679 research outputs found
Teman Tuli sebagai Ide Penciptaan Karya Seni Grafis
No full textManusia diciptakan Tuhan dengan segala perbedaanya yang merupakan sebuah keragaman yang mengagumkan. Oleh karna itu setiap diri manusia memiliki karakteristik tersendiri yang tidak dimiliki oleh orang lain, termasuk teman tuli. Tuli tentu berbeda dengan masyarakat dengar, namun itu bukan berarti tidak normal. Teman tuli memang memiliki perbedaan dari cara berkomunikasi, namun tidak harus menjadi perbedaan yang harus dihina, dicaci, ataupun dimaki. Masih banyak orang yang memandang sebelah mata terhadap teman tuli ini. Pada proyek penciptaan karya ini didahului dengan metode penelitian dengan terjun langsung bersama teman-teman tuli yang ada di Yogyakarta, khususnya bersama dengan teman-teman Ba(wa)yang. Bawayang adalah singkatan dari bayang wayang. Ba(wa)yang digerakkan oleh tuli, dengar, dan difabel lainnya merupakan komunitas inklusi yang bergerak di bidang seni. Teman tuli memang tidak bisa mendengar, tapi bukan berarti mereka tidak dapat menyerap informasi, mereka memiliki indra yang lain seperti hidung, lidah, kulit, dan mata untuk melihat peristiwa-peristiwa yang terjadi. Dari hasil penelitian ini, penulis akan memvisualkannya kedalam karya-karya yang dimuat seni grafis dengan teknik seni cetak tinggi.Deaf Friends as an Idea for Creating Graphic Art Works God created humans with all their differences, which is a fantastic diversity. Therefore, every human has its characteristics that others, including deaf friends, do not have. Deaf people are undoubtedly different from hearing people, but that doesn't mean it's abnormal. Deaf friends have differences in how they communicate, but it doesn't have to be a difference that should be insulted, insulted, or scolded. There are still many people who underestimate Deaf Friends. This work creation project was preceded by research methods by engaging directly with deaf friends in Yogyakarta, especially with Ba(wa)yang friends. Bawayang is an abbreviation of shadow wayang. Ba(wa) driven by the deaf, hard of hearing, and other disabled people, is an inclusive community in the arts field. Deaf friends can't hear, but that doesn't mean they can't absorb information, they have other senses such as nose, tongue, skin, and eyes, to see the events happening. From the results of this research, the author will visualize them in works containing graphic art using advanced printing techniques
Managing water resources in dynamic settings: A multi-level, multi-stakeholder perspective
No full textThe aim of the present article is to contribute to the debate on the role of research in sustainable management of water and related resources, based on experiences in the Upper Ewaso Ng’iro and Pangani river basins in East Africa. Both basins are characterised by humid, resource-rich highlands and extensive semi-arid lowlands, by growing demand for water and related resources, and by numerous conflicting stakeholder interests. Issues of scale and level, on the one hand, and the normative dimension of sustainability, on the other hand, are identified as key challenges for research that seeks to produce relevant and applicable results for informed decision-making. A multi-level and multi-stakeholder perspective, defined on the basis of three minimal principles, is proposed here as an approach to research for informed decision-making. Key lessons learnt from applying these principles in the two river basins are presented and discussed in the light of current debate
Gender and socio-economic factors influencing domestication of indigenous medicinal plants in the west Usambara mountains, northern Tanzania
No full textJournal ArticleThe limited capacity of governments in developing countries to service primary health care has resulted in a rapid increase in
use of indigenous medicinal plants. This increase, together with other biological and non-biological factors, has rendered these
plants vulnerable to over-use and extirpation. Domestication is a conservation intervention that can relieve pressure on
medicinal species. In order to ensure effectiveness and sustainability of an intervention, understanding the influencing factors
is imperative. We examined the influence of gender and some socio-economic factors on domestication of medicinal plants in
the West Usambara Mountains of northern Tanzania. Participatory wealth ranking, structured and semi-structured interviews,
botanical surveys and participant observations were employed in data collection. Results showed that domestication has played
a fundamental role in conservation of medicinal plants in the study area. Forty (89%) and twelve (27%) of forty-five indigenous
plant species were domesticated on farms and around homesteads, respectively. A total of 89% of respondents (n ¼ 173) had
domesticated medicinal plants on their farms and around homesteads. Gender was the most important factor that influenced this
practice, with more male-headed than female-headed households involved in the domestication effort. This can be attributed to
social and cultural factors that, besides dispossessing women of tenure rights over resources and land, also subject them to
heavy workloads and therefore diminish the time available for plant domestication. The number of domesticated medicinal
plants also depended on age, affluence, farm size, household size and ethnicity. We recommend that agroforestry research
should focus not only on integrating forest plants in farmlands, but also on cultural, socio-economic and institutional aspects
affecting the whole system of domestication
Gender and socio-economic factors influencing domestication of indigenous medicinal plants in the West Usambara Mountains, northern Tanzania
No full textThe role of traditional management practices in enhancing sustainable use and conservation of medicinal plants in west Usambara mountains, Tanzania
No full textJournal ArticleThe study on importance of traditional practices in conservation of medicinal plants in West
Usambara Mountains, Tanzania was conducted by using focus group discussions, interviews,
participant observation, and botanical survey. Nine traditional practices for conservation of wild
plants were identified as domestication; beliefs in sacredness of trees; beliefs in sacred forests;
respect of cultural forests; protection of plants at the burial sites; selective harvesting; secrecy;
collection of deadwood for firewood, and use of energy-saving traditional stoves. Through botanical
surveys of sacred forests, cultural forests, farms/homesteads, and burial sites, some 1,518 wild
plants belonging to 100 species were identified. A large proportion (85%) of these plants had
medicinal value. Of the 173 respondents, 82%, 81%, 74%, and 71% believed that sustainable use
and conservation of medicinal plants can be achieved through secrecy, plant protection at burial
sites, sacredness of plants and domestication, respectively. About 89% of the respondents pursued
domestication (at least five plants each) and 70% had retained sacred trees (at least one tree
each), of which the majority had medicinal value. Few respondents were aware of the positive role
played by sacred forests and cultural forests (38% and 21%, respectively) in conservation of
medicinal plants. It is concluded that the traditional management practices have a significant role
in the conservation of biodiversity. This conservation role has a direct connection with human
health since most of the plant species have medicinal value, which a majority of the rural people
rely on. The paper recommends that traditional management practices should be encouraged since
they serve a dual purpose as important conservation strategy and as an essential component of
primary health care
Linking Ecohydrology and Integrated Water Resources Management: Institutional challenges for water management in the Pangani Basin, Tanzania
No full textDALAM KESUNYIAN: KISAH INSPIRATIF PERJUANGAN FIKRI, PENYANDANG TULI DALAM FOTO CERITA NARATIF
No full textFikri adalah seorang anak muda usia 19 tahun yang merupakan seorang penyandang tuli sejak lahir. Fikri menjadi sosok utama dalam cerita foto naratif ini karena dianggap istimewa dan menginspirasi bagi penyandang tuli lainnya. Fikri berkarya, bekerja, dan mencari uang untuk memenuhi kebutuhan hidup dan keluarganya mengingat kedua orang tuanya juga tuli dan tidak memiliki pekerjaan. Tujuan dalam penelitian ini adalah membuat karya foto cerita naratif yang dapat menyampaikan sudut pandang penulis mengenai Fikri sehingga pembaca diarahkan untuk memiliki persepsi yang sama dengan penulis. Manfaat penelitian ini adalah sebagai penerapan praktik teori fotografi cerita naratif dengan subjek cerita Fikri sebagai penyandang tuli. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif, yaitu dengan cara mengeksplorasi atau memotret situasi sosial yang akan diteliti secara menyeluruh, luas, dan mendalam. Data yang diambil dilakukan dengan cara observasi, wawancara, survei, dan studi literatur serta akan diolah secara kualitatif deskriptif. Hasil penelitian karya foto cerita naratif ini mengikuti formula dasar sembilan elemen foto cerita naratif, dimulai dengan foto pembuka atau overall, elemen medium, detail, portrait, interaction, signature, sequence, foto klimaks, dan clincher. Simpulan bahwa teori foto cerita naratif dengan sembilan elemen foto yang diterapkan dalam penelitian ini telah berhasil membuat sebuah cerita menjadi nyata dalam rangkaian foto. In the Silence: An Inspirational Story of Fikri’s Struggle, the Deaf Boy, in Narrative Photostory. Fikri is a nineteen-year-old boy who has been deaf since birth. He becomes the main character in this narrative photo story because he is considered extraordinary and an inspiration to other deaf people. Fikri works and earns money as the breadwinner for the whole family, considering that both of his parents are also deaf and they do not have a job. This research aims to create narrative photostory that can convey the author's perspective on Fikri in order to make the readers to have the same perception as the author. The benefit of this research is as a practical application of narrative photostory theory with Fikri as the deaf person as the subject. The method used in this research was descriptive qualitative, done by exploring or photographing social situations which were thoroughly, broadly, and deeply examined. The data was collected from observation, interviews, surveys, and literature studies. Upon collecting, it was processed qualitatively and descriptively. The finding of this research was acknowledging that narrative photostory was in accordance with the formula of nine elements of narrative photostory. These elements are the opening photo or overall element, medium elements, detail, portrait, interaction, signature, sequence, climax photo, and clincher photo. It was then concluded that the theory of narrative photostory with its nine photo elements were coherently applied in this study and it has succeeded in making a story feels real in a series of photos
Talanoa research methodology: a developing position on pacific research.
No full textThis paper contributes to the theorising on Pacific research approaches from a personal and Tongan perspective. At the same time, it suggests that the majority of the thinking and concepts discussed have similarities and common implications for most other Pacific communities in Aotearoa/New Zealand. In the paper, I discuss the underpinnings of what constitutes ‘normality’ in relation to research approaches. In order to theorise an appropriate approach to researching Pacific educational and social issues in Aotearoa, I discuss the influence Pacific indigenous values have on the way New Zealand Pacific peoples see their worlds
Availability, preference, and consumption of indigenous forest foods in the eastern arc mountains, Tanzania
No full textJournal ArticleWe investigated the availability, preference, and consumption of
indigenous forest foods in Uluguru North (UNM) and West Usambara
Mountains (WUM) of Tanzania. Data collection techniques
involved focus group discussion, structured questionnaires, and
botanical identification. Results revealed (1) there were 114 indigenous
forest food plant species representing 57 families used by communities
living adjacent to the two mountains; (2) sixty-seven
species supplied edible fruits, nuts and seeds: 24 and 14 species
came from WUM and UNM, respectively, while 29 came from both
study areas; (3) of the 57 identified vegetable species, 22 were found
in WUM only, 13 in UNM only, and 12 in both areas; (4) there were
three species of edible mushrooms and five species of roots and
tubers; (5) unlike the indigenous roots and tubers, the preference
and consumption of indigenous vegetables, nuts, and seeds/oils was
higher than exotic species in both study areas; and (6) UNM had
more indigenous fruits compared to WUM, although preference and
consumption was higher in WUM. We recommend increased
research attention on forest foods to quantify their contribution to
household food security and ensure their sustainability
- …
