Diversity In Everyday Life Research Articles

Analisis Elemen Dimensi Berkebhinekaan Global Dalam Ekstrakurikuler Karawitan

One dimension of the Pancasila student profile that must be instilled in students is global diversity. This dimension emphasizes character development through preserving cultural identity, appreciating diversity, and avoiding cultural isolation. The purpose of this study is to analyze the elements of the global diversity dimension through extracurricular karawitan at SD N 8 Wirosari. This research used case study-based qualitative methodology. The research subjects were the principal, karawitan extracurricular teacher and 18 students who participated in karawitan extracurricular activities. Data collection methods include documentation, observation, and interviews. Data analysis using the Miles and Huberman model method and data validation using triangulation which includes data reduction, data exposure, conclusion drawing, and verification. The research findings show that extracurricular karawitan encourages the development of four dimensional elements of global diversity, namely recognizing and respecting culture, intercultural communication and interaction, reflection and responsibility regarding the experience of diversity, and social justice. This research is expected that students can improve and implement the character of global diversity in everyday life.

An everyday geography: spatial diversity of the everyday life

Formulation of the problem. Development of new geographical research direction in post-Soviet space is caused by the necessity to understand spatial diversity of everyday life and to solve related issues at the local level. In many cases the diversity of everyday life affects not only the living conditions, but also shapes behavior, practices and habits of the local population. If in humanitarian sciences everyday life is actively studied, in geography this topic is still overlooked. Previous spatial studies of everyday life show that research results are actually relevant and lead to the emergence of a new research direction – an everyday geography. The purpose of the article: based on the analysis of the world discourse and the results of own studies of the spatial diversity of everyday life, to reveal possible ways of formation and development of a new geographical research direction in post-Soviet space – everyday geography. There is no universally accepted methodology for the study of geography of everyday life, but experience shows that both traditional geographical and specific methods from social sciences, representational and non-representational methods can be successfully applied. Results. The world geography gives much more attention to the studies of the spatial diversity of everyday life in comparison with post-Soviet countries, and as a result emotional, affective, animated geographies are developed, as well as geography of fear, geography of trauma, etc. Everyday life refers to ordinary, mundane activities, experiences, behavior, and interaction with the environment. Everydayness is considered as a temporal (daily, monthly, annual) cross-section of living (personal, communal, societal) environment within a particular territory. Everyday life is practiced as a socio-cultural world, where particular person exists just like other people, interacting with them and non-human objects, influencing them, changing them, and simultaneously is affected and changed by them. Everydayness shapes daily life – the constant processes of ‘everydaying’ human activities in the form of communication with the environment, learning the traditions and consolidation of behavior rules, ‘mastering’ a lifestyle, tools to achieve goals, etc. However, everyday life is constantly disturbed by innovations, appearance of the unusual, deviation from stereotypes, traditions and the formation of new rules. Unusual for a certain period participates in the process of ‘everydaying’ and then becoming everyday, mundane, taken-for-granted, extends the scope of everyday life. The everyday geography explores particular reactions of people in particular spatial conditions. Everydayness is everywhere, and researchers study everyday spaces, everyday practices, everyday mobilities, everyday conflicts and resistance, even everyday geopolitics and, more broadly, everyday life and everyday geographies. However, everyday life is not perceived as a unity. It consists of many typical but not necessarily interrelated activities, each of them is taken for granted by participants (work, family life, leisure, etc.), but spatially diverse. The studies of the spatial diversity of everyday life focuses mainly on the investigation of everyday spaces within which everyday life occurs, everyday practices – the routine activities we do every day without thinking about it, and a number of everyday events. Geographers can explore the diversity of everyday life in several ways: using spatial-temporal, art-geographical, everyday-tourist approaches. So far, individual studies of the spatial diversity of everyday life will inevitably transformed into the broad band of post-Soviet geography – the everyday geography. Scientific novelty and practical significance. Focusing of geographers on the everyday life gives a deeper understanding of the tendencies and consequences of various social and cultural processes, the state of the contemporary destabilized environment. The paper deals with the discourse on spatial diversity of everyday life and conceptualization of emotional, affective, non-representational, animative, everyday and other geographies. Particular attention is paid to the key concepts of the everyday life geographies – everyday spaces, practices and events. Prospective directions of the further studies of the everydayness (including spatial-temporal, art-geographical, everyday-tourist approaches), as well as the practical importance of everyday life spatial diversity researches for territorial management are discussed.

VALUE TRANSFORMATION IN THE MULTICULTURAL ORGANIZATION

This study mainly aimed at describing how the value transformation (i.e., cultural diversity or multicultural value) in amulticultural public elementaryschool. The idea of this study departs from the preliminary study of culturally diverse students in elementary schools. This study used a qualitative approach with the case study design.The results show that the school was concerned with culturally diverse students, the school policies provided opportunities for the learners to understand diversity in everyday life, the development of teaching materials was by integrating multicultural values and in extra-curricular activities, and the schoolcreated a conducive climate of learning activities in transforming multicultural values to the learners. The results suggested that the findings of this research can be used as input for effective learning in multicultural schools. The multicultural school’s characteristics require some special attention because the characteristics of heterogeneous learners are highly vulnerable to conflicts. Schools with heterogeneous learners are advised to create a conducive climate for conducting teaching and learning activities, particularly in transferring multicultural values.

Die Blasiertheit der Städter*innen – Vom routinierten Umgang mit alltäglicher Komplexität

Abstract. In everyday life, people will act pragmatically. Continuing their routines as they move through the urban space. To enable people to deal with the everyday complexities and diversity of everyday life, people develop routines to help simplify their existence. These daily routines contain distinctive processes and a certain “blasé attitude” to normal or trivial behavior. Using the example of my ethnographic research at Düsseldorf-Oberbilk it could be argued that this kind of behavior repertoire is crucial for successfully dealing with diversity and complexity of urban life.

Coping with Religious Diversity in Everyday Life in the Borderlands of Western Europe: Catholics, Protestants and Jews in Vaals

After the re-Catholization of the Free Imperial City of Aachen (1611–16), Protestant congregations were forced to operate underground until the Reformed Church – openly supported by the Dutch States General – found a new place of refuge in the neighbouring Dutch village of Vaals. Ca. 1680, Vaals developed into a multiconfessional site of religious freedom where Roman Catholics, Germanand Frenchspeaking Reformed, Lutherans, and Mennonites lived peacefully side by side. With the exception of everyday controversies in the early decades, the preachers of different Protestant congregations worked together. Violence on religious grounds was not part of daily life in Vaals, although it did at times intrude from the outside. Examples of this were the violent attacks on Protestant churchgoers in the middle of the eighteenth century, which were carried out by lower-class Catholics from Aachen. The Catholic clergy, on the other hand, did not engage in hate sermons. Moreover, the presence of Jews did not cause problems in Vaals and the only documented action against Jewish property was not motivated by anti-Judaism. For the Protestants of this distinctly Catholic area, Vaals became an important place of refuge for the public exercise of their faith. The diverse congregations that worshipped in Vaals knew how to cope with each other’s presence in a peaceful manner during everyday life.

EXPERIENCES AND LESSONS LEARNED IN THE FRAMEWORK OF A GLOBAL UN EFFORT IN SUPPORT OF NEGLECTED AND UNDERUTILIZED SPECIES

ISHS II International Symposium on Underutilized Plant Species: Crops for the Future - Beyond Food Security EXPERIENCES AND LESSONS LEARNED IN THE FRAMEWORK OF A GLOBAL UN EFFORT IN SUPPORT OF NEGLECTED AND UNDERUTILIZED SPECIES

Gender and Religious Settlement: Families, hijabs and identity

Religious settlement refers to the process whereby a religion moves from one place to another and becomes incorporated into the religious economy of the new place. In this process, both the migrating religion and the society in which it settles are changed. This process, described in detail by several studies, results in an increase in religious diversity necessitating new strategies to negotiate this diversity in everyday life. Using census data to describe the general picture and in-depth interviews to provide personal detail, this paper focuses on the role of women in religious settlement and the negotiation of religious diversity. Most studies have focused on organisational features of the settlement of religious groups and the management of religious diversity resulting in a male-dominated perspective. The processes by which women negotiate religious settlement and form identities differ from those of men and are often complicated by conflicting expectations held of them by themselves, their partners, their religious organisation and the society into which they are settling.