Presentasi ini bercerita tentang pengertian dan segala hal tentang pemetaan sosial. Bagaimana dia bisa dilakukan, manfaat melakukannya, dan kebutuhan untuk melakukan pemetaan sosial.
Linkages of Green Consumerism with Agrobiodiversity Conservation in Himalayan...Hasrat Arjjumend
In high altitudes of Kullu district of Himachal Pradesh, about 45 traditional cultivars of 15 different crops of millets, pulses, beans, barley, pea, buckwheat, horse gram, maize, wheat, potato and soybean are better adapted to the local agro-climatic conditions in comparison to the HYVs. Abundance, sown area, cultivation history, yield, bio-physical characteristics, economics and agronomic practices were studied in 2007-10 followed by the characteristics of each cultivar such as size/color/taste of the seed/fruit/tuber, nutrition value, and resistance to pests/insects/pathogens/water stress. Participatory research with farmers revealed that agricultural biodiversity can longer be protected because of fast invasion of monoculture-based farming systems in mountains, which is indirectly linked with growing unsustainable consumerism. Analysis in context of consumer-commodity relationships indicated that the consumer preference of lucrative foods has led to absence of market for food grains, pulses, oilseeds and vegetables of traditional cultivars in most of low-altitude mountain areas. As a result the monoculture with chemical farming has succeeded and the farm diversity declined. Changing pattern in consumerism is believed to have affected negatively the farmers’ behaviour of growing the traditional cultivars of genetically-superior food crops. Can the green consumerism reverse the trend of erosion of agrobiodiversity, and provide the farmers with incentives of continuing to grow multiple crops with traditional varieties? Literature on green consumerism shows that there is a potential demand for products of traditional cultivars in new emergent economies including India, though the current food market is not responding to fully meet the needs and preferences of eco-friendly consumers. Product labeling, certification and quality control are some issues that diffuse the responsible consumers, thus causing setback to very market for products of traditional cultivars. This paper so recommends that by developing compulsory or voluntary labeling and certification to enhance information for potential green consumers about the products of traditional cultivars and by setting low-cost marketing channels to transfer premium price back to farmers could help farmers to sustain the adoption of traditional cultivars as against modern varieties. It would help conserve in situ the agrobiodiversity in Himalayan mountains, and to maintain resilience of agro-ecosystems for mitigation of the effects of climate change.
DIVERSITY OF CULTURAL ARTEFACTS IN HIMACHAL PRADESHHasrat Arjjumend
Splendour of art and culture in Western Himalayas always lured human heart and mind to study and work to know the ultimate truth of art and culture and its value in human life. Politically, Himachal Pradesh was formed in 1966 when about 20 princely hill kingdoms were merged together. The Rajput kings were great connoisseurs of art and craft and extended patronage to talented artisans in times of peace, when they needed to commemorate, and perpetuate their victories. Himachal art and craft give us an insight into the social beliefs and religious practices, which stimulate and provide an outlet for the artistic energies of Pahari artisans. The villages display little changes in their fabric or community needs through largely impoverished craftsmen and artisans having retained their creativity through the ages. Grassroots Institute, in association of local NGOs, conducted an empirical study in 2008-09 to document various forms of cultural artefacts in Chamba, Kangraa, Mandi, Kullu, Shimla, Kinnaur and Lahaul & Spiti districts by using research tools of questionnaire, semi-structured interview, observation and photography. Cultural artefacts that were recorded include: embroidery (including Chamba rumaal), ornaments, Pahari painting, Kangra painting, Thangka painting, handloom crafts, hemp shoes, wood carving, basketry, metal craft and sacra-metal artefacts, dolls & soft toys and Budhist sculpture. This paper will present historical, socio-cultural, morphological and developmental aspects of different cultural artefacts and associated artisans. This paper also provides the suggestions to develop new styles and designs in artefacts for getting space in market. Government needs to support the artisans and craftworkers in variety of ways.
Presentasi ini bercerita tentang pengertian dan segala hal tentang pemetaan sosial. Bagaimana dia bisa dilakukan, manfaat melakukannya, dan kebutuhan untuk melakukan pemetaan sosial.
Linkages of Green Consumerism with Agrobiodiversity Conservation in Himalayan...Hasrat Arjjumend
In high altitudes of Kullu district of Himachal Pradesh, about 45 traditional cultivars of 15 different crops of millets, pulses, beans, barley, pea, buckwheat, horse gram, maize, wheat, potato and soybean are better adapted to the local agro-climatic conditions in comparison to the HYVs. Abundance, sown area, cultivation history, yield, bio-physical characteristics, economics and agronomic practices were studied in 2007-10 followed by the characteristics of each cultivar such as size/color/taste of the seed/fruit/tuber, nutrition value, and resistance to pests/insects/pathogens/water stress. Participatory research with farmers revealed that agricultural biodiversity can longer be protected because of fast invasion of monoculture-based farming systems in mountains, which is indirectly linked with growing unsustainable consumerism. Analysis in context of consumer-commodity relationships indicated that the consumer preference of lucrative foods has led to absence of market for food grains, pulses, oilseeds and vegetables of traditional cultivars in most of low-altitude mountain areas. As a result the monoculture with chemical farming has succeeded and the farm diversity declined. Changing pattern in consumerism is believed to have affected negatively the farmers’ behaviour of growing the traditional cultivars of genetically-superior food crops. Can the green consumerism reverse the trend of erosion of agrobiodiversity, and provide the farmers with incentives of continuing to grow multiple crops with traditional varieties? Literature on green consumerism shows that there is a potential demand for products of traditional cultivars in new emergent economies including India, though the current food market is not responding to fully meet the needs and preferences of eco-friendly consumers. Product labeling, certification and quality control are some issues that diffuse the responsible consumers, thus causing setback to very market for products of traditional cultivars. This paper so recommends that by developing compulsory or voluntary labeling and certification to enhance information for potential green consumers about the products of traditional cultivars and by setting low-cost marketing channels to transfer premium price back to farmers could help farmers to sustain the adoption of traditional cultivars as against modern varieties. It would help conserve in situ the agrobiodiversity in Himalayan mountains, and to maintain resilience of agro-ecosystems for mitigation of the effects of climate change.
DIVERSITY OF CULTURAL ARTEFACTS IN HIMACHAL PRADESHHasrat Arjjumend
Splendour of art and culture in Western Himalayas always lured human heart and mind to study and work to know the ultimate truth of art and culture and its value in human life. Politically, Himachal Pradesh was formed in 1966 when about 20 princely hill kingdoms were merged together. The Rajput kings were great connoisseurs of art and craft and extended patronage to talented artisans in times of peace, when they needed to commemorate, and perpetuate their victories. Himachal art and craft give us an insight into the social beliefs and religious practices, which stimulate and provide an outlet for the artistic energies of Pahari artisans. The villages display little changes in their fabric or community needs through largely impoverished craftsmen and artisans having retained their creativity through the ages. Grassroots Institute, in association of local NGOs, conducted an empirical study in 2008-09 to document various forms of cultural artefacts in Chamba, Kangraa, Mandi, Kullu, Shimla, Kinnaur and Lahaul & Spiti districts by using research tools of questionnaire, semi-structured interview, observation and photography. Cultural artefacts that were recorded include: embroidery (including Chamba rumaal), ornaments, Pahari painting, Kangra painting, Thangka painting, handloom crafts, hemp shoes, wood carving, basketry, metal craft and sacra-metal artefacts, dolls & soft toys and Budhist sculpture. This paper will present historical, socio-cultural, morphological and developmental aspects of different cultural artefacts and associated artisans. This paper also provides the suggestions to develop new styles and designs in artefacts for getting space in market. Government needs to support the artisans and craftworkers in variety of ways.
2. FOKUS ANALISIS SOSIAL
1.
Focus A:
Pengidentifikasian Populasi
Sasaran
Memahami
karakteristik anggota populasi
sasaran
–
Apa yang diketahui mengenai sejarah populasi sasaran
ppaaddaa mmaassyyaarraakkaatt ini? –
Berapa orang jumlah populasi sasaran dan bagaimana
karakteristik mereka?
–
Bagaimana orang
orang-orang dalam populasi sasaran
memandang kebutuhan kebutuhan-kebutuhannya?
–
Bagaimana orang
orang-orang dalam populasi sasaran
memandang masyarakat dan kepekaannya dalam
merespon kebutuhan kebutuhan-kebutuhan mereka?
3. FOKUS ANALISIS SOSIAL (2)
2.
Focus B: Penentuan Karakteristik Masyarakat
MMeennggiiddeennttiiffiikkaassii batas
-batas masyarakat masyarakat.
–
Apa batas wilayah geografis dimana intervensi terhadap populasi
sasaran akan
dilaksanakan?
–
Dimana anggota
anggota-anggota populasi sasaran berlokasi dalam batas wilayah geografis geografis?
–
Apa hambatan fisik yang ada dalam populasi sasaran?
–
Bagaimana kesesuaian batas
batas-batas kewenangan programbatas program-program kesehatan dan pelayanan
kemanusiaan yang melayani populasi sasaran?
–
Menggambarkan masalah
masalah-masalah sosial –
Apa permasalahan sosial utama yang mempengaruhi populasi sasaran
pada masyarakat ini?
–
Adakah sub
sub-sub kelompok dari populasi sasaran yang mengalami permasalahan ssub sosial osial
utama?
Memahami nilai
nilai-nilai dominan
–
Apa nilai
nilai-nilai budaya, tradisi, atau keyakinannilai keyakinan-keyakinan yang penting bagi populasi
sasaran?
–
Apa nilai
nilai-nilai dominan yang mempengaruhi populasi sasaran dalam masyarakanilai masyarakat? t?
–
Kelompok
Kelompok-kelompok dan individukelompok individu-individu manakah yang menganut nilai nilai-nilai tersebut dan
siapa yang menentangnya?
–
Apa konflik
konflik-konflik nilai yang terjadi pada populasi sasaran?
4. FOKUS ANALISIS SOSIAL (3)
3.
Focus C: Identifikasi Fragmentasi Dalam
Masyarakat
Mengidentifikasi mekanisme
mekanisme-mekanisme ketimpangan yang
mmaanniiffeesst –
Apa perbedaan
perbedaan-perbedaan yang terlihat diantara anggota anggota-amggota
populasi sasaran?
–
Apa perbedaan
perbedaan-perbedaan yang terlihat antara anggota populasi
sasaran dengan kelompok kelompok-kelompok lain dalam masyarakat?
–
Bagaimana perbedaan
perbedaan-perbedaan populasi sasaran dipandang oleh
masyarakat yang lebih besar?
–
Dalam cara apa populasi sasaran tertindas berkenaan dengan
perbedaan perbedaan-perbedaan tersebut?
–
Apa kekuatan
kekuatan-kekuatan populasi sasaran yang dapat diidentifikasi dan
bagaimana agar kekuatanbagaimana kekuatan-kekuatan tersebut mendukung
pemberdayaan?
5. FOKUS ANALISIS SOSIAL (4)
4.
Focus D: Pengidentifikasian Struktur
MMeemmaahhaammii llookasi
-lokasi kekuasaan.
–
Apa sumber
sumber-sumber utama pendanaan (baik lokal maupun dari luar masyarakat) bagi
pelayanan kesehatan dan kemanusiaan yang dirancang bagi populasi sasaran dalam
masyarakat?
–
Adakah pemimpin
pemimpin-pemimpin kuat dalam segmen pelayanan kesehatan dan kemanusiaan
yang melayani populasi sasaran? –
Apa tipe struktur kekuasaan yang mempengaruhi jaringan pemberian
pelayanan yang
dirancang bagi populasi sasaran? Menentukan ketersediaan sumber.
–
Apa lembaga
lembaga-lembaga dan kelompoklembaga kelompok-kelompok masyarakat yang ada pada saat ini yang
dipandang sebagai pemberi pelayanan bagi populasi sasaran?
–
Apa sumber utama pendanaan pelayanan
pelayanan-pelayanan bagi populasi sasaran? –
Apa sumber
sumber-sumber non non-finansial yang diperlukan dan tersedia?
Mengidentifikasi pola
pola-pola pengawasan sumber dan pemberian
pelayanan. –
Apa kelompok
kelompok-kelompok dan asosiasi asosiasi-asosiasi yang mendukung dan memberikan bantuan
terhadap populasi sasaran?
–
Bagaimana distribusi sumber bagi populasi sasaran dipengaruhi ol
oleh interaksi di dalam
eh masyarakat?
–
Bagaimana distribusi sumber bagi populasi sasaran dipengaruhi ol
oleh kekuatan eh kekuatan-kekuatan
masyarakat ekstra?