Relevant bibliographies by topics / Arahats

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Arahats'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 March 2023

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Journal articles on the topic "Arahats"

1

Kuan, Tse-fu. "Equal-headed (samas?sin)." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 135–60. http://dx.doi.org/10.1558/bsrv.36758.

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The suicide accounts of three bhikkhus in sutta literature probably inspired the formulation of a particular type of person who attains Arahantship at death, later designated as an ‘equal-headed’ (samas?sin) person in the Abhidhamma. The Therav?da tends to depict those bhikkhus as non-Arahants before suicide. The Pali commentary explains that they did not attain Arahantship until their deaths and refers to two of them as each being an ‘equal-header’ (samas?s?). By contrast, the (M?la-)Sarv?stiv?da s?tras and Abhidharma portray them as Arahants during their lifetimes. The Sarv?stiv?dins deny the concept of samas?sin proposed by the Vibh?jyav?dins, which include the Therav?da and Dharmaguptaka schools. The Pali commentaries provide various explanations and classifications of samas?sin, which have one idea in common: the term signifies the concurrence of two events, and it denotes at least a person who only becomes an Arahant at death, and sometimes someone who becomes an Arahant at the same time as a certain kind of event occurs. The Pa?isambhid?magga, a quasi-Abhidhamma text, has a chapter that expounds ‘equal-head’ (samas?sa) in an oblique way by enumerating various kinds of sama and of s?sa separately. The Pa?isambhid?magga commentary tries to make sense of the term samas?sa by associating this textual exposition of sama and s?sa with the more commonly found term samas?sin.
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Ireland, John D. "Arahant." Buddhist Studies Review 16, no. 2 (June 16, 1999): 139. http://dx.doi.org/10.1558/bsrv.v16i2.14625.

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Ozawa, E. "Kiichi Arahata, MD (1946-2000)." Neurology 56, no. 10 (May 22, 2001): 1264. http://dx.doi.org/10.1212/wnl.56.10.1264.

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Zaitsev, Ivan Alekseevitch. "Shin Arahan." Общенациональный интерактивный энциклопедический портал "Знания", no. 1 (2022): 13. http://dx.doi.org/10.54972/00000013_2022_1_13.

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HAN, Sanghee. "Why Is Narada Not an Arahant?:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 2 (2014): 874–71. http://dx.doi.org/10.4259/ibk.62.2_874.

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Wenny Widya Wahyudi, Era Triana, and Harne Julianti Tou. "ARAHAN PENGEMBANGAN WILAYAH BERBASIS PRODUK UNGGULAN." JURNAL REKAYASA 10, no. 1 (November 25, 2020): 32–44. http://dx.doi.org/10.37037/jrftsp.v10i1.50.

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Pembangunan wilayah melalui pendekatan sektoral lebih menekankan pada pemilihan sektor-sektor ekonomi wilayah yang dapat berperan sebagai penggerak ekonomi wilayah. Pembangunan tersebut harus didasarkan pada prinsip-prinsip, salah satu prinsipnya yaitu pengembangan ekonomi wilayah dilakukan atas dasar karakteristik daerah yang bersangkutan, baik aspek ekonomi, sosial, budaya dan politik. Produk Unggulan di Kecamatan Muara Tabir yang terdiri dari Industri Teh Gaharu dan Industri Pupuk Organik. Dari semua kecamatan di Kabupaten Tebo Kecamatan Muara Tabir yang paling sedikit mempunyai produk unggulan wilayah. Oleh karena itu tujuan penelitian ini yaitu untuk mengetahui kegiatan dari produk unggulan tersebut serta mengetahui potensi dan masalah dari produk unggulan Kecamatan Muara Tabir kemudian merumuskan arahan pengembangan wilayah Kecamatan Muara Tabir. Metode analisis yang digunakan adalah metode analisis deskriptif kualitatif dengan data primer dan sekunder. Produk Unggulan Kecamatan Muara Tabir secara Keseluruhan memiliki potensi, namun juga masih terdapat beberapa masalah. Dari masalah tersebut maka arahan pegembangan yang harus dilakukan selanjutnya yaitu dengan meningkatkan kegiatan produksi pupuk organik dan kegiatan produksi teh gaharu.meningkatkan kualitas sumberdaya manusianya, melengkapi kelembagaan penunjang yang belum ada, pengembangan dan penguatan modal usaha dari pemerintah.
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Noda, Kimio. "K. Arahata, Agricultural Policy of Meiji Era and Formation Process of Farming System." Journal of Rural Problems 33, no. 4 (1998): 216–18. http://dx.doi.org/10.7310/arfe1965.33.216.

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Keratorop, Marianus, Widiatmaka Widiatmaka, and Suwardi Suwardi. "Development Direction of Comodities Crops in Boven Digoel Regency Papua Province." Journal of Natural Resources and Environmental Management 6, no. 2 (December 1, 2016): 141–50. http://dx.doi.org/10.19081/jpsl.2016.6.2.141.

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Wan Adnan, Wan Azimin, Ahmad Hidayat Buang, and Zubaidi Sulaiman. "PEMERKASAAN PELAKSANAAN SULH DALAM KES-KES HARTANAH MELALUI PEMAKAIAN ARAHAN AMALAN DI MAHKAMAH SYARIAH DI MALAYSIA (Enhancement on the Application of Sulh in Real Property Cases through Practice Directions in Malaysian Shariah Courts)." UUM Journal of Legal Studies 13, No.2 (July 21, 2022): 317–43. http://dx.doi.org/10.32890/uumjls2022.13.2.13.

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Pemakaian Arahan Amalan membantu pelaksanaan sulh di Mahkamah Syariah pada penyediaan proses kerja bermula daripada pendaftaran kes hingga perintah penghakiman persetujuan dikeluarkan. Kajian ini meneliti kedudukan dan pemakaian Arahan Amalan dalam pelaksanaan sulh dalam kes-kes hartanah di Mahkamah Syariah. Data kajian ini terdiri daripada sumber primer seperti statut, Arahan-Arahan Amalan, penghakiman kes-kes, temubual dan sumber sekunder seperti penulisan di dalam artikel jurnal dan buku. Analisis kandungan secara deskriptif digunakan bagi menganalisis data-data yang telah dikumpulkan. Kajian ini mendapati pemakaian Arahan Amalan menyediakan garis panduan kepada pegawai sulh dan hakim syarie menjalankan tugas mereka secara berkesan. Namun melalui analisis penghakiman kes yang diputuskan, Arahan Amalan ke arah pemerkasaan pelaksanaan sulh khususnya dalam penyelesaian kes hartanah masih perlu ditambah baik dalam mendepani cabaran semasa, isu perundangan dan pentadbiran. Implikasi kajian ini dapat memantapkan aspek proses penghakiman dan pengurusan kes dalam Mahkamah Syariah di Malaysia.
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Kang dae-hyun. "A Study on `The Four Kinds of Arahant's Wisdom'." BUL GYO HAK YEONGU-Journal of Buddhist Studies 36, no. ll (September 2013): 123–64. http://dx.doi.org/10.21482/jbs.36..201309.123.

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Dissertations / Theses on the topic "Arahats"

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Cimarosti, Arianna Tae <1988&gt. "Arahama. Paesaggio e memoria dopo lo tsunami." Master's Degree Thesis, Università Ca' Foscari Venezia, 2021. http://hdl.handle.net/10579/18554.

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Arahama è un piccolo paese costiero (circa 2000 abitanti) compreso nella città metropolitana di Sendai, nel nordest del Giappone. L’11 Marzo 2011 lo tsunami causato dal Grande Terremoto del Giappone Orientale ha distrutto il 98% degli edifici e causato circa 200 vittime. Nove mesi dopo, la municipalità competente ha dichiarato Arahama area a grave rischio tsunami e ha interdetto l’uso residenziale della zona. Gli abitanti sono stati trasferiti in altre zone di Sendai in base alle proprie preferenze e disponibilità, mentre la zona costiera è stata destinata ad uso commerciale e turistico (le strutture sono ancora in fase di costruzione). Questa ricerca si concentra su un gruppo di ex-residenti e su come essi siano riusciti a ricreare un senso di continuità tra la loro vita pre e post tsunami. Particolare attenzione è posta su aspetti legati allo spazio (ambiente) e al tempo (memoria).
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CHAU, NGUYEN THANH, and 阮清珠. "A study of the concept of Arahant and its development in Indian Buddhist History: Focusing on Mahdeva’ s Five points." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/21550281403708503557.

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博士
華梵大學
東方人文思想研究所
97
Arahant is a concept came to exist before the appearance of Buddhism. It was used popularly in Indian religions to denote an ascetic or a truth seeker who has attained enlightenment. By the same way, Buddhism also used it to describe the final emancipation of a recluse who has fully awakened to selflessness and eradicated all selfish passions and desires. In Primitive Buddhism, Arahant was the highest rank in the four holy stages of attainment. Sakyamuni himself achieved this accomplishment. In fact, the ten titles attributed to the Buddha are only the ten epithets praising the particular merits he had completed, others common Arahants had not. These titles definitely are neither fruits (phala) nor stages. During this period, Arahant was comprehended as a recluse who has eliminated completely all the defilements of mind, i.e. greed, anger and ignorance. However, it does not mean that an Arahant knows everything, all phenomena in this world. He only knows what is needed to be known, to be understood and puts aside the futile things, not concerning to final liberation or nirvana. That was why the Buddha refused not be a Sarvajna, one who possesses the knowledge of everything. Although he has attained Arahantship, his body, like others’, was impermanent and decay, the subject of birth, ageing, sickness and death. So, when an Arahant goes to sleep, he minds to wake up. It does not mean that an Arahant is awaked when he is sleeping. This is the explanation of the nature of an Arahant in Nikayas and Agama literatures, depicting a Buddha or an Arahant was born, grown up and accomplished enlightenment in the worldly life. Until 137 years after the Mahaparinirvana of the Buddha, Mahadeva pointed out five matters arguing about Arahantship. As the result, Buddhism was divided into two sects, i.e., the Mahasanghika and the Sthaviravāda (Theravada), ended the period of conservation over one hundred years under the leadership of Mahakassapa, and also opened up a new era, i.e., the era of Sectarian Buddhism or Abhidharma Buddhism. There were twenty Buddhist sects at least. Based on their own varied perceptions, each of them expounded the Buddha’s teachings differently. In this period of complicated ideas, there appeared a debate on the nature of an Arahant, for instance, Arahant was still contaminated (āsrava) or free from all defilements (anāsrava); an Arahant was the one who has never receded and went straight to nirvana (avaivartika) or he may retreat on the path to the final goal; Arahant was a dull who takes time in attaining to deliverance or a clever who takes “no time” to the final liberation etc. In my opinion, the above mentioned matters were relating to two tendencies. The first one was the conservatives persisted to observe the traditional life in primitive period, represented by the Theravada and its sub-sects. The second one desired to expose the belief more liberal approach in a developing society. The Mahasanghika and its sub-sects supported this policy. Mahāyāna Buddhism has its roots in the doctrine of Mahasanghika. Of course, it has its own particular points of view. Mahāyāna Buddhist doctrine emphasizes the bodhisattva’s idea, the thought of engaging into the world for the happiness of all sentient living beings without any discrimination. To fulfill this mission, a bodhisattva must mature the Perfect Wisdom (prajnaparamita) and based on that wisdom a bodhisattva come over all the principles formulated in the Vinaya, such as, five precepts of a householder, two hundred fifty principles of a bhikkhu, all the rules in their various forms. That is one of the reasons Mahāyāna Buddhism proposed the doctrine of the Three-Vehicles (triyāna), i.e., the vehicle of the Voice-hearer (śrāvaka), the vehicles of the Solitary Buddha (pratyekabuddha) and the vehicle of the Bodhisattva. According to Mahāyāna Buddhism, the Voice-hearer is the lowest one among these three vehicles and the Arahantship is the final goal of the Voice-hearer. It means that Arahantship is not equal to Buddhaship because the Buddha has gone outside the passion-stream (Anāsarva), fully attains enlightenment, achieves the stage of omniscience and possesses supernatural power. Such a Buddha may satisfy all the religious calls for the belief of all sentient livings. Thus, in primitive Buddhism, the Buddha was an Arahant. He was not an omniscient one and his body was a subject of decay, sickness and death. In the following period, the question about the nature of an Arahant came to be a standing controversy. When Mahāyāna Buddhism arose and stepped up onto the scene of thought, it ignored those mentioned subjects, however, built up the doctrine of the Three Vehicles to fulfill the bodhisattva’s ideal.
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Books on the topic "Arahats"

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Kanson, Arahata. Arahata Kanson: Hitosuji no michi. Tōkyō: Nihon Tosho Sentā, 1997.

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Rāmanātha. Arahanta: Nāṭaka. Beṅgaḷūru: Abhinava, 2002.

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Hongō, Yutaka. Arahama: Sendaiwan kōkei : ōtsunami no ato de = Arahama. Tōkyō: JRP Shuppankyoku, 2017.

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Nyunt, Khin Maung. Hagiography of Mahā̄ Thera Shin Arahan and an account of the reconstruction of Shin Arahan's Brick Monastery. Rangoon]: Ministry of Culture, 1997.

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Yume o kuu: Sobyō Arahata Kanson. Tōkyō: Fuji Shuppan, 1993.

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Perbendaharaan, Malaysia. Arahan perbendaharaan. [Kuala Lumpur]: Percetakan Nasional Malaysia, Cawangan Kuala Lumpur, 1998.

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1924-, Horikiri Toshitaka, ed. Haru, yuki furu: Arahata Kanson senchū nisshi. Tōkyō: Fuji Shuppan, 1993.

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Arahata Kanson: Hangyaku no moji tokoshie ni. Kyōto-shi: Mineruva Shobō, 2022.

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Siro arahet: Banasteghtsutʻyunner. Erevan: "Van Aryan", 2007.

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Sevoyan, Ashot. Luysi arahet: Manrapatumner. Erevan: "Arevik", 1989.

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Book chapters on the topic "Arahats"

1

Somaratne, G. A. "Lay Arahats." In An Introduction to Early Buddhist Soteriology, 267–89. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-1914-5_12.

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Anālayo, Bhikkhu. "Arahant." In Encyclopedia of Scientific Dating Methods, 138–44. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_78.

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Anālayo, Bhikkhu. "Arahant in Early Buddhist Soteriology." In Encyclopedia of Mindfulness, Buddhism, and Other Contemplative Practices, 1–2. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-90465-4_1-1.

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Trauzettel, Rolf. "Qianlong: Han-i araha Mukden-i fujurun bithe." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_15941-1.

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"The Buddha, Arahats and Bodhisattvas." In Six World Faiths. Continuum, 2002. http://dx.doi.org/10.5040/9781350933897.0020.

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Kuan, Tse-Fu. "Equal-headed (samasīsin): An Abhidharma Innovation and Commentarial Developments." In Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins, 157–82. Equinox Publishing, 2019. http://dx.doi.org/10.1558/equinox.33394.

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The suicide accounts of three bhikkhus in sutta literature probably inspired the formulation of a particular type of person who attains Arahantship at death, later designated as an ‘equal-headed’ (samasīsin) person in the Abhidhamma. The Theravāda tends to depict those bhikkhus as non-Arahants before suicide. The Pali commentary explains that they did not attain Arahantship until their deaths and refers to two of them as each being an ‘equal-header’ (samasīsī). By contrast, the (Mūla-)Sarvāstivāda sūtras and Abhidharma portray them as Arahants during their lifetimes. The Sarvāstivādins deny the concept of samasīsin proposed by the Vibhājyavādins, which include the Theravāda and Dharmaguptaka schools. The Pali commentaries provide various explanations and classifications of samasīsin, which have one idea in common: the term signifies the concurrence of two events, and it denotes at least a person who only becomes an Arahant at death, and sometimes someone who becomes an Arahant at the same time as a certain kind of event occurs. The Paṭisambhidāmagga, a quasi-Abhidhamma text, has a chapter that expounds ‘equal-head’ (samasīsa) in an oblique way by enumerating various kinds of sama and of sīsa separately. The Paṭisambhidāmagga commentary tries to make sense of the term samasīsa by associating this textual exposition of sama and sīsa with the more commonly found term samasīsin.
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Sirimane, Yuki. "An interview with a 'possible Arahant'." In Entering the Stream to Enlightenment: Experiences of the Stages of the Buddhist Path in Contemporary Sri Lanka, 171–95. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.24152.

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Appleton, Naomi. "Jātaka Stories and Paccekabuddhas in Early Buddhism." In Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins, 305–18. Equinox Publishing, 2019. http://dx.doi.org/10.1558/equinox.33398.

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This article explores the role of paccekabuddhas in stories of the Buddha’s past lives (jātaka tales) in early Buddhist narrative collections in Pāli and Sanskrit. In early Buddhism paccekabuddhas are liminal figures in two senses: they appear between Buddhist dispensations, and they are included as a category of awakening between sammāsambuddha and arahat. Because of their appearance in times of no Buddhism, paccekabuddhas feature regularly in jātaka literature, as exemplary renouncers, teachers, or recipients of gifts. This article asks what the liminal status of paccekabuddhas means for their interactions with the Buddha and his past lives as Bodhisatta.
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Zarco Garrido, Miguel Ángel. "Ciclo de Mejora en el Aula (CIMA) en la Parte Práctica de la Asignatura de Proyectos. Anteproyecto de una almazara en Arahal (Sevilla)." In Ciclos de mejora en el aula. Año 2019. Experiencias de innovación docente de la Universidad de Sevilla, 665–91. Editorial Universidad de Sevilla, 2020. http://dx.doi.org/10.12795/9788447221912.029.

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Conference papers on the topic "Arahats"

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Pérez Cano, María Teresa, Vidal Gómez Martínez, and Blanca Del Espino Hidalgo. "Más allá de la casa sin nombre. Nuevos estudios: Arahal." In I Simposio anual de Patrimonio Natural y Cultural ICOMOS España. Valencia: Editorial Universitat Politècnica de València, 2020. http://dx.doi.org/10.4995/icomos2019.2020.11726.

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Frente a los estudios generalizados de la arquitectura singular, de autor o con un amplio reconocimiento social, investigaciones sobre temas como la casa tradicional han sido más minoritarias. Trabajos realizados por los autores en los últimos años han permitido identificar y caracterizar una tipología de casa popular que se encontraba hasta entonces englobada en tipologías genéricas con las que comparte ciertos elementos pero en la que tienen cabida casas de diversa índole. Se trata de una casa asociada a los crecimientos y densificaciones de los tejidos urbanos medievales durante la época moderna en la provincia de Sevilla y territorios limítrofes, llegando en plenitud de uso hasta la primera mitad del siglo XX cuando cae en desuso por los cambios tecnológicos en el ámbito agropecuario. Esta casa ocupa parcelas de poco frente y mucho fondo, conformándose mediante cuerpos - normalmente de doble crujía - paralelos a fachada que se alternan con espacios libres interiores, mediante la secuencia tipológica constituida por un cuerpo de fachada, un patio, un cuerpo intermedio y un corral de fondo. Todo el conjunto se registra mediante un sistema de pasos independientes - zaguán y paso intermedio - que salvan las estancias de servidumbres de paso para permitir el acceso de animales y aperos de forma limpia hasta el corral.Tras el trabajo inicial titulado “La casa sin nombre. Una casa popular tradicional en la provincia de Sevilla” se han continuado los trabajos de investigación ampliando el ámbito de estudio y actualizando fuentes y referencias a partir del mismo procedimiento metodológico basado en el reconocimiento de esta arquitectura a través de publicaciones especializadas y sobre todo en el análisis de los contenidos de los Planes Especiales de Protección de los Conjuntos Históricos mediante un proceso de parametrización común de la información de los diferente planes.Concretamente, este trabajo se centra en el análisis del Plan Especial de Protección del Conjunto Histórico de Arahal, municipio de la provincia de Sevilla con un amplísimo caserío caracterizado por la conservación de su arquitectura popular doméstica donde se localiza claramente esta casa popular de zaguán, patio y corral.
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Ariadji, T. "Full Field EOR Implementation of A Low Cost Surfactant Continuous Injection at Arahan-Banjarsari, South Sumatra." In Digital Technical Conference. Indonesian Petroleum Association, 2020. http://dx.doi.org/10.29118/ipa20-e-375.

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The objective of this paper is to describe a series of laboratory work results in conjunction with successful implementation of the surfactant (micellar) continuous injection in the Muara Enim sand of the Arahan-Banjarsari Field, South Sumatra. A series of lab tests were conducted using field cores and fluids taken from the Arahan-Banjarsari (AR-BS) field. The tests included phase behavior, mixture viscosity measurement, spontaneous imbibition, and static isotherm adsorption tests. Several surfactant formulas had been tested to find the most consistent and most suitable to the reservoir conditions. The surfactant injection was started in March 2009 into three AR wells. The injection was divided into 4 stages with initial concentration of 0.45% and the final concentration of 0.1%. Total volume of micellar solution injected in 110 days was 52,365 bbls. An increase in oil production was observed not only in two AR wells but also in 8 wells in the neighboring BS field (500 meters distance) after 140 days since injection of micellar solution started with injection rates of 200-250 bpd. Two BS wells were reopened and produced 28% and 54% water cut (the water cut before the two wells were shut in was 19% and 76%). This micellar solution injection managed to decrease the decline rate of 70% to 26% per year, increase production rate from AR and BS fields from 90 bopd to a peak of 220 bopd in 5 months since injection started, and reserves enhancement of 183 M bbls (10% OOIP) during 3.5 years of continuous injection. The low cost, full scale chemical EOR leads to changes in the common understanding about micellar flooding and shows a high impact on oil recovery of 183 Mbls (AB-5c sand with OOIP of 1.8 MMSTB).
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Dwizaputra, Abdoel Ravi, and Khalid Abdul Mannan. "Penerapan 3D Modelling dan Rendering Visualisasi untuk Menghasilkan Sebuah Desain yang Layak." In Temu Ilmiah IPLBI 2021. Ikatan Peneliti Lingkungan Binaan Indonesia, 2021. http://dx.doi.org/10.32315/ti.9.d095.

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Selama praktikan menjalani program kerja profesi di DSI Architect & Partners, praktikan melaksanakan kerja profesi selama 69 hari. Praktikan diberikan arahan dan diberikan kepercayaan dalam mengikuti sebuah proyek pada saat melakukan kerja profesi. Praktikan mengerjakan sebuah proyek renovasi rumah tinggal, renovasi yang dijalankan hampir keseluruhan bangunan terkecuali struktur bangunan tersebut. Praktikan juga banyak mendapatkan ilmu baru dalam dunia arsitektur seperti pembuatan konsep, desain, dan rendering visualisasi untuk dipresentasikan kepada klien. Praktikan juga belajar bahwa menjadi pengawas suatu proyek diperlukan keterampilan yang utama dalam faktor berkomunikasi dengan baik. Selama menjalankan program kerja orofesi, praktikan lebih banyak merancang interior dan sedikit eksterior untuk bagian taman disekitar bangunan dan juga melakukan rendering visualisasi menggunakan software Lumion untuk mengkomunikasikan visualisasi agar mudah dipahami oleh klien. Pelajaran yang praktikan dapatkan bahwa 3D modelling dan rendering visualisasi yang baik akan menghasilkan sebuah desain yang layak dan mudah dipahami pada saat arsitek mempresentasikan hasil karya tersebut kepada klien. Kata-kunci: praktikan, 3D modelling, rendering visualisasi
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Wicaksono, Bambang, and Ibrahim Hamid. "Bina Lingkungan Permukiman Tepi Sungai Musi Kelurahan 3-4 Ulu Palembang Berbasis Kemitraan Masyarakat." In Temu Ilmiah IPLBI 2021. Ikatan Peneliti Lingkungan Binaan Indonesia, 2021. http://dx.doi.org/10.32315/ti.9.g029.

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Abstract:
Palembang sebagai kota yang memiliki sungai besar membuat lahan-lahan yang berada di pemukimannya tergenang dengan air. Hal tersebut memberi dampak positif maupun negatif terhadap permukiman yang telah dibangun masyarakat. Positifnya memberikan identitas bagi kota Palembang itu sendiri. Sedangkan egatifnya membuat pemukiman menjadi kumuh, tidak teratur dan menimbun arearesapan air. Lembaga Kemitraan Masyarakat yang bekerja sama dalam pengabdian ini adalah LKM 3-4 Ulu. LKM 3-4 Ulu adalah lembaga yang menaungi segala permasalahan lingkungan, sosial dan budaya di kelurahan 3-4 Ulu. Tujuan dari pengabdian kepada masyarakat ini adalah memberikan konsep dalam menjaga dan memelihara lingkungan permukiman dan sungainya. Metode yang digunakan adalah metode kualitatif, dibagi menjadi 3 tahap yaitu tahapan persiapan/pra lapangan, tahapan pekerjaan lapangan, tahapan analisis data. Hasil penelitian ini berupa konsep lingkungan permukiman 3-4 Ulu dengan empat konsep yang dapat digunakan sebagai arahan penataan, yaitu (1) hunian berpanggung, (2) jaringan jalan berpanggung, (3) permukiman natural, (4) penyesuaian pola respon permukiman tepi sungai. Konsep permukiman berpanggung untuk seluruh hunian di layer yang terpengaruh pasang surut Sungai Musi. Sedangkan untuk dataran tepi sungai yang tinggi dilakukan perluasan pemadatan vertikal tanpa menutup aliran sungai. Kata-kunci : konsep, lingkungan, Musi Palembang, permukiman, tepi sungai
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5

Lindarto, Dwi, Masyithah Rahman, and Khadijah Zahira Haq. "Pembelajaran di Taman Kota sebagai Katalisator Pengembangan Wilayah." In Temu Ilmiah IPLBI 2021. Ikatan Peneliti Lingkungan Binaan Indonesia, 2021. http://dx.doi.org/10.32315/ti.9.c043.

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Abstract:
Adaptasi new normal masa pandemi dibidang pendidikan dasar selayaknya di sikapi dengan persiapan yang optimal menjelang pembelajaran tatap muka. Dimasa pandemi model pembelajaran yang dilaksanakan adalah secara daring (online) ataupun door-to-door yang pelaksanaannya tidak serta merta terselenggara dengan baik terutama berkaitan dengan tempat belajar. Dalam perspektif pengembangan wilayah yang multi dimensional sosial, ekonomi, budaya, infrastruktur, kebijakan publik, penataan ruang publik dsb. maka kajian ini bertujuan untuk mengungkapkan alternatif penyediaan fasilitas sosial tempat belajar door-to-door dengan melihat kemungkinan peningkatan fungsi taman kota yang edukatif dan relevan dengan protokol kesehatan di masa pandemi. Dengan metode deskriptif kualitatif dan analisis model Milles & Huberman dilakukan wawancara kepada orang tua murid, guru Zahira School Medan dan masyarakat pendidikan serta observasi atas pelaksanaan pembelajaran door-to-door. Selanjutnya dilakukan analisis potensi dan peningkatan peran fungsi edukasi suatu Taman Kota. Analisis menunjukkan bahwa Taman Kota mampu tampil sebagai alternatif penyediaan tempat bagi pembelajaran door-to-door dengan tambahan kreatifitas beradaptasi di masa new normal. Hasil kajian ini bermanfaat bagi pemerintah kota sebagai arahan perancangan fungsional taman kota yang selayaknya juga mempertimbangkan adanya kebutuhan tempat alternatif pembelajaran door-to-door berkualitas. Kata-kunci : adaptasi new normal, pembelajaran door-to-door, pengembangan wilayah, taman kota
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