youth groups
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This paper aims to provide an overview of activities that seek to bring the process of art education directly to the public Community service that started from a discussion between lecturers and youth youth organizations at Perum Arjamukti Kencana in building a tourist village area around Singaparna, Tasikmalaya Regency, from this discussion arose a desire to create activities that involve residents and youth youth groups in arts-related activities. A participatory mural is a mural activity that involves the participation of citizens in its implementation, both before implementation, in its manufacture and after its creation. The method used in this research is descriptive method. The descriptive method used to increase the appreciation of fine arts through participatory murals at Perum Arjamukti Singaparna, Tasikmalaya Regency. The results obtained from research that have been carried out by residents' wishes in the mural participation process are varied, the forms of citizen participation are not only in the form of trying to scratch koas on walls to produce mural images, there are also those who participate in providing consumption, raw materials, documenting works through social media or simply just talking and taking selfies on existing murals.

В статье анализируются смысловые значения отношения к Родине в культурном пространстве российской молодёжи. Большая часть смысловых компонентов отношения к Родине связаны с историей российского народа и находят своё выражение в национальном характере в форме духовно-нравственных ценностей. Данные базовые компоненты отражены в нормативных документах, регулирующих процесс воспитания подрастающего поколения. В роли таких ценностей выступает исполнение нравственного долга перед Отечеством в форме служения ему и готовности его защищать. Другая часть смысловых компонентов отношения к Родине формируется в рамках молодёжных субкультур. Данные смыслы рождаются в процессе переосмысления молодыми людьми своего отношения к феномену «Родина». Результатом этого процесса становится переконструирование социальной реальности молодёжными группами в соответствии с их символическими универсумами. Анализируются данные, полученные в ходе проведенного социологического исследования, о связи ментальных и современных черт национального характера с отклоняющимся смыслом образа Родины в культурном пространстве молодёжи. Отмечается, что современные черты в большей степени связаны с отклоняющимся смыслом формирования отношения к Родине, чем с ментальными чертами. The paper analyses the meanings of attitudes towards the Homeland in the cultural space of Russian youth. Some of the semantic components of the relationship to the Motherland are largely associated with the history of the Russian people and find their expression in the national character in the form of spiritual and moral values. These basic components are reflected in the normative documents governing the upbringing of the younger generation. The role of such values is the fulfillment of moral duty to the Motherland in the form of service to it and readiness to defend it. Another part of the semantic components of attitudes towards the Motherland is formed within the framework of youth subcultures. These meanings are born in the process of young people's reconsideration of their attitude to this phenomenon. The result of this process is a reconstruction of social reality by youth groups according to their symbolic universes. The publication analyzes the data obtained during sociological study on the relationship between mental and modern traits of national character with the deviant meaning of the image of the Motherland in the cultural space of young people. The research shows that contemporary traits are connected with the deviant meaning of forming attitudes towards the Homeland rather than with mental traits.

The purpose of this activity is to increase the income of BUMDes through the Tirta Kamulyan bottled water business, which is one of the BUMDes Bangunjiwo business units. Problems in the production sector, namely the absence of a filter to filter ready-to-drink water and an unhygienic pouring process; while for the marketing field is the lack of ability of managers to market products online, besides that the packaging used is not attractive. The methods used are: 1) Procurement and training on the use of bottled drinking water filters, 2) Lectures on health protocol socialization for BUMDes managers and youth organizations, 3) Training and assistance in making product packaging labels, online product marketing, and making blocks and social media for youth groups. From the service activities, activities were held in the form of: 1) Procurement of water filters and training on the use of water filters, 2) Socialization of the Covid-19 health protocol for BUMDes managers and youth organizations, installing Covid-19 protocol banners around BUMDes, providing health protocol tools, 3) Training and assistance in the manufacture of product packaging labels, 4) Training and assistance in online product marketing; and 5) Training and assistance in making blocks and social media for youth organizations. All activities were completed and were successful, after the service program, sales of Tirta Kamulyan Kangen Water products increased by 20%.

<p><strong><em>Community Assistance in Porang Cultivation in Agroforestry to Realize Alasombo as a Porang Center. </em></strong>Land conditions in Alasombo Village, Sukoharjo Regency, Central of Java potentially to be developed as a centre for porang (<em>Amorphophallus muelleri</em> Blume). The purpose of community service (PKM) is to introduce and improve skills in agroforestry cultivation of porang to realize Alasombo as a porang centre. PKM partners are ASSTI Farmer Groups and Youth Groups in Bende, Alasombo. The methods used were focus group discussion (FGD), cultivation practices, and evaluation. The activity was carried out from April to December 2020. Cultivation practices were carried out in Bende. The results of PKM activities show that 52.2% of the people know that for porang tubers have a high selling price and are very potential as an export commodity, 60.9% of the people do not know how to cultivate porang properly, 56.53% do not know that porang can be produced by agroforestry, and 95.5% people do not understand that the physical, chemical and biological properties of soil affect the growth and yield of porang. Assistance by universities is essential for the transfer of knowledge and technology to the community. Continuous assistance activities need to be carried out to make Alasombo a centre for <em>Amorphophalus</em> sp. `</p>

The New Habit Adaptation (AKB) policy issued by Indonesian government is a form for implementing the new normal order during the COVID-19 pandemic, which has not been optimally implemented, especially for adolescents. Several studies and current observations showed that adolescents were still not adherent to implementing health protocols. This study, therefore, aims to analyze the link between knowledge, attitudes, and AKB adolescent practice in North Sumatra. A quantitative study with cross-sectional design was applied for this research involving 246 adolescents spread over 6 (six) working areas of Primary Health Care (Puskesmas) who was determined by purposive sampling. Data were collected using an online questionnaire which has been tested for validity and reliability, then data were analyzed descriptively by cross-tabulation and associatively by chi-square. The results showed the behavior of implementing AKB practice by adolescents was high (60.2%), knowledge was in the high category (92.7%) and adolescent attitudes were also positively supportive (90.7%). In addition, the significance test showed that there was a link between attitude and practice (p = 0.030; POR = 2.574). However, no link appeared to exist between knowledge and practice. This research contributes for developing of AKB policy outreach interventions by stakeholders and efforts to involve youth groups in the participatory achievement of AKB policy.

AbstractCommunity empowerment is an important thing to do because through empowerment,people's lives become better. Conceptual empowerment in essence discusses how individuals,groups or communities try to control their own lives and seek to shape the future accordingto their wishes. The purpose of this study was to find out how to empower youth groups inrealizing an independent village in Manding Daya village, Manding sub-district. The focus inthis research uses the Chabib Sholeh theory (2014: 81) which suggests three scopes ofcommunity empowerment activities, namely; a) Increasing Role in Each Activity, b)Increasing Efficiency and Effectiveness, c) Increasing Self Competence Automatically. Themethod in this study uses descriptive qualitative research. Data collection techniques usedwere observation at the research site, interviews with relevant informants anddocumentation. The data analysis technique used in this study uses data reduction, datapresentation and conclusion drawing/data verification. The results of the research that havebeen carried out include a) Increasing the Role in Each of these Activities in the YouthOrganization's empowerment program in the field of catfish cultivation is quite maximal. b)Increasing Efficiency and Effectiveness is a program carried out by Karang Taruna, one ofwhich is socialization of catfish farm waste managed by Karang Taruna which is disposed ofto TPS (Waste Processing Sites) with the 3R (Reduce, Reuse, Recycle) method. c) AutomaticSelf Competence Improvement supported by the facilities provided by the Manding DayaVillage Government. In this case, it is proven by a comparative study which was attended byyouth of Karang Taruna in Manding Daya Village.Keywords: Empowerment, Youth OrganizationAbstrakPemberdayaan masyarakat merupakan hal yang penting untuk dilakukan karena melaluipemberdayaan, kehidupan masyarakat menjadi lebih baik. Pemberdayaan secara konseptualpada intinya membahas bagaimana individu, kelompok atau komunitas berusaha mengontrolkehidupan mereka sendiri dan mengusahakan untuk membentuk masa depan sesuai dengankeinginan mereka. Tujuan penelitian ini adalah untuk mengetahui Bagaimana Pemberdayaankelompok karang taruna dalam mewujudkan desa mandiri di desa manding daya kecamatanmanding. Fokus dalam penelitian menggunakan Teori Chabib Sholeh (2014:81) yangmengemukakan tiga lingkup kegiatan pemberdayaan masyarakat yaitu; a) Peningkatan PeranDalam Setiap Kegiatan, b) Peningkatan Efisiensi dan Efektifitas, c) Peningkatan KompetensiDiri Secara Otomatis. Metode dalam penelitian ini menggunakan penelitian deskriptifkualitatif. Teknik pengumpulan data yang digunakan adalah observasi di lokasi penelitian,wawancara terhadap informan-informan yang terkait dan dokumentasi.Teknik analisis datayang digunakan dalam penelitian ini menggunakan reduksi data, penyajian data danpenarikan kesimpulan/verifikasi data. Hasil penelitian yang telah dilakukan, yakni meliputi a)Peningkatan Peran Dalam Setiap Kegiatan ini dalam program pemberdayaan Karang Tarunadi bidang budidaya lele sudah cukup maksimal. b) Peningkatan Efisiensi dan Efektifitas iniyaitu program yang dilakukan oleh Karang Taruna salah satunya sosialisasi dari limbahpeternakan ikan lele yang dikelola oleh Karang Taruna yaitu di buang ke TPS (TempatPengolahan Sampah) dengan metode 3R (Reduce,Reuse, Recycle). c) PeningkatanKompetensi Diri Secara Otomatis yang didukung oleh fasilitas yang telah disediakan olehPemerintah Desa Manding Daya.Dalam hal ini dibuktikan dengan adanya studi banding yangdiikuti oleh remaja Karang Taruna Desa Manding Daya.Kata Kunci : Pemberdayaan, Karang Taruna

Effective management of the National Parks largely depends on a participatory approach. Hitherto, fringe communities of Mole National Park were sidelined in its management. In recent times, the participation of communities in the management of forest resources in the Mole National Park is encouraged. This study examines how actors such as chiefs, land priests, clan heads, diviners, women leaders and youth groups support conservation using resource and habitat taboos, totemic system, traditional fire belt, sacred tree species and traditional awareness creation as strategies and their impacts thereof. The study employed a concurrent triangulation mixed methods approach in data collection, analysis, and presentation. Besides questionnaire administration as a quantitative method of data collection, the study made use of Key Informant Interviews, and Focus Group Discussions as qualitative methods of data collection. Apart from the use of descriptive statistics as a component of SPSS for the analysis of quantitative data, content analysis was used for the analysis of qualitative data. The study revealed that the fringe communities endorse the chiefs and the land priests (kasawule wura) as most effective actors in the management of forest flora and fauna and the totemic system as the most effective management strategy. The study concluded that, there exists local management actors, and strategies in resource management, and fringe communities and the park are impacted positively because of community participation in park management. It is recommended that, benefit-sharing schemes should be considered and developed by park management and fringe communities since this can engender commitment to participation.

<p>Queer people are often ‘othered’ in everyday spaces because of the assumptions, practices, and beliefs that reinforce heterosexuality and cis-gendered bodies as normal and natural. For queer youth, these experiences are further exacerbated by their age and agency. Yet there has been little explicit geographic scholarship focused on understanding how queer youth navigate heteronormativity and practice their subjectivities in different everyday spaces.  In this thesis, I draw on the work of queer theory and geographies of sexuality literature to consider how subjectivities are constructed, controlled, and experienced by some queer youth in everyday spaces of Wellington, Aotearoa-New Zealand. I work within a transformative epistemology, and use photovoice as my research method to present the reflective engagements of six queer youth aged between sixteen and twenty-two through their photographs and accompanying narratives. Using Foucauldian discourse analysis to examine the participants’ visual and verbal texts yields contradicting and varying experiences of heteronormativity.  Processes of subjectivity negotiation, queering space, conforming strategies, and gender performance influence how queer youth are placed within their everyday spaces. Safe spaces, like nature, the stage, and queer youth groups provide queer youth with the ability to be self-expressive, escape from the pressures of everyday life, and be surrounded with other queer people. Such spaces can be enhanced through activism, queer representation, and with the presence of animals and friends. This research contributes academically to research within geographies of sexualities and works towards disseminating these findings through a collaborative zine to support efforts to counter some of the dominating effects of heteronormativity identified by the queer youth.</p>

<p>Queer people are often ‘othered’ in everyday spaces because of the assumptions, practices, and beliefs that reinforce heterosexuality and cis-gendered bodies as normal and natural. For queer youth, these experiences are further exacerbated by their age and agency. Yet there has been little explicit geographic scholarship focused on understanding how queer youth navigate heteronormativity and practice their subjectivities in different everyday spaces.  In this thesis, I draw on the work of queer theory and geographies of sexuality literature to consider how subjectivities are constructed, controlled, and experienced by some queer youth in everyday spaces of Wellington, Aotearoa-New Zealand. I work within a transformative epistemology, and use photovoice as my research method to present the reflective engagements of six queer youth aged between sixteen and twenty-two through their photographs and accompanying narratives. Using Foucauldian discourse analysis to examine the participants’ visual and verbal texts yields contradicting and varying experiences of heteronormativity.  Processes of subjectivity negotiation, queering space, conforming strategies, and gender performance influence how queer youth are placed within their everyday spaces. Safe spaces, like nature, the stage, and queer youth groups provide queer youth with the ability to be self-expressive, escape from the pressures of everyday life, and be surrounded with other queer people. Such spaces can be enhanced through activism, queer representation, and with the presence of animals and friends. This research contributes academically to research within geographies of sexualities and works towards disseminating these findings through a collaborative zine to support efforts to counter some of the dominating effects of heteronormativity identified by the queer youth.</p>

The purpose of thi,s ,:;tudy is to obtain infbrmation about the meaning ctnd yalues coriained in Buton Bhinci's local wisdom - Bhinciki Kuli 'rvhich can be used to resolve repeated conflicts between youth groups qnd the elJbctiveness rf'the meaning and values in local wisdom that can reduce the recuruence of- conflict, then this research is also to obtqin information about the J'actrtrs that cause conflict and in/brmation about ways that can be taken so that the conflict does not continue to recur and local wisdom can be internalized in people's lives, especially the younger generation in the citl; of 3rr6ou. The resnlls oJ'the study show lhat the values contained in the Bhinci Bhinciki lqili philosophy contained in four philosophies contained in the expressions containing advices derived Jiom the results of the studl, of the long historl; of the ancestors of the communi4, of Buton. Po Mua maasiaka means plural meaningful love so that it becomes dear to love, love to love, love between fellow* human beings reciprocally in a balanced, equal and equal situation. Po pia piara meons to nurture each other, care Jbr each other among humans in accordance with their re,spective roles in community liJb. Po ruae maeka means being embctrrassecl by, a disgraceful acl that indicates self-knowledge, shamelessness and self-awareness. Po Angkaangkatak{t which meqns mutual respect. So thqt humans can carry out their role in society according to their functions, not exceeding lhe liruits of reasonableness and marurcrs that appl1, in society. In the practical level, social realiQ in the pror:ess of resolving personal conflicts between youth group.s, especially conflict, which is in the nqture o/'personal quarrel.s, is resolvecl through an accotnmodation mechanism, namely the conflicting groups minimize contqct and interaction to avoid end avoid conflict. Wen lhe accommodation mechanism did not succeed in reducing personal con;flicts that led to the emergence oJ group cordlicts, the ,settlement thol later occurred was involvittg government eleruents who starled hierarchicallv from the RT, RW and Lurah levels. As afollo'w-up there are twofurther mechanism.s that can be used to prevent the presence o/'conJlict, namely the mechanism oJ'maintaining an orderly situation ancl through a mechanism.for preventing conflict.