribution Jenis kelamin N % Man Woman 11 19 36,7 63,3 Total 30 100,0 Source: Processed data (2020) Based on table 4 above, it can be seen that from the 30 respondents (100%), most respondents were female, as much as 19 people (63.3%). Age distribution of children under five Table 5. Age distribution of children under five Toddler’e Age N % 12 – 18 Month 19 – 26 Month 27 – 43 Month 51 – 60 Month 8 7 10 5 26,6 23,3 33,5 16,6 Total 30 100,0 Source: Processed data (2020) Based on table 5 above, it can be seen that from the 30 respondents (100%), most respondents were aged 27 - 43 months, totaling 10 people (33.5%). Distribution of cadre roles Table 6. Distribution of cadre roles Cadres’ Role N % Poor Good 5 25 16,7 83,3 Total 30 100,0 Source: Processed data (2020) Based on table 6 above, it can be seen that from the 30 respondents (100%), most respondents had a good role as many as 25 people (83.3%). Distribution of Nutritional Status Table 7. Distribution of Nutritional Status Nutrition Status N % Good Poor Fat 26 3 1 86,7 10,0 3,3 Total 30 100,0 Source: Processed data (2020) Based on table 7 above, it can be seen that from the 30 respondents (100%), most respondents with good nutritional status were 26 respondents (86.7%). Bivariate Analysis Table 8. The relationship between cadres of posyandu cadres and nutritional status of toddler Cadres’ Roler Nutrition Status Total Sig. Good Poor Fat Poor Good 3 (10,0%) 23 (76,7%) 1 (3,3%) 2 (6,7%) 1 (3,3%) 0 (0%) 5 (16,7%) 25 (83,3%) p= 0,048 Total 26 (86,7%) 3 (10,0%) 1 (3,3%) 30 (100,0%) Source: Processed data (2020) The results of statistical analysis using the chi-square test at the level of significance á = 0.05 or the confidence interval p <0.05. The results of statistical tests with the Fisher's Exact Test correction obtained p value = 0.048 <á (0.05), thus it can be said that there is a relationship between the role of Posyandu cadres in improving the nutritional status of toddlers in Suka Makmur Village, Patilanggio District. DISCUSSION The Role of Cadre Based on the results of this research, according to the data obtained, it shows that most of the roles of cadres in Suka Makmur Village have a good role, as much as 25 people (83.3%). The results of this research are in line with research conducted by Onthonhie in Sangihe, whose research results found that most of the cadres (86.9%) had carried out their duties well as cadres in carrying out posyandu activities both as motivators, administrators, and educators [10]. The role of cadres is very important because cadres are responsible for implementing the posyandu program. If the cadres are not active, the implementation of posyandu will also not run smoothly and as a result, the nutritional status of infants and toddlers (under five years old) cannot be detected early clearly [11]. The role of cadres as a motivator can improve the quality of Posyandu, especially in handling health problems. Cadres play a role in implementing posyandu activities and mobilizing maternal activity in posyandu activities. Cadres as implementers at posyandu are tasked with filling in the KMS for toddlers. The completeness and correctness of filling in KMS are very important as information on the status of toddler growth and development. If the role of cadres is lacking, monitoring of toddler growth and development will increase [12]. The role of cadres as educators in providing maximum understanding to mothers of toddlers is very much needed for the progress of children's development and nutritional status. The role of cadres as educators, among others, can explain the KMS data for each toddler or the condition of the child based on the weight gain data depicted in the KMS graph, hold group discussion activities with mothers whose houses are close together, and home visit activities [12]. Nutritional status of children under five Based on the results of this research, according to the data obtained, it shows that most of the nutritional status of a toddler in Suka Makmur Village has a good nutritional status of as many as 26 people (86.7%). The factors that influence the nutritional status of a toddler in Suka Makmur village are in terms of good health services and the role of cadres in increasing education of food consumption for toddlers. The results of this research are in line with the research conducted by Onthonie, most of the results (85.2%) had a good nutritional status [10]. The problem of poor nutrition is caused by various causes in children, namely the result of the consumption of bad food so that the energy entering and leaving is not balanced. The body needs good food choices so that nutritional needs are met and the body functions properly [13]. Lack of knowledge of mothers about nutrition results in low spending, food and quality budgets, as well as less food diversity, besides the ability of mothers to apply information about nutrition in their daily life [14]. Nutrition activities in posyandu are one of the main activities and are generally a priority in the implementation of Posyandu activities and are carried out by cadres [15]. The relationship between the role of cadres on the nutritional status of toddler The results of this research indicate that there is a relationship between the role of posyandu cadres in improving the nutritional status of a toddler. This research is in line with the research conducted by Purwanti et al, which states that there is a relationship between the role of cadres and the nutritional status of children under five [16]. Fitriah's research also states that there is a relationship between the role of cadres and the nutritional status of children under five [17]. The duties of cadres in activities at the posyandu are to conduct early detection of abnormalities in under-fives weight, providing additional food, and how to prevent diarrhea in a toddler. Posyandu cadres are health providers that are close to the targeted posyandu activities. The frequency of meeting with cadres is more frequent than other health workers. Therefore, cadres must be active in various activities, not only in implementation but also in management matters such as planning activities, recording, and reporting of cadre meetings [15]. The role of cadres can help the community in reducing the number of malnutrition, besides, role cadres also help in reducing maternal and toddler mortality rates, by utilizing the expertise and other supporting facilities related to improving the nutritional status of a toddler, so it can be concluded that the role of cadres affects the nutritional status of a toddler, If the role of cadres is higher, the rate of reduction of malnutrition among toddler also high [16]. Based on the results of the research above, the researchers assumed that the role of cadres would be better in carrying out their roles in posyandu activities and helping health workers because cadres had the duties and responsibilities to help improve the nutritional health of toddler. Thereby, the role of a good cadre can affect the nutritional status of children where the better the role of the cadres, the higher rate of good nutrition in toddler and can improve the quality of posyandu, especially in handling toddler health problems so that malnutrition can be resolved quickly through prevention and rapid handling. Besides, the role of good cadres tends to motivate mothers of toddlers to always pay attention to things that can improve the nutrition of their children and motivate mothers to routinely bring toddlers to posyandu to monitor their health. In this research using anthropometric indicators of weight/height because height can provide an overview of the growth function seen from the thin and short stature and height is also very good for seeing past nutritional conditions, especially those related to low birth weight and underweight conditions and nutrition in toddlerhood. Height is expressed in the form of Index TB / U (height for age), or also index weight/height (weight for height) is rarely done because changes in height are slow and usually only done once a year. CONCLUSION The role of cadres in Suka Makmur Village, Patilanggio District is mostly cadres who have a good role. The nutritional status of toddlers in Suka Makmur Village, Patilanggio District has increased with good nutritional status. There is a significant relationship between the role of Posyandu cadres in efforts to improve nutritional status, the better the role of cadres, the better the reduction in malnutrition in a toddler in Suka Makmur village, Patilanggio district. Therefore, it is hoped that cadres will further improve their knowledge and skills by attending regular meetings at every meeting held by the Puskesmas, to further improve themselves in participating actively in posyandu programs. REFERENCES [1] Kemenkes RI. 2012 Pusat Promosi Kesehatan Tahun 2012 tentang Buku Saku Posyandu. [2] Adisasmito W, 2016. Sistem Kesehatan. [3] Kemenkes RI. 2020. Rencana Strategis Kementerian Kesehatan Tahun 2020 - 2024. Jakarta [4] Kemenkes RI. 2013. Laporan Akuntabilitas Kinerja Kementerian Kesehatan. Jakarta. [5] Depkes RI. 2012. Buku Paket Pelatihan Kader Kesehatan. Jakarta. [6] World Health Organization. The Global Burden Of Disease : Geneva: WHO Library. [7] Syafei, A. 2010. Faktor – Faktor Yang Berhubungan Dengan Partisipasi Kader Dalam Kegiatan Gizi Posyandu Di Kelurahan Rengas Kecamatan Ciputat Timur Kota Tangerang Selatan. Jakarta: Universitas Islam Negeri Syarif Hidayatullah [8] Kemenkes RI. 2018. Data dan Informasi Profil Kesehatan Indonesia 2017. Jakarta [9] Dinas Kesehatan Provinsi Gorontalo. 2017. Profil Kesehatan Provinsi Gorontalo. [10] Ontonhie. 2014. Hubungan Peran Serta Kader Posyandu dengan Status Gizi Balita di Wilayah Kerja Puskesmas Manganitu Kabupaten Kepulauan Sangihe. E-Journal Keperawatan. Program Studi Ilmu keperawatan Fakultas Kedokteran Universitas Samratulangi. [11] Isaura, V. 2011. Faktor – Faktor Yang Berhubungan Dengan Kinerja Kader Posyandu Di Wilayah Kerja Puskesmas Tarusan Kecamatan Koto XI Tarusan Kabupaten Pesisir Selatan. Padang: Universitas Andalas [12] Anondo. 2007. Kualitas Kader Rendah, Peran Posyandu Melemah [13] Almatsier. 2009. Prinsip Dasar Ilumu Gizi. Jakarta. [14] Ernawati A., 2006. Hubungan Faktor Sosial Ekonomi, Higiene Sanitasi Lingkungan, Tingkat Konsumsi dan Infeksi dengan Status Gizi Anak Usia 2-5 tahun di Kabupaten Semarang Tahun 2003. Tesis. Universitas Diponegoro. [15] Wahyutomo, A. H. 2010. Hubungan Karakteristik Dan Peran Kader Posyandu Dengan Pemantauan Tumbuh Kembang Balita Di Puskesmas Kalitidu-Bojonegoro. Surakarta: Universitas Sebelas Maret [16] Purwanti, D., Pajeriaty., & Rasyid, A. 2014. Faktor Yang Berhubungan Dengan Status Gizi Balita Di Wilayah Kerja Puskesmas Madello Kabupaten Barru. Jurnal Ilmiah Kesehatan Diagnosis Volume 5 Nomor 1 [17] Fitriah, R. 2012. Faktor – Faktor Yang Berhubungan Dengan Peningkatan Gizi Balita Di Wilayah Kerja Puskesmas Dasan Cermen Kecamatan Sandubaya. Mataram: Politeknik Kesehatan.

Indonesia is a country built on the pillars of diversity, in terms of ethnicity, culture, custom, and religion. Indonesian society is also known as a religious society, with religious values in various aspects of life. However, Indonesia is not a religious country, nor a secular country. If for Indonesians, religion is not their main purpose, then, it is a part of their life.There has been a smooth cohesion between religion and tradition in Indonesia. One of the examples is the tradition of Nyabek Toloh in Madura, which is a marriage proposal tradition. This paper examines the practice of nyabek toloh in Romben Guna village, Dungkek Region, Sumenep-Madura. The purposes of nyabek toloh are to symbolize the establishment of a relationship between the family of a male and female fiancé; to show the responsibility of a man to a woman by giving toloh; to maintain man’s dignity, and to maintain the tradition of sangkolan (elders). Conducting nyabek toloh is a must in abhakalan (marriage proposal); the absence of nyabek toloh will lead to the cancellation of abhakalan.

AbstractFamily resilience is currently a top priority for state initiatives that address a variety of factors that contribute to family resilience, including physical, social, and psychological aspects. Several aspects of the Marriage Law, however, are in the spotlight because they are contentious. "Every husband and wife who are legally married have the duty to love, support, and preserve honor for each other." be faithful, and provide physical and spiritual assistance to one another." The rules on feelings suggest that a married couple must communicate their feelings to one another, and this is not without reason. The four advantages of sharing feelings of love include minimizing tension caused by pent-up emotions, making it easier for couples to understand each other, and making it easier for couples to communicate with each other. Being an efficient method on occasion. Marriage, according to the Marriage Law, is a sacred relationship created by a man and a woman as husband and wife in order to form a happy and everlasting family (household) founded on Almighty divinity. A family will be created as a result of this union. Many people believe that Family Resilience is a plagiarized version of the Islamic Law Compilation (KHI), "Both husband and wife are bound by the statute." to love, respect, and aid one another from one body to another. As a consequence, what some people are referring to is an article that already exists in the Marriage Law and KHI, which has existed in previous regulations and has never been challenged. AbstrakKetahanan keluarga yang saat ini menjadi prioritas program negara yang mencakup berbagai aspek yang dibutuhkan untuk memenuhi ketahanan keluarga, seperti aspek ketahanan fisik, sosial, dan psikologis. Namun beberapa hal dalam UU Perkawinan yang menjadi sorotan karena memicu kontroversi. “Setiap suami dan istri yang terikat dalam perkawinan yang sah berkewajiban untuk mencintai, menghormati, menjaga kehormatan, setia, dan saling memberikan bantuan jasmani dan rohani”. Aturan tentang perasaan menunjukkan perlunya pasangan suami istri untuk saling mengungkapkan perasaannya, tentunya hal ini bukan tanpa alasan. Empat manfaat dalam mengungkapkan perasaan cinta antara lain mengurangi stres akibat terpendam, memudahkan pasangan untuk saling memahami, terkadang menjadi cara yang efektif. UU Perkawinan mendefinisikan pernikahan sebagai ikatan spiritual antara laki-laki dan perempuan sebagai suami istri untuk membentuk keluarga (rumah tangga) yang bahagia dan abadi berdasarkan ketuhanan Yang Maha Kuasa. Dari pernikahan ini akan terbentuk sebuah keluarga. Ketahanan Keluarga yang dipermasalahkan oleh banyak orang merupakan penjiplakan dari Kompilasi Hukum Islam (KHI), “Suami istri wajib hukumnya. untuk saling mencintai dalam cinta, menghormati dan memberi bantuan dari satu tubuh ke tubuh lainnya. Dengan demikian yang dimaksud oleh sebagian orang tersebut merupakan pasal yang sudah ada dalam UU Perkawinan dan KHI, dimana sudah ada pada peraturan sebelumnya dan tidak dipersoalkan sampai sekarang.

Every act of art is able to reveal, balance and revive the relations between a territory and its inhabitants (François Davin, Southern Forest Sculpture Walk Catalogue)Introducing the Understory Art in Nature TrailIn February 2015, a colossal wildfire destroyed 98,300 hectares of farm and bushland surrounding the town of Northcliffe, located 365 km south of Perth, Western Australia (WA). As the largest fire in the recorded history of the southwest region (Southern Forest Arts, After the Burn 8), the disaster attracted national attention however the extraordinary contribution of local knowledge in saving a town considered by authorities to be “undefendable” (Kennedy) is yet to be widely appreciated. In accounting for a creative scene that survived the conflagration, this case study sees culture mobilised as a socioeconomic resource for conservation and the healing of community spirit.Northcliffe (population 850) sits on a coastal plain that hosts majestic old-growth forest and lush bushland. In 2006, Southern Forest Arts (SFA) dedicated a Southern Forest Sculpture Walk for creative professionals to develop artworks along a 1.2 km walk trail through pristine native forest. It was re-branded “Understory—Art in Nature” in 2009; then “Understory Art in Nature Trail” in 2015, the understory vegetation layer beneath the canopy being symbolic of Northcliffe’s deeply layered caché of memories, including “the awe, love, fear, and even the hatred that these trees have provoked among the settlers” (Davin in SFA Catalogue). In the words of the SFA Trailguide, “Every place (no matter how small) has ‘understories’—secrets, songs, dreams—that help us connect with the spirit of place.”In the view of forest arts ecologist Kumi Kato, “It is a sense of place that underlies the commitment to a place’s conservation by its community, broadly embracing those who identify with the place for various reasons, both geographical and conceptual” (149). In bioregional terms such communities form a terrain of consciousness (Berg and Dasmann 218), extending responsibility for conservation across cultures, time and space (Kato 150). A sustainable thematic of place must also include livelihood as the third party between culture and nature that establishes the relationship between them (Giblett 240). With these concepts in mind I gauge creative impact on forest as place, and, in turn, (altered) forest’s impact on people. My abstraction of physical place is inclusive of humankind moving in dialogic engagement with forest. A mapping of Understory’s creative activities sheds light on how artists express physical environments in situated creative practices, clusters, and networks. These, it is argued, constitute unique types of community operating within (and beyond) a foundational scene of inspiration and mystification that is metaphorically “rising from the ashes.” In transcending disconnectedness between humankind and landscape, Understory may be understood to both culturalise nature (as an aesthetic system), and naturalise culture (as an ecologically modelled system), to build on a trope introduced by Feld (199). Arguably when the bush is cultured in this way it attracts consumers who may otherwise disconnect from nature.The trail (henceforth Understory) broaches the histories of human relations with Northcliffe’s natural systems of place. Sub-groups of the Noongar nation have inhabited the southwest for an estimated 50,000 years and their association with the Northcliffe region extends back at least 6,000 years (SFA Catalogue; see also Crawford and Crawford). An indigenous sense of the spirit of forest is manifest in Understory sculpture, literature, and—for the purpose of this article—the compilation CD Canopy: Songs for the Southern Forests (henceforth Canopy, Figure 1).As a cultural and environmental construction of place, Canopy sustains the land with acts of seeing, listening to, and interpreting nature; of remembering indigenous people in the forest; and of recalling the hardships of the early settlers. I acknowledge SFA coordinator and Understory custodian Fiona Sinclair for authorising this investigation; Peter Hill for conservation conversations; Robyn Johnston for her Canopy CD sleeve notes; Della Rae Morrison for permissions; and David Pye for discussions. Figure 1. Canopy: Songs for the Southern Forests (CD, 2006). Cover image by Raku Pitt, 2002. Courtesy Southern Forest Arts, Northcliffe, WA.Forest Ecology, Emotion, and ActionEstablished in 1924, Northcliffe’s ill-founded Group Settlement Scheme resulted in frontier hardship and heartbreak, and deforestation of the southwest region for little economic return. An historic forest controversy (1992-2001) attracted media to Northcliffe when protesters attempting to disrupt logging chained themselves to tree trunks and suspended themselves from branches. The signing of the Western Australian Regional Forest Agreement in 1999 was followed, in 2001, by deregulation of the dairy industry and a sharp decline in area population.Moved by the gravity of this situation, Fiona Sinclair won her pitch to the Manjimup Council for a sound alternative industry for Northcliffe with projections of jobs: a forest where artists could work collectively and sustainably to reveal the beauty of natural dimensions. A 12-acre pocket of allocated Crown Land adjacent to the town was leased as an A-Class Reserve vested for Education and Recreation, for which SFA secured unified community ownership and grants. Conservation protocols stipulated that no biomass could be removed from the forest and that predominantly raw, natural materials were to be used (F. Sinclair and P. Hill, personal interview, 26 Sep. 2014). With forest as prescribed image (wider than the bounded chunk of earth), Sinclair invited the artists to consider the themes of spirituality, creativity, history, dichotomy, and sensory as a basis for work that was to be “fresh, intimate, and grounded in place.” Her brief encouraged artists to work with humanity and imagination to counteract residual community divisiveness and resentment. Sinclair describes this form of implicit environmentalism as an “around the back” approach that avoids lapsing into political commentary or judgement: “The trail is a love letter from those of us who live here to our visitors, to connect with grace” (F. Sinclair, telephone interview, 6 Apr. 2014). Renewing community connections to local place is essential if our lives and societies are to become more sustainable (Pedelty 128). To define Northcliffe’s new community phase, artists respected differing associations between people and forest. A structure on a karri tree by Indigenous artist Norma MacDonald presents an Aboriginal man standing tall and proud on a rock to become one with the tree and the forest: as it was for thousands of years before European settlement (MacDonald in SFA Catalogue). As Feld observes, “It is the stabilizing persistence of place as a container of experiences that contributes so powerfully to its intrinsic memorability” (201).Adhering to the philosophy that nature should not be used or abused for the sake of art, the works resonate with the biorhythms of the forest, e.g. functional seats and shelters and a cascading retainer that directs rainwater back to the resident fauna. Some sculptures function as receivers for picking up wavelengths of ancient forest. Forest Folk lurk around the understory, while mysterious stone art represents a life-shaping force of planet history. To represent the reality of bushfire, Natalie Williamson’s sculpture wraps itself around a burnt-out stump. The work plays with scale as small native sundew flowers are enlarged and a subtle beauty, easily overlooked, becomes apparent (Figure 2). The sculptor hopes that “spiders will spin their webs about it, incorporating it into the landscape” (SFA Catalogue).Figure 2. Sundew. Sculpture by Natalie Williamson, 2006. Understory Art in Nature Trail, Northcliffe, WA. Image by the author, 2014.Memory is naturally place-oriented or at least place-supported (Feld 201). Topaesthesia (sense of place) denotes movement that connects our biography with our route. This is resonant for the experience of regional character, including the tactile, olfactory, gustatory, visual, and auditory qualities of a place (Ryan 307). By walking, we are in a dialogue with the environment; both literally and figuratively, we re-situate ourselves into our story (Schine 100). For example, during a summer exploration of the trail (5 Jan. 2014), I intuited a personal attachment based on my grandfather’s small bush home being razed by fire, and his struggle to support seven children.Understory’s survival depends on vigilant controlled (cool) burns around its perimeter (Figure 3), organised by volunteer Peter Hill. These burns also hone the forest. On 27 Sept. 2014, the charred vegetation spoke a spring language of opportunity for nature to reassert itself as seedpods burst and continue the cycle; while an autumn walk (17 Mar. 2016) yielded a fresh view of forest colour, patterning, light, shade, and sound.Figure 3. Understory Art in Nature Trail. Map Created by Fiona Sinclair for Southern Forest Sculpture Walk Catalogue (2006). Courtesy Southern Forest Arts, Northcliffe, WA.Understory and the Melody of CanopyForest resilience is celebrated in five MP3 audio tours produced for visitors to dialogue with the trail in sensory contexts of music, poetry, sculptures and stories that name or interpret the setting. The trail starts in heathland and includes three creek crossings. A zone of acacias gives way to stands of the southwest signature trees karri (Eucalyptus diversicolor), jarrah (Eucalyptus marginata), and marri (Corymbia calophylla). Following a sheoak grove, a riverine environment re-enters heathland. Birds, insects, mammals, and reptiles reside around and between the sculptures, rendering the earth-embedded art a fusion of human and natural orders (concept after Relph 141). On Audio Tour 3, Songs for the Southern Forests, the musician-composers reflect on their regionally focused items, each having been birthed according to a personal musical concept (the manner in which an individual artist holds the totality of a composition in cultural context). Arguably the music in question, its composers, performers, audiences, and settings, all have a role to play in defining the processes and effects of forest arts ecology. Local musician Ann Rice billeted a cluster of musicians (mostly from Perth) at her Windy Harbour shack. The energy of the production experience was palpable as all participated in on-site forest workshops, and supported each other’s items as a musical collective (A. Rice, telephone interview, 2 Oct. 2014). Collaborating under producer Lee Buddle’s direction, they orchestrated rich timbres (tone colours) to evoke different musical atmospheres (Table 1). Composer/Performer Title of TrackInstrumentation1. Ann RiceMy Placevocals/guitars/accordion 2. David PyeCicadan Rhythmsangklung/violin/cello/woodblocks/temple blocks/clarinet/tapes 3. Mel RobinsonSheltervocal/cello/double bass 4. DjivaNgank Boodjakvocals/acoustic, electric and slide guitars/drums/percussion 5. Cathie TraversLamentaccordion/vocals/guitar/piano/violin/drums/programming 6. Brendon Humphries and Kevin SmithWhen the Wind First Blewvocals/guitars/dobro/drums/piano/percussion 7. Libby HammerThe Gladevocal/guitar/soprano sax/cello/double bass/drums 8. Pete and Dave JeavonsSanctuaryguitars/percussion/talking drum/cowbell/soprano sax 9. Tomás FordWhite Hazevocal/programming/guitar 10. David HyamsAwakening /Shaking the Tree /When the Light Comes guitar/mandolin/dobro/bodhran/rainstick/cello/accordion/flute 11. Bernard CarneyThe Destiny Waltzvocal/guitar/accordion/drums/recording of The Destiny Waltz 12. Joel BarkerSomething for Everyonevocal/guitars/percussion Table 1. Music Composed for Canopy: Songs for the Southern Forests.Source: CD sleeve and http://www.understory.com.au/art.php. Composing out of their own strengths, the musicians transformed the geographic region into a living myth. As Pedelty has observed of similar musicians, “their sounds resonate because they so profoundly reflect our living sense of place” (83-84). The remainder of this essay evidences the capacity of indigenous song, art music, electronica, folk, and jazz-blues to celebrate, historicise, or re-imagine place. Firstly, two items represent the phenomenological approach of site-specific sensitivity to acoustic, biological, and cultural presence/loss, including the materiality of forest as a living process.“Singing Up the Land”In Aboriginal Australia “there is no place that has not been imaginatively grasped through song, dance and design, no place where traditional owners cannot see the imprint of sacred creation” (Rose 18). Canopy’s part-Noongar language song thus repositions the ancient Murrum-Noongar people within their life-sustaining natural habitat and spiritual landscape.Noongar Yorga woman Della Rae Morrison of the Bibbulmun and Wilman nations co-founded The Western Australian Nuclear Free Alliance to campaign against the uranium mining industry threatening Ngank Boodjak (her country, “Mother Earth”) (D.R. Morrison, e-mail, 15 July 2014). In 2004, Morrison formed the duo Djiva (meaning seed power or life force) with Jessie Lloyd, a Murri woman of the Guugu Yimidhirr Nation from North Queensland. After discerning the fundamental qualities of the Understory site, Djiva created the song Ngank Boodjak: “This was inspired by walking the trail […] feeling the energy of the land and the beautiful trees and hearing the birds. When I find a spot that I love, I try to feel out the lay-lines, which feel like vortexes of energy coming out of the ground; it’s pretty amazing” (Morrison in SFA Canopy sleeve) Stanza 1 points to the possibilities of being more fully “in country”:Ssh!Ni dabarkarn kooliny, ngank boodja kookoorninyListen, walk slowly, beautiful Mother EarthThe inclusion of indigenous language powerfully implements an indigenous interpretation of forest: “My elders believe that when we leave this life from our physical bodies that our spirit is earthbound and is living in the rocks or the trees and if you listen carefully you might hear their voices and maybe you will get some answers to your questions” (Morrison in SFA Catalogue).Cicadan Rhythms, by composer David Pye, echoes forest as a lively “more-than-human” world. Pye took his cue from the ambient pulsing of male cicadas communicating in plenum (full assembly) by means of airborne sound. The species were sounding together in tempo with individual rhythm patterns that interlocked to create one fantastic rhythm (Australian Broadcasting Corporation, Composer David Pye). The cicada chorus (the loudest known lovesong in the insect world) is the unique summer soundmark (term coined by Truax Handbook, Website) of the southern forests. Pye chased various cicadas through Understory until he was able to notate the rhythms of some individuals in a patch of low-lying scrub.To simulate cicada clicking, the composer set pointillist patterns for Indonesian anklung (joint bamboo tubes suspended within a frame to produce notes when the frame is shaken or tapped). Using instruments made of wood to enhance the rich forest imagery, Pye created all parts using sampled instrumental sounds placed against layers of pre-recorded ambient sounds (D. Pye, telephone interview, 3 Sept. 2014). He takes the listener through a “geographical linear representation” of the trail: “I walked around it with a stopwatch and noted how long it took to get through each section of the forest, and that became the musical timing of the various parts of the work” (Pye in SFA Canopy sleeve). That Understory is a place where reciprocity between nature and culture thrives is, likewise, evident in the remaining tracks.Musicalising Forest History and EnvironmentThree tracks distinguish Canopy as an integrative site for memory. Bernard Carney’s waltz honours the Group Settlers who battled insurmountable terrain without any idea of their destiny, men who, having migrated with a promise of owning their own dairy farms, had to clear trees bare-handedly and build furniture from kerosene tins and gelignite cases. Carney illuminates the culture of Saturday night dancing in the schoolroom to popular tunes like The Destiny Waltz (performed on the Titanic in 1912). His original song fades to strains of the Victor Military Band (1914), to “pay tribute to the era where the inspiration of the song came from” (Carney in SFA Canopy sleeve). Likewise Cathie Travers’s Lament is an evocation of remote settler history that creates a “feeling of being in another location, other timezone, almost like an endless loop” (Travers in SFA Canopy sleeve).An instrumental medley by David Hyams opens with Awakening: the morning sun streaming through tall trees, and the nostalgic sound of an accordion waltz. Shaking the Tree, an Irish jig, recalls humankind’s struggle with forest and the forces of nature. A final title, When the Light Comes, defers to the saying by conservationist John Muir that “The wrongs done to trees, wrongs of every sort, are done in the darkness of ignorance and unbelief, for when the light comes the heart of the people is always right” (quoted by Hyams in SFA Canopy sleeve). Local musician Joel Barker wrote Something for Everyone to personify the old-growth karri as a king with a crown, with “wisdom in his bones.”Kevin Smith’s father was born in Northcliffe in 1924. He and Brendon Humphries fantasise the untouchability of a maiden (pre-human) moment in a forest in their song, When the Wind First Blew. In Libby Hammer’s The Glade (a lover’s lament), instrumental timbres project their own affective languages. The jazz singer intended the accompanying double bass to speak resonantly of old-growth forest; the cello to express suppleness and renewal; a soprano saxophone to impersonate a bird; and the drums to imitate the insect community’s polyrhythmic undercurrent (after Hammer in SFA Canopy sleeve).A hybrid aural environment of synthetic and natural forest sounds contrasts collision with harmony in Sanctuary. The Jeavons Brothers sampled rustling wind on nearby Mt Chudalup to absorb into the track’s opening, and crafted a snare groove for the quirky eco-jazz/trip-hop by banging logs together, and banging rocks against logs. This imaginative use of percussive found objects enhanced their portrayal of forest as “a living, breathing entity.”In dealing with recent history in My Place, Ann Rice cameos a happy childhood growing up on a southwest farm, “damming creeks, climbing trees, breaking bones and skinning knees.” The rich string harmonies of Mel Robinson’s Shelter sculpt the shifting environment of a brewing storm, while White Haze by Tomás Ford describes a smoky controlled burn as “a kind of metaphor for the beautiful mystical healing nature of Northcliffe”: Someone’s burning off the scrubSomeone’s making sure it’s safeSomeone’s whiting out the fearSomeone’s letting me breathe clearAs Sinclair illuminates in a post-fire interview with Sharon Kennedy (Website):When your map, your personal map of life involves a place, and then you think that that place might be gone…” Fiona doesn't finish the sentence. “We all had to face the fact that our little place might disappear." Ultimately, only one house was lost. Pasture and fences, sheds and forest are gone. Yet, says Fiona, “We still have our town. As part of SFA’s ongoing commission, forest rhythm workshops explore different sound properties of potential materials for installing sound sculptures mimicking the surrounding flora and fauna. In 2015, SFA mounted After the Burn (a touring photographic exhibition) and Out of the Ashes (paintings and woodwork featuring ash, charcoal, and resin) (SFA, After the Burn 116). The forthcoming community project Rising From the Ashes will commemorate the fire and allow residents to connect and create as they heal and move forward—ten years on from the foundation of Understory.ConclusionThe Understory Art in Nature Trail stimulates curiosity. It clearly illustrates links between place-based social, economic and material conditions and creative practices and products within a forest that has both given shelter and “done people in.” The trail is an experimental field, a transformative locus in which dedicated physical space frees artists to culturalise forest through varied aesthetic modalities. Conversely, forest possesses agency for naturalising art as a symbol of place. Djiva’s song Ngank Boodjak “sings up the land” to revitalise the timelessness of prior occupation, while David Pye’s Cicadan Rhythms foregrounds the seasonal cycle of entomological music.In drawing out the richness and significance of place, the ecologically inspired album Canopy suggests that the community identity of a forested place may be informed by cultural, economic, geographical, and historical factors as well as endemic flora and fauna. Finally, the musical representation of place is not contingent upon blatant forms of environmentalism. The portrayals of Northcliffe respectfully associate Western Australian people and forests, yet as a place, the town has become an enduring icon for the plight of the Universal Old-growth Forest in all its natural glory, diverse human uses, and (real or perceived) abuses.ReferencesAustralian Broadcasting Commission. “Canopy: Songs for the Southern Forests.” Into the Music. Prod. Robyn Johnston. Radio National, 5 May 2007. 12 Aug. 2014 <http://www.abc.net.au/radionational/programs/intothemusic/canopy-songs-for-the-southern-forests/3396338>.———. “Composer David Pye.” Interview with Andrew Ford. The Music Show, Radio National, 12 Sep. 2009. 30 Jan. 2015 <http://canadapodcasts.ca/podcasts/MusicShowThe/1225021>.Berg, Peter, and Raymond Dasmann. “Reinhabiting California.” Reinhabiting a Separate Country: A Bioregional Anthology of Northern California. Ed. Peter Berg. San Francisco: Planet Drum, 1978. 217-20.Crawford, Patricia, and Ian Crawford. Contested Country: A History of the Northcliffe Area, Western Australia. Perth: UWA P, 2003.Feld, Steven. 2001. “Lift-Up-Over Sounding.” The Book of Music and Nature: An Anthology of Sounds, Words, Thoughts. Ed. David Rothenberg and Marta Ulvaeus. Middletown, CT: Wesleyan UP, 2001. 193-206.Giblett, Rod. People and Places of Nature and Culture. Bristol: Intellect, 2011.Kato, Kumi. “Addressing Global Responsibility for Conservation through Cross-Cultural Collaboration: Kodama Forest, a Forest of Tree Spirits.” The Environmentalist 28.2 (2008): 148-54. 15 Apr. 2014 <http://link.springer.com/article/10.1007/s10669-007-9051-6#page-1>.Kennedy, Sharon. “Local Knowledge Builds Vital Support Networks in Emergencies.” ABC South West WA, 10 Mar. 2015. 26 Mar. 2015 <http://www.abc.net.au/local/stories/2015/03/09/4193981.htm?site=southwestwa>.Morrison, Della Rae. E-mail. 15 July 2014.Pedelty, Mark. Ecomusicology: Rock, Folk, and the Environment. Philadelphia, PA: Temple UP, 2012.Pye, David. Telephone interview. 3 Sep. 2014.Relph, Edward. Place and Placelessness. London: Pion, 1976.Rice, Ann. Telephone interview. 2 Oct. 2014.Rose, Deborah Bird. Nourishing Terrains: Australian Aboriginal Views of Landscape and Wilderness. Australian Heritage Commission, 1996.Ryan, John C. Green Sense: The Aesthetics of Plants, Place and Language. Oxford: Trueheart Academic, 2012.Schine, Jennifer. “Movement, Memory and the Senses in Soundscape Studies.” Canadian Acoustics: Journal of the Canadian Acoustical Association 38.3 (2010): 100-01. 12 Apr. 2016 <http://jcaa.caa-aca.ca/index.php/jcaa/article/view/2264>.Sinclair, Fiona. Telephone interview. 6 Apr. 2014.Sinclair, Fiona, and Peter Hill. Personal Interview. 26 Sep. 2014.Southern Forest Arts. Canopy: Songs for the Southern Forests. CD coordinated by Fiona Sinclair. Recorded and produced by Lee Buddle. Sleeve notes by Robyn Johnston. West Perth: Sound Mine Studios, 2006.———. Southern Forest Sculpture Walk Catalogue. Northcliffe, WA, 2006. Unpaginated booklet.———. Understory—Art in Nature. 2009. 12 Apr. 2016 <http://www.understory.com.au/>.———. Trailguide. Understory. Presented by Southern Forest Arts, n.d.———. After the Burn: Stories, Poems and Photos Shared by the Local Community in Response to the 2015 Northcliffe and Windy Harbour Bushfire. 2nd ed. Ed. Fiona Sinclair. Northcliffe, WA., 2016.Truax, Barry, ed. Handbook for Acoustic Ecology. 2nd ed. Cambridge Street Publishing, 1999. 10 Apr. 2016 <http://www.sfu.ca/sonic-studio/handbook/Soundmark.html>.