7 research outputs found
PKM Pemberdayaan Anak-Anak Panti Asuhan melalui Pelatihan Pemanfaatan Tempurung Kelapa
Get PDFPermasalahan yang dihadapi oleh mitra adalah kurangnya pengetahuan yang dimiliki untuk memanfaatkan potensi yang ada disekitar, rendahnya motivasi yang di miliki oleh anak-anak panti dan kurangnya pelatihan-pelatihan yang dilaksanakan di panti asuhan Al Mustaqfirin dalam mengolah potensi yang ada menjadi suatu prodak yang bernilai ekonomi, adapun tujuan kegiatan pengabdian memberikan pelatihan keterampilan membuat kerajinan yang berasal dari tempurung kelapa. Metode yang digunakan dalam kegiatan pengabdian pada masyarakat ini adalah melalui penyuluhan dan praktek pengolahan produk kerajinan, dan penghitungan nilai tambah dari tempurung kelapa yang sudah di olah menjadi produk kerajinan. Dari pelaksanaan kegiatan di hasilkan produk kerajinan dan anak-anak panti asuhanan memiliki keinginan kuat untuk bisa memiliki keterampilan, hal ini bisa di lihat dari antusian dan partisifasi aktif mereka dalam mengikuti kegiatan yang dilaksanakan
The Productive Role Of Fisher Women In Strengthening The Fisheries Household Economy In Seruyan District
Get PDFWomen fishermen or fishermen's wives in the invited river villages work, with the aim of increasing income and helping the household economy. The purpose of this study is to identify the productive work of women fishermen in fishing activities, analyze the level of household income of capture fishermen, and analyze the contribution of fishermen women's income to their household income. This research was carried out in Sungai Undang Village, respondents in this study were fishermen and his wife who were actively working in the fisheries sector. The research method was carried out using a survey of 85 selected respondents, then tabulated and calculated their income and contribution. The results of this study are the majority of women fishermen in Sungai UU Village work as shrimp head cutting laborers with a percentage of 42%, salted fish craftsmen by 32%, fish vendors by 16% and ebi shrimp craftsmen, shrimp paste, cencalu 4%, Analysis of income level fisherman households originating from the income of the wife and husband, where the level of income of women fishermen ranges from Rp 315,946 to Rp 1,575,714 and the husband's income still exceeds the wife's income which ranges from Rp 2,139,286 to Rp 3,270,270, and the role contribution by the biggest fisherman women in activities carried out by salted fish artisans with a contribution of 42.4%, fish hawkers by 25.9%, ebi-cincalu shrimp craftsmen by 17.4% and the smallest contribution was laboring shrimp head cutters and fish handlers with contribution of 8.8%, this shows that even the smallest amount of work done by women fishermen is able to m increase and contribute to household income
ANALYSIS OF FACTORS THAT INFLUENCE PRODUCTION OF RICE FARMING VARIETY OF SIAM EPANG AT SUB DISTRICT OF SERUYAN HILIR
Get PDFIncreasing paddy production at Sub-District of Seruyan Hilir is expected to be able to increase income for farmers for increasing the welfare of each farmer family. The purpose of this study was to determine the effect of the area of land, seed, labor in the family, labor outside the family, fertilizer, and pesticides on the production of paddy of Siam Epang Varieties at Sub District of Seruyan Hiir. Study field was at Subdistrict of Seruyan Hilir, Seruyan Regency. Data in this research are primary and secondary data, sample are 86 farmers is choosen by stratified random sampling technique, data collecting method using interview method, questionnaire and literature study and data processing done using Eviews 7 software, the method used is the least squares method (Ordinary Least Squares) in a regression model that produces the best linear unbias estimator (Best Linear Unbias Estimator). The result of data analysis showsthat the factors that have positive and significant influence on the production level of paddy Siam Epang Varieties in Subdistrict of Seruyan Hilir are land area, fertilizer and pesticide with coefficient value are 1.009, 0.355, and 0,248. While the factors that have negative and insignificant effect on the level of production are seeds, TKDK , and TKLK, with coefficient values are -0.131, -0.210, and -0.080. The R2 value is 0.847 means that 84.7 percent of paddy production can be explained by all factors in this study
Equality of men and women in punishment (study on similarities and differences in punishment)
No full textIslam has set punishments between men and women fairly and equitably without burdening, therefore men and women have similarities and differences in terms of Hudud, Qisas and Takzir Punishments. The purpose of this study is to study the similarities and differences between men and women in Hudud, Qisas and Civil Punishments. The method used is a literature study and examining cases involving punishment. As a result of what was studied, the author found differences between men and women in the punishment of stoning for muhsan and ghair muhsan. Next, the punishment in cases of murder and theft, whether the offender is male or female, is punished under the Penal Code. Meanwhile, the punishment for apostasy in Malaysia is set according to the States in Malaysia. Next, the rate of diyat for women is half the diyat for men according to the majority of scholars. Therefore, all of this study is to find out the extent of the similarities and differences between men and women in punishment. The importance of this study is to explain the similarities and differences between men and women in punishment
Islam: the future civilization of mankind: challenges and responses
No full textOngoing bloodsheds and conflicts witnessed by most of todays’ world’s population despite their racial, social, cultural,
political, and religious differences, on the one hand, and the developments in sciences, industry, infrastructure, arts and
especially in information technology, on the other, are believed to be the real challenges encountered by contemporary
people and especially the Muslims. What are the causes of these challenges? Do they have intellectual, economic,
political or social dimension? How to respond to them? Who is responsible for the cause of these challenges – man or
God? Islam with its sources of knowledge – Qur’Én and Sunnah, claims to provide for Muslims and humanity as a
whole the proper measures to respond to contemporary challenges. Definitely, Islam offers to humanity an enduring and
authentic civilization with a transcendental nature that promotes holistic justice, peaceful coexistence, mutual respect
and better understanding. The thrust of this study will be on four main contemporary challenges witnessed especially
by Muslims, i.e., the intellectual, economic, political and social and how to respond to them. The main objectives
of this study are to exhibit the role of Islamic civilization in responding to contemporary challenges and to show its
unique paradigm shift in shaping the future civilization of mankind. The descriptive and analytical methods will be
employed in the entire study. The author of this paper strongly believes that this study will contribute to the revival of
Muslims’ understanding of Islamic civilization and its application to their day-to-day individual, familial, communal,
and social aspects of life. Besides, it will add a new asset of knowledge to the existing knowledge and will be a
reference for young students, intellectuals, scholars, leaders, governors, and researchers
Public disclosure punishment (Tasyhir) between the views of Islamic law and civil law
No full textTakzir punishment is not limited because it depends on the maslahah, even the government, legislature, or judge can impose any law provided it is commensurate with the offense and complies with the general maslahah. One of the types of takzir punishment imposed is the general declaration (al-Tasyhir) which is to make a public declaration of the offense of criminals so that criminals feel ashamed and depressed. This article aims to address the questions that arise on the issue of the problem of public declaration crime between the views of the law and how to overcome the present. The question that arises is how the crime of tasyhir is carried out. Apart from that, the second question raised is what the view is according to the law in Malaysia related to such crimes and the third question is what the implications of the occurrence of tasyhir crime are. Also, the last question is how to overcome the crime of tasyhir that is happening nowadays according to the development of the increasingly sophisticated world. The methodology used is a qualitative study involving library study. In addition, the design used is a content analysis study. References used in this writing are books, journals, and articles. All these references help the author a lot to gather information and be included in this writing. Meanwhile, the objective to be achieved in this study is to explain in-depth related to the crime of tasyhir as well as to know the views of the law in Malaysia in the crime of tasyhir. Study the implications of the occurrence of tasyhir crime and the last is to know how to overcome the current related to it. Next, this study is to see the extent of the development of tasyhir crime, and the implications of tasyhir crime and how to overcome it
Vindumhede-fletningerne og kjærlighetsknop
No full textHow and Why the Knot in the Vindumhede Plait was tied - and two Related Norwegian KnotsIn ancient times and in the Middle Ages knots were believed to have magic or mystic power. Some examples of knots tied as a spell are given 1)2), and the Vindumhede plait (Fig. 13)) then examined. Assuming the Vindumhede knot to be a type of "lover's knot" (Kjærlighetsknop), the author describes the "lover's knot" from Vestfold (on the western shore of Oslo fiord) and the method of tying it (Fig. 2) as given by two Norwegian sailors. The example tied with one band is from AD 1900, and that with two bands from AD 1955.Concerning the knot tied as in Fig. 2c one of the sailors informed the author:In the 19th century young sailors often proposed marriage by tying a "kjærlighetsknop" in a red silk ribbon and sending it to the girl in the form shown in Fig. 2c. If she did not wish to accept the proposal she returned the ribbon untied. If, however, she wished to marry the suitor she tightened the knot and returned it in the form shown in Fig. 2d.The tightened knot is the symbol of lasting love, and in that significance we find it in Gay's pastoral, "The Spell", (Fig. 2f5)), though in a very different form from the Norwegian "lover's knot".In ancient votive offerings dedicated to a female deity we find the same knot as that of the Vindumhede plait (Fig. 13)) - and the similarity between this knot and the Norwegian lover's knot may perhaps permit the conclusion that the two are identical, both in shape and in purpose. There is an obvious difference, in so far as the Vindumhede knot is an offering to the goddess, whereas the "kjærlighetsknop" is a tie of love between a girl and a boy. But there is an underlying moment of erotic feeling in both.The fragmentary remains of a very old custom survive in the northern districts of Gudbrandsdalen in Norway 6)7). They are temporally associated with Easter (Maundy Thursday and Good Friday). Young girls make plaits of wool which are called "Skjærtorsdagsdokka" or "Langfredagstråd" (Maundy-Thursday doll or Good-Friday skein), and boys of about 15-18 years of age go from farm to farm gathering the dolls, which they affix to their hats or jackets. They signify a sort of "tie of love" between the girl and the boy.In his poem "Galkjøpe" (The Purchase of the Farm) the poet Engebret Hougen 6) appears in three lines to give an explanation of the hidden (and forgotten) purpose behind the custom:The girl is plaiting her Maundy-Thursday doll, wondering whether she [herself or her doll] may be able to catch the eye of the boy to whom her heart aspires.Her doll (the plait) seems to have an occult or magic purpose, a purpose which, of course, has nothing to do with Easter. Research has shown that the practice was originally a very old pre-Christian Christmas custom, secondarily transplanted to Easter 4). In its origin the custom had a colouring of fertility magic.The first man to enter the room after Christmas when the spinning wheel is in use is called the "wheelman" (rokman), and the girl who is spinning is his "wheelwoman". The man's hair and beard are omens for the new year. Abundant long hair is an omen for good wool production in the coming year, while sparse hair forebodes bad production. The "wheelman" receives some of the wool from the wheel or a woollen plait as a gift from the "wheelvoman".At a later stage the "wheelman" is transformed into a God or Goddess, who must, of course, receive their offerings - in this connection naturally the wool or plait. But by the 19th century all that is left of the custom is the boy (the final stage of the "wheelman") who collects his "skjærtorsdagsdokker" (Maundy-Thursday dolls).Fig. 3 shows two specimens of "skjærtorsdagsdokker" plaited in AD 1955 by a peasant woman (in Sel, Gudbrandsdalen), who learnt the art of plaiting them from her mother.Haakon Rouge
