Journal articles on the topic 'Maya cookery'

Pernikahan adalah suatu ikatan lahir batin antara seorang pria dengan seorang wanita sebagai suami istri dengan tujuan membentuk keluarga (rumah tangga) bahagia dan kekal berdasarkan ketuhanan Yang Maha Esa. Perkawinan adalah sah apabila dilakukan atas dasar agama, adat istiadat dan undang-undang, oleh karena itu pernikahan merupakan ikatan yang dilandasi pada moral etika dan agama, kedewasaan calon suami- istri harus telah ”masak jiwa raganya”. Oleh karena itu, agar dapat mewujudkan tujuan pernikahan yang baik serta tercapainya kehidupan keluarga yang harmonis, maka dibutuhkan kematangan baik jasmani maupun spiritual bagi pasangan yang ingin melakukan pernikahan. Tetapi dalam kenyataannya, masih ada terjadi pernikahan di bawah usia. Di mana hal tersebut sangatlah beresiko bagi pernikahan yang akan dijalani. Menyikapi fenomena tersebut, maka para pelayan atau hamba Tuhan memiliki komitmen untuk menolong, mengarahkan, membimbing, menopang dan menuntun supaya orang tua memahami dasar pernikahan Kristen yang Alkitabiah. Marriage is a spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on the divinity of the Almighty. Marriage is legal if it is done on the basis of religion, customs and laws, therefore marriage is a bond based on moral ethics and religion, the maturity of a prospective husband and wife must have "cooked their body and soul". Therefore, in order to realize the goal of a good marriage and the achievement of a harmonious family life, it takes both physical and spiritual maturity for couples who want to get married. But in reality, there is still underage marriage. Where it is very risky for the marriage that will be lived. Responding to this phenomenon, the servants or servants of God have a commitment to help, direct, guide, support and guide so that parents understand the basic Christian biblical marriage.

In this article, I discuss two recent examples of women’s filmmaking in Melanesia. The documentaries are Tanah Mama (2014), focused on West Papua and Café Niugini (2015), set in Papua New Guinea. Both films explore and represent food in profoundly different ways. Here, I consider their respective depictions of food, demonstrating that Tanah Mama represents food as sustenance while Café Niugini renders food as ‘cuisine’ through the ‘creative performance’ of cookery. Nevertheless, and as I argue, both documentaries reflect the filmmakers’ interest in representing issues associated with food in the Pacific, including the importance of Indigenous access to land, population management, gender roles and the impact of changing cultural values on food consumption and health.

<abstract> <p>Storage of rice for a certain period of time can lead to decrease in the quality of rice, hence the purpose of this study was to determine the effect of storage method and duration on total sugar content, starch, and preference level of Inpari 43 GSR white rice and black rice Sembada Hitam varieties. The research was conducted at the Food Biochemical Chemistry Laboratory, Faculty of Agricultural Technology, Gajah Mada University The stage of this research is to cook the rice, and the storage time in two ways inside and outside the rice cooker is 0, 9, 18, and 27 hours, respectively. Then tested for sugar content, starch and level of preference. The experimental design used was factorial randomized design with 3 replications The stage of this research is to cook the rice, and the storage time in two ways inside and outside the rice cooker is 0, 9, 18, and 27 hours, respectively. Then tested for sugar content, starch and level of preference. The experimental design used was a factorial randomized design with 3 replications, while the Sembada Hitam variety had initial sugar content of 0.019%, and 0.007% when in stored in the rice cooker and 0.001% outside the rice cooker. The increase in starch content increased at 9 hours of storage in Inpari 43 GSR and Sembada Hitam varieties and a decreased at 18 and 27 hours. Based on the test of preference for color, aroma, taste and texture, panelists preferred 9 hours of storage in the rice cooker both on rice Inpari 43 GSR and Sembada Hitam because more suitable for consumption.</p> </abstract>

The objective of this study is to evaluate the implementation of on the job training program in the Department of Cookery of Balikpapan State Polytechnic in terms of its relevance with the practical courses, the role of the program to improve the students' skills and the job descriptions of the program. This study is descriptive quantitative. The subjects of this study were 37 students of the Department of Cookery, Balikpapan State Polytechnic. The data collection techniques used questionnaires, interviews and documentations. The data analysis method used descriptive statistics. The results of the study revealed most of the students agree that the practical courses are relevant with the needs of the job training program with the mean scores of 4.2, the program improves the students’ skills with the mean scores of 4.3, the specific works assigned are related to their field of study with the mean scores of 4.1 and most of the students are responsible for preparing guests’ order with the mean scores of 4,0. Penelitian ini bertujuan untuk mengevaluasi pelaksanaan program Praktik Kerja Lapangan (PKL) di Jurusan Tata Boga Politeknik Negeri Balikpapan yang meliputi relevansi mata kuliah praktik dengan program PKL, peranan program PKL dalam peningkatan kompetensi mahasiswa, dan deskripsi kerja pada program PKL. Penelitian ini merupakan penelitian deskriptif. Seluruh subjek (responden) penelitian ini menjadi sampel penelitian. Subjek penelitian tersebut yaitu mahasiswa semester VI Jurusan Tata Boga Politeknik Negeri Balikpapan berjumlah 37 mahasiswa. Metode pengumpulan data dengan cara penilaian angket, wawancara dan dokumentasi. Teknik analisa data yang digunakan yaitu analisa deskriptif statistik. Hasil penelitian menunjukkan rata-rata mahasiswa setuju (4,2) bahwa muatan mata kuliah praktik relevan dengan kebutuhan program PKL. Program PKL membantu dalam meningkatkan kompetensi mahasiswa dengan nilai rata-rata 4,3. Rata-rata mahasiswa diberikan jenis pekerjaan yang sesuai dengan bidang di tempat kerja dengan nilai rata-rata 4,1. Dan mahasiswa diberikan kepercayaan lebih dalam membuat pesanan tamu dengan nilai rata-rata 4,0.

We evaluated the effect of three different cooking methods on antioxidant content and radical scavenging activity of sweet corn. Both fresh and frozen sweet corn kernels were boiled, microwaved, and stir-fried for 1, 3, and 5&nbsp;min, respectively, then total phenolic (TP) and total carotenoid (TC) contents were determined by spectrophotometric methods. The free radical scavenging activity of the samples was determined using 1,1-diphenyl-2-picrylhydrazyl (DPPH) assay. The results showed that there was a significant increase in TP (1.2&ndash;1.9 times) and TC (1.1 to 1.8 times) content of fresh sweet corn after each cooking session for 1, 3, and 5 min, the same treatment of frozen corn resulted in 47&ndash;80%&nbsp;losses&nbsp;of&nbsp;TP&nbsp;and 10&nbsp;to&nbsp;39% losses&nbsp;of TC content. The&nbsp;free&nbsp;radical&nbsp;scavenging&nbsp;activity (RSA)&nbsp;exhibited by cooked fresh and frozen sweet corns was found to be different, neither of them was very high, in the range of 70.2&ndash;78.6%, and the fresh cooked ones had higher&nbsp;values of RSA.

Abstract Alkaline-cooked corn, called nixtamal, is the basis for many traditional corn products such as tortillas, chips, and taco shells that are used widely in Mexico and Central America and in the preparation of snack foods that are consumed globally. To assess the effects of alkaline and thermal treatments on the detectability of DNA and protein for the presence of genetically modified sequences, various nixtamalized products were prepared from blends of conventional white corn containing 0.1, 1.0, and 10% transgenic corn (event CBH 351, StarLink™). Real-time quantitative polymerase chain reactions (RTQ–PCR) and immunoassays were used to determine the cry9C gene and protein, respectively, in unprocessed corn kernels, freshly prepared alkaline-cooked and ground corn (masa), masa flour, tortillas prepared from masa by heat treatment, chips prepared from damp masa dough by deep frying, and from tortillas processed at high (200°C) and low temperatures (70°C). In spite of progressive degradation of genomic DNA during processing, RTQ–PCR genetic analysis allowed detection and quantification of the cry9C gene in all products prepared from 10, 1, and 0.1% StarLink corn, except deep-fried chips containing 0.1% StarLink. Enzyme-linked immunosorbent assays readily detected &lt;1ppm cry9C protein in all blends of unprocessed corn (10, 1, and 0.1% StarLink) as well as in nonfried tortilla and masa products. This technique was not suitable for thermally treated nixtamalized products containing &lt;1% transgenic corn.

Masa (waina) is a Nigerian yeast-fermented puff batter of millet or rice cooked in a pan with individual cuplike depressions. It resembles the Indian idli in shape and dosa in taste. Since masa is a single cereal food, its protein is of relatively poor nutritional quality. Studies were conducted to assess the feasibility of supplementing millet or rice with grain legumes for masa preparation. Based on a least-cost computer programme, masa formulations containing millet or rice blended with cowpea or groundnut were prepared and their chemical and nutritional qualities were evaluated. Phosphorus and calcium concentrations were low, and magnesium and sodium concentrations were high. Significant improvements in lysine (9%–75%), threonine (16%–25%), and isoleucine (10%–28%) were observed for some masa samples. The biological value (81%–93%), apparent digestibility (82%–88%), and net protein utilization (74%–79%) of all masa samples showed improved nutritional qualities. Supplemented masa was nutritionally better than masa made from millet or rice alone.

The elongational viscosity of two different cooked cornmeal dough was determined as a function of moisture content (55-70% wet basis) and differences in cornmeal structure using the lubricated squeezing flow technique. When the flow regime was not governed by the viscoelastic effect, cooked cornmeal dough could be described as a power-law fluid with a flow behavior index, n, of 0.418-0.473 and consistency coefficient, K, ranging from 18.7 to 85.0 kPa s". Regression results indicated that K increased exponentially as moisture content decreased. Results suggested that the technique can be used to characterize the flow behavior and viscosity values of cooked cornmeal dough for further use in control of food processes such as extrusion.

Penuaan pada lansia akan menurunkan kemampuan fungsional lansia. Salah satu penuaan pada lansia adalah keseimbangan yang akan meningkatkan risiko jatuh lansia. Senam lansia merupakan salah satu intervensi yang dapat diberikan untuk menurunkan risiko dan masih ada komponen keseimbangan yang lain yang bisa ditingkatkan dengan latihan lain seperti Cawthorne Cooksey Exercise (CCE). Tujuan penelitian ini adakag untuk mengetahui penambahan Cawthorne Cooksey Exercise (CCE) pada senam lansia untuk menurunkan risiko jatuh pada lansia. Penelitian ini merupakan penelitian eksperimental dengan rancangan penelitian Pre and Post Test Two Group Desgin. Sampel dibagi menjadi 2 kelompok, masing-masing kelompok terdiri dari 12 responden. Teknik pengambilan sample menggunakan simple random sampling. Pengukuran risiko jatuh diukur menggunakan kuesioner Berg Balance Scale (BBS). Pemberian latihan pada kedua kelompok dilakukan selama 9 minggu. Dari analisis data menggunakan uji Paired sample t-test pada kelompok perlakuan dan kelompok kontrol didapatkan nilai p sebesar (p=0,000) dan uji independent sample t-test pada skor BBS sesudah penelitian didapatkan nilai p sebesar (p=0,02). Hasil penurunan risiko jatuh pada kelompok perlakuan yaitu dari 36,83 menjadi 43,17, sedangkan pada kelompok kontrol yaitu dari 35,83 menjadi 40,33. Berdasarkan hasil penelitian tersebut, maka dapat disimpulkan bahwa penambahan CCE pada senam lansia lebih efektif dalam menurunkan risiko jatuh dibandingkan senam lansia pada lansia di Karang Lansia Melati Putih Jembrana. Kata Kunci: Cawthorne Cooksey Exercise, senam lansia, risiko jatuh, lansia

Tempoyak is one of traditional food from Jambi Province. The innovation product of tempoyak that commonly consumption in community is Sambal Tempoyak. The processing of tempoyak into sambal is intended to improve the taste, but the shelf life is short. Vacuum packaging is expected to be able to maintain the quality of Sambal Tempoyak. This quantitative experimental research is analyzed descriptively to draw conclusions. Tempoyak used in this research comes from traditional markets in the Jambi city. Sambal tempoyak made with herbs and spices adding. After cooked and cooled, the sambal tempoyak was packed with plastic and vacuumed using a vacuum sealer. The products storage in two temperatures; room temperature and cold temperatures and then, test of levels of microbial contamination using the Total Plate Count test. Test starting from the first day of processing (0 days of storage), 7th day, 14th day, and 21th day. The results showed the number of sambal tempoyak microbes stored at room temperature lower than sambal tempoyak which is stored in the refrigerator temperature and storage age of the product until the 21st day after processing, but Klabsiella Ozaenae contamination occurred in the 14th day sample. Further research, suggested to examine the bacteria that contaminate this product so the prevention about this bacterial can applied by hazard analysis critical control point.

Abstract In this paper, I will provide etymological explanations for the two Korean words for ‘grain’: ssal ‘uncooked grain’ and pap ‘cooked grain.’ The word ssal ‘uncooked grain’ is a loanword from Middle Chinese bu-sat ‘Bodhisattva,’ linking the Buddhist holy figure to the type of food that has a sacred status in Korean culture. The support for this claim comes from the fact that (i) grains were sometimes associated with the Buddha’s body in Korea, and (ii) certain dialects of Japanese have also referred to rice—undoubtedly the most favored type of grain—as bosatsu ‘Bodhisattva’ or buppō-sama ‘Lord Buddha Dharma.’ Moreover, pap ‘cooked grain’ is most likely derived from the baby-talk term for ‘food,’ because cross-linguistically, baby-talk terms for ‘food’ or ‘to eat’ tend to be similar to /papa/ or /mama/, some of which shifted into the adult-talk term for food or a common type of food.

Untuk memudahkan penyelesaian pekerjaan rumah tangga maka perlu adanya alat bantu yang diharapkan bisa lebih praktis dan lebih efisien. Misalnya dengan menggunakan peralatan rumah tangga yang serba otomatis. Sebagai contoh : rice cooker, alat memasak serba guna, dispenser, mixer dan lain-lain yang mendukung teknologi baru, murah, dan tidak dibutuhkan tenaga pembantu rumah tangga yang semakin mahal dan sulit didapatkan. Peneliti mencoba membuat peralatan yang lebih praktis dengan melakukan desain ulang peralatan yang ada. Peralatan tersebut adalah alat penuang kopi yang sebelumnya masih menggunakan sistem konvensional dalam menuangkan kopi. Sistem kerja peralatan ini dapat menuangkan kopi ke cangkir dengan dimensi yang telah ditentukan secara otomatis tanpa menekan tombol. Volume kopi yang dituangkan dapat otomatis sesuai volume yang dikehendaki. Peralatan ini menggunakan sensor yang didesain untuk dapat bekerja otomatis mendeteksi cangkir kopi yang diletakkan pada posisi tertentu yang selanjutnya akan diisi dengan minuman kopi. Volume kopi yang dituangkan menngunakan perhitungan debit aliran air. Untuk mendapatkan volume penuangan kopi yang sesuai maka dilakukan pengaturan waktu. Dari hasil penelitian yang telah dilakukan, didapatkan bahwa penggunaan sistem kerja peralatan ini lebih praktis dibanding sistem konvensional. Karena pada sistem otomatis, volume kopi yang dituangkan pada cangkir dapat diatur dan secara otomatis berhenti sesuai volume yang kita inginkan. Kata Kunci : Sensor Infrared, Teknologi Tepat Guna, Thermos

Evaluation of production techniques, quality of market samples and effects of fermentation times (6 and 8hrs), leavening agents (yeasts and baking powder) and shelf life (fresh and 24h) on the quality of masa were carried out through interviews, processing operations, laboratory analyses and sensory studies. Statistical analyses were carried out using the SPSS Statistical Package. Variations in processing techniques among masa producers were method of preparing the rice, soaking time for the rice (4 – 6h), the time paste was allowed to stay before baker’s yeast was added (3 – 4h), frying time (4 -5 minutes) and ratios of cooked rice to soaked rice (1: 2 and 1: 4). Uniform practices among masa producers were washing, wet-milling, fermentation time (overnight), addition of yeast, salts and sugars and dilution of fairly thick batter with trona (baking powder) before frying. Functional properties of rice were foam capacity (23.7%), foam stability (88.5%), water absorption capacity (0.02%), gelation capacity (20%), gelatinization temperature (82 o C) and gelation time (20 minutes) Significant differences were observed between the masa samples for ash, moisture, protein, lipid and total bacterial counts (p ≤ 0.05). Their ranges for both laboratory-processed and market samples, respectively were; moisture (10.2 – 11.7% and 12.0 – 13.7%); protein (7.1 – 7.6% and 7.6 – 8.2%); lipid (1.9 – 2.4% and 2.4 – 2.6%); ash (0.4 – 0.7% and 0.6 – 0.8%) and total bacterial counts (1.2 x 10 1 – 1.6 x10 1 cfu/g). For the first day of their production, significant differences (p ≤ 0.05) were observed for all the sensory factors for both laboratory-processed and market samples of masa . Based on sensory scores, all the laboratory-produced masa samples were organoleptically acceptable without much significant difference (p ≥ 0.05) except for masa fermented for 8h without leavening agent. The mean sensory scores of all fresh market samples of masa were less than 4.0 on a 7-point Hedonic scale. Significant differences were observed between the market and laboratory processed samples of masa after the first day of production for all the sensory factors (P ≤ 0.05) and 50% of market and laboratory produced masa samples were not sensorially acceptable. Unlike freshly produced (for both market and laboratory) masa samples , it was found out that after the first day (24h) of production, the trend was not the same. This is because unlike market samples of masa , laboratory prepared masa samples without leavening agents, were as unacceptable as masa samples with leavening agents.

In this Present era of globalization, the stress of highly competitive work environment, increasing demands of family and friends on their time, fast food culture, fast lifestyle etc. are pushing executives, employees and even common men in to pressure cooker like existence. people found their all solutions by various addiction and one of which very common is that of alcohol. which gives pleasures and relaxation to millions but later it developed into frequent use of alcohol. Alcohol is strong associated with a wide range of mental health problems. In view of Ayurveda Madya (ethyl alcohol) is poison. though the Madya is poison, when person drink it in a adiequate dose, by proper manner with proper diet, it like as Amrit. But if we took a drink in over dose and by improper manner then it’s destroyed the Oja dhatu in human body. A 47 years old male chronic and heavy alcohol drinker for 10 years. Consequently, he started having sweating, nausea, vomiting, tremors, loss of appetite, constipation, disturbed sleep, slurred speech, headache, constipation as alcohol withdrawal symptoms. The patient was treated with Nashamukti Yog-1 (Kalpit yog), Ashavgandha Churna, Shatavari churna, Chopchini churna, Madhuyashti churna, Shiva gutika, Panchsakar churna, Shirodhara with Mahanarayan Tail. The treatment approaches to improve in condition of patient with improvement in sign and symptoms of alcohol withdrawal. The result assessment is done on the basis of the Clinical Institute Withdrawal Assessment of Alcohol revised scale (CIW-Ar score).

During revolution era, Indonesian government used and traded opium for struggle funds. This decisionwas based on the fact that the social, economic and financial was shattered due to Japanese occupation.Whereas the government should provide substantial funds to pay the war operations, employeesalaries and soldiers, buy weapons of war, and pay representatives abroad. This paper constitutesas the result of historical studies, that is why it uses historical method and methodologies. Historicalmethod constitutes as a historian guidelines to find historical documents. Historian is like “handyman”who collects historical sources such as archives and documents in “warehouses” archives and libraries.When written sources are considered as not enough, then those will be held interviews with historicalactors involved directly or indirectly to the problem under study. Historical method constitutes aworks of historian from processing facts, explanations to the reconstruction of the results under study.Methodology provides the framework of thinking as historian, that is why, it needs to pay attentionto the concepts and theories in preparing the events of the past. This study is based on the methodfrom Ernst Bernheim, that are heuristic, criticism, auffassung and darstellung. Indonesian governmentfully managed and controlled the opium trade and circulation in Java. The management was led bythe Vice President Office assisted by two ministries, namely the Ministry of Finance and Ministry ofDefence Quartermaster Section. Under those two ministries, there was the Mayor Administrative Officeof Opium and Salt in Surakarta which coordinated major offices in several cities, especially in Kediriand Yogyakarta. The Administrative Office of Opium and Salt in Kediri stored raw opium. Then, rawopium was sent to processing factory in Wonosari and Beji Klaten. The cooked opium was sent to TheAdministrative Office of Opium and Drug in Yogyakarta or The Mayor Administrative Office of Opiumand Salt in Surakarta. This office in Surakarta authorized to issue raw opium to the struggle agencies tobe sold to the territory of republic, occupied Netherlands area or smuggled abroad.

In the economy, the industrial sector has the most important role in our country. The existence of an industry can increase regional income and can create jobs. One of the industrial centres in Madiun is the industrial centre for making Brem, who does not know this particular dish. Brem is processed by fermentation of cooked glutinous rice and mixed with yeast which helps to produce a tape which then takes the water to make a brem. In the village of Bwisata Kec. Wonoasri Madiun is one of the centres in making the brem, one of which is Brem Candi Mas. And we make observations there. This program aims to add insight into MSMEs in Madiun Regency, especially in the Brem Candi Mas UMKM Center, increase sales and income so that they can survive the economic crisis caused by the Covid 19 pandemic, and create new marketing strategies. This service activity is assisted by students as entrepreneurial knowledge. The innovation made is helping the digital marketing process, namely through social media such as Instagram, Facebook, and we have created a website so that the current marketing process does not only depend on manual marketing from store to store but is more effective with online marketing. Abstrak. Dalam perekonomian sektor industri mempunyai peranan yang paling penting di negara kita ini. Keberadaan sebuah industri dapat meningkatkan suatu pendapatan daerah dan dapat membuka lapangan pekerjaan. Salah satu sentra industri yang berada di madiun adalah sentra industri pembuatan brem, siapa yang tidak mengenal panganan khas yang satu ini. Brem merupakan olahan dengan cara fermentasi beras ketan yang dimasak dan dalam pembuatannya di campur dengan ragi yang membantu agar menghasilakan sebuah tape yang selanjutnya diambil air nya untuk dijadikan sebuah brem. Di Desa Bancong Kec. Wonoasri Madiun adalah salah satu sentra dalam pembuatan brem tersebut, salah satunya adalah brem candi mas. Dan kita melakukan observasi disana. Progam ini bertujuan untuk menambah wawasan tentang UMKM di kabuoaten madiun khusunya di Centra UMKM Brem Candi Mas ini,meningkatkan penjualan dan pendapatan agar tetap bisa bertahan dalam krisis ekonomi akibat dari pandemi Covid 19,serta membuat strategi pemasaran yang baru. Kegiatan pengabdian ini dibantu oleh para mahasiswa sebagai pengetahuan berwirausaha. Inovasi yang dilakukan adalah membantu proses pemasaran digital yaitu melalui media sosial seperti instagram,facebook,dan kami buatkan website sehingga proses pemasaran dimasa saat ini tidak hanya bergantung pada pemasaran manual dari toko ke toko namun lebih efektif dengan pemasaran online.

The Covid-19 pandemic, which has been endemic since the end of 2019 until the end of 2020, has claimed many victims. One way to prevent the spread is by implementing a healthy lifestyle that may increase immunity and endurance, and many of those infected are people aged 50 years and over who have a history of chronic diseases and congenital diseases. Therefore, many young people feel they don't need to be afraid of Covid-19 and don't pay too much attention to a healthy lifestyle. Students who are between late teens and early twenties are a busy age, both in terms of academic activities and non-academic activities, often making them neglect a healthy lifestyle. This article deals with healthy life pattern among college students. This qualitative study was conducted in the village of Tombolo, Gowa Regency between October and December 2020. This location was chosen because based on data, those infected with Covid-19 in this location are relatively low. Data collection was carried out by in-depth interviews with 10 college student, consisting of five men and five women, aged between 19 and 23 years. The study shows that in 2016 the government had launched the Healthy Living Community Movement (GERMAS). Although the government has recommended prevention of Covid-19 with the 3M movement (washing hands, wearing masks, maintaining distance), GERMAS is revealed in the form of activities that support more complex Covid-19 prevention which include: washing hands with soap, eating balanced nutritious food, exercise and adequate rest, maintain environmental hygiene, do not smoke, drink eight glasses of mineral water/day, eat perfectly cooked food and do not eat meat from animals that have the potential to transmit, if fever and shortness of breath go to a health facility immediately, wear a mask if cough or cover your mouth with the inside of your upper arm, and pray. Students' perceptions of a healthy lifestyle are related to how a person pays attention to eating/drinking, physical activities (exercise), and their resting time to avoid Covid-19. These perceptions are intertwined with the healthy lifestyle applied by students, in the form of personal hygiene patterns, eating patterns, exercise patterns, and resting patterns.

In order to evaluate the distribution of dermatophytes in Porto Alegre, the capital of the state of Rio Grande do Sul, Brazil, they were isolated from the skin, hairs and nails samples and retrospectively analyzed from June 1981 to June 1995, in two different institutions in the city of Porto Alegre: (i) the Serviço de Micologia do Instituto de Pesquisas Biológicas Jandyr Maya Faillace, da Secretaria de Saúde e Meio Ambiente do Rio Grande do Sul which attends the low income population (low and middle classes) and, (ii) Laboratório Weinmann, a clinical pathology laboratory which attends predominantly the higher income population (middle and upper classes), both which attend in the metropolitan area of Porto Alegre. The dermatophyte predominance of Trichophyton rubrum was confirmed (55.33%) followed by T. mentagrophytes (21.46%). The data obtained were compared with the existing prevalence data which were collected in the interior of the state over a period of 32 years (1960-1992). T. verrucosum, T. simii, Microsporum persicolor, T. schöenleinii, M. nanum and M. cookei were isolated in the interior and have not been found in the capital so far. On the other side, T. violaceum was, isolated in the capital and has not been found in the interior so far.

Etnis Bali yang beragama Hindu, telah memiliki sumber daya budaya berupa kuliner tradisional betutu dari bahan ayam dan bebek. Kuliner betutu dimasak dengan bumbu “jangkep” (lengkap). Kuliner ini pada awalnya difungsikan sebagai makanan persembahan terhadap Ida Hyang Widhi Wasa/Tuhan Hyang Maha Esa, dan hasil persembahannya disantap bersama-sama. Namun, perkembangan selanjutnya difungsikan sebagai hidangan kaum raja-raja dan keluarganya, dan kebutuhan sosial. Dalam menghadapi politik global dan pariwisata, maka Betutu difungsikan sebagai kebutuhan biologis anggota masyarakat secara umum, pariwisata dan diplomasi. Tujuan dari penulisan artikel ini (1) melestarikan kuliner Betutu Bali (2) mempopulerkan kuliner Betutu sebagai media identitas, toleransi (kerukunan, keharmonisan) antar umat beragama, etnis dan bangsa. Artikel ini menggunakan konsep kuliner, gastro diplomasi dan teori fungsional. Metode yang digunakan dalam penelitian ini menggunakan metode kualitatif deskriptif dengan teknik sampling menggunakan purposive sampling dan snowball sampling. Hasil penelitian ini menunjukkan kuliner Betutu dapat diterima oleh semua kalangan dengan terbukti dapat ditemukan atau disajikan di hotel-hotel berbintang, restauran, dijual di warung-warung makanan dengan omset yang selalu meningkat.Hindus Balinese ethnic has cultural resources in the form of betutu, a traditional culinary from chicken and duck. Betutu is cooked with "jangkep" (complete) spices. This food was originally functioned as a food offering to Ida Hyang Widhi Wasa (Hyang the One God), and the results of her offerings were eaten together. However, further developments functioned as a dish for the kings and their families, and social needs. In the face of global politics and tourism, Betutu functioned as the biological needs of community members in general, tourism and diplomacy. The purpose of writing this are (1) preserving Betutu Bali culinary (2) popularizing Betutu culinary as a medium of identity, tolerance (harmony) between religious and ethnic groups. This article uses concepts such as culinary, gastro diplomacy and functional theory. This study uses descriptive qualitative methods with sampling techniques like purposive sampling and snowball sampling. The results of this study show that Betutu culinary can be accepted by all people, proven to be found or served in starred hotels, restaurants, sold in food stalls with an ever-increasing turnover.

Melihat banyaknya limbah plastik bekas minyak goreng yang terbuang percuma, hasil dari pemakaian rumah tangga. Baik yang digunakan oleh panti asuhan sendiri maupun yang digunakan oleh ibu-ibu rumah tangga yang ada disekitar panti asuhan. Namun pemakaian untuk panti asuhan yang cukup banyak karena untuk memberikan makan 97 anak asuh maka setidaknya mereka menghabiskan sekitar 2 liter minyak sekali masak. Untuk itulah bekas limbah akan dikumpulkan agar dimanfaatkan untuk polibek menanam cabe merah. Hasil dari penanaman cabe ini akan bisa digunakan untuk kebutuhan panti asuhan dan bisa dijual nantinya, untuk menghasilkan pendapatan bagi mereka.[Seeing the amount of used cooking oil plastic waste that is wasted, results from household use. Both those used by the orphanages themselves or those used by housewives around the orphanage. But the use of orphanages is quite a lot because to feed 97 foster children, then at least they spend about 2 liters of oil once cooked. For this reason, waste will be collected so that it can be used for polybags to plant red chili. The results of the chilli planting will be used for the needs of the orphanage and can be sold later, to generate income for them.]

Abstrak— Buah tomat merupakan salah satu buah yang memiliki warna yang kompleks untuk menentukan kematangan nya. Buah tomat memiliki 3 warna untuk menentukan apakah buat tomat tersebut sudah matang, setengah matang, dan mentah, yaitu warna merah ketika buah tomat sudah matang, warna kuning ketika buah tomat setengah matang, dan warna hijau ketika buah tomat mentah. Untuk menentukan kematangan buah tomat tersebut tidak hanya dilakukan secara konvensional (manual), tetapi bisa juga dapat dilakukan secara komputing (berbasis teknologi). Salah satu metode yang tepat untuk menentukan kematangan buah tomat berdasarkan warnanya secara komputing, yaitu menggunakan metode YCbCr. Pada penelitian ini akan dilihat bagaimana hasil konversi RGB ke YCbCr untuk menentukan kematangan pada buah tomat. Hasil yang didapat pada penelitian ini, yaitu ketika citra asli (RGB) di konversikan ke citra YCbCr maka untuk warna buah tomat yang sudah matang akan berwarna ungu, untuk warna buah tomat setengah matang akan berwarna berwarna magenta, dan untuk warna buah tomat yang masih mentah akan berwarna merah. Abstract— Tomato fruit is one of the fruits that has a complex color to determine its maturity. Tomatoes have 3 colors to determine whether the tomatoes are ripe, half-cooked and raw, which is red when the tomatoes are ripe, yellow when the tomatoes are half cooked, and green when the tomatoes are raw. To determine the maturity of tomatoes is not only done conventionally (manually), but can also be done by computing (technology-based). One of the right methods to determine the maturity of tomatoes based on the color is computationally, using the YCbCr method. In this study we will see how the results of RGB conversion to YCbCr to determine the maturity of tomatoes. The results obtained in this study, namely when the original image (RGB) is converted to YCbCr images, then for the color of ripe tomatoes will be purple, for the color of half-ripe tomatoes will be colored magenta, and for the color of tomatoes that are still raw will be red.

Introducción: El inventario de hongos y mixomicetos en la Isla del Coco es un proceso relativamente reciente. El primer registro de hongos fue publicado por Cooke y Bonar (1961), seguido por los listados de Fosberg y Klawe (1966), Gómez (1983) y las contribuciones de Mata (2003) y Mata, Halling, y Mueller (2003). Posteriormente a estos estudios sobre hongos, Rojas y Stevenson (2008) llevaron a cabo una investigación sobre diversidad, ecología y distribución de los mixomicetos. Objetivo: Presentar una recopilación y actualización taxonómica del inventario de hongos y mixomicetos que fueron recolectados en la Isla del Coco y facilitar el conocimiento sobre su diversidad en la isla. Métodos: La lista aquí proporcionada está basada en la revisión de la literatura disponible hasta la fecha, la consulta de bases de datos de herbarios y en la identificación de los especímenes recolectados recientemente por varios investigadores del Departamento de Historia Natural del Museo Nacional de Costa Rica. Se realizaron tres giras de campo a la isla para recolectar y fotografiar especímenes. Estas giras se llevaron a cabo entre los años 2016 y 2017, en los meses de junio, noviembre y diciembre. Los nombres de las especies incluidas se ajustaron de acuerdo con la base de datos en línea Index Fungorum. Resultados: Un total de 648 registros distribuidos en 401 hongos (principalmente macrohongos) y 247 mixomicetos fueron analizados para la Isla del Coco. Este número de registros representa 185 especies, de las cuales 139 corresponden a hongos y 46 a mixomicetos. Los hongos registrados se distribuyeron en 85 géneros, 46 familias (cuatro de ellas bajo el término “Incertae sedis”), 21 órdenes (dos de ellos como “Incertae sedis”) y dos divisiones (Ascomycota y Basidiomycota); mientras tanto, los mixomicetos se clasificaron en 21 géneros, 10 familias, 5 órdenes y una división (Myxomycota). La familia mejor representada en Ascomycota fue Xylariaceae (8 spp.), seguida por Pyronemataceae (3 spp.) y Sarcoscyphaceae (2 spp.). En Basidiomycota, las familias más diversas fueron Omphalotaceae y Polyporaceae (ambas tienen 11 spp.), seguidas por Marasmiaceae (10 spp.), Agaricaceae (8 spp.), Hymenochaetaceae (8 spp.), Mycenaceae (8 spp.), Ganodermataceae (6 spp.) y Meripilaceae (6 spp.). Las familias con mayor número de especies registradas en Myxomycota fueron Stemonitidaceae (14 spp.), Physaraceae (8 spp.), Trichiaceae (6 spp.), Didymiaceae (5 spp.) y Arcyriaceae (4 spp.). Treinta y cuatro especies se registran por primera vez para la Isla del Coco, la mayor parte de ellas pertenecen a hongos (Ascomycota, 8 spp. y Basidiomycota, 21 spp.) y las restantes especies (5) a mixomicetos. En la isla algunas especies registradas son relevantes por sus propiedades comestibles o medicinales. Se incluyen fotografías de algunos de los hongos que fueron recolectados en la isla. Conclusiones: La lista generada en este estudio es todavía preliminar para los hongos y mixomicetos que se han registrado en la Isla del Coco, debido a que ciertos grupos como los microhongos han sido poco recolectados.

Abstract There are many information are present through mass media or social media. Positive and accurate information will be beneficial for the community. People's ability to understand any information is still considered low. One of them is information about the activities of built citizens in Penitentiary (LAPAS) during COVID-19 pandemic. Many residents in penitentiary have skills in various fields, one of which is cooking skills. Built residents with good skills are entrusted to help penitentiary officers do daily activities. One of them is to help in the kitchen, especially during the Covid-19 pandemic. To provide information to the community about the activities of the residents who help in the kitchen, Penitentiary Class II A Bogor made a video of the activity uploaded on social media. The purpose of making this video is to provide information to the public about the lives and activities of the built citizens, especially the tamping who help in the kitchen. The video showed the activities of the tamping kitchen. The tamping kitchen activities began with raw materials of cuisine arrived in the penitentiary, processing the materials, cooked and consumed by the members of penitentiary occupants. Research methods use a descriptive qualitative approach, data collection is done through observation, interviews and document tracing. The study was conducted from November 2020 to February 2021. Key word : Digital Literacy, inmates, tamping kitchen Abstrak: Di era digital literasi saat ini, beragam informasi hadir melalui media massa ataupun media sosial. Informasi positif dan akurat akan bermanfaat bagi masayarakat. Kemampuan masyarakat memahami setiap informasi masih dianggap rendah. Salah satunya informasi tentang kegiatan warga binaan di dalam Lembaga pemasyarakatan (LAPAS) selama pandemi COVID-19. Warga binaan di Lapas banyak yang memiliki keterampilan di beragam bidang, salah satunya keterampilan memasak. Warga binaan dengan keterampilan baik dipercayakan membantu petugas Lapas mengerjakan kegiatan sehari-hari. Salah satunya adalah membantu di dapur, khususnya di masa pandemi Covid-19. Untuk memberikan informasi pada masyarakat tentang kegiatan para warga binaan (tamping) yang membantu di dapur, pihak Lapas Kelas II A Bogor membuat video kegiatan yang diunggah di media sosial. Tujuan dari pembuatan video ini adalah untuk memberikan informasi pada masyarakat tentang kehidupan dan kegiatan warga binaan, khususnya para tamping yang membantu di dapur. Dalam video ditayangkan aktivitas para tamping dapur dalam melaksanakan pekerjaannya, dimulai dari awal bahan baku masakan tiba di lapas, pengolahan dan dikonsumsi para warga binaan. Metode penelitian menggunakan pendekatan kualitatif deskriptif, Pengumpulan data dilakukan melalui observasi, wawancara dan penelusuran dokumen. Penelitian dilakukan pada November 2020 sampai Februari 2021. Kata kunci : Literasi digital, tamping dapur, warga binaan

Wild mushrooms are one of the food materials which often sought after by Indonesians when foraging on forests or around their residence. However, due to the similar morphology of edible and poisonous mushrooms, cases of mushroom poisoning are an inevitable risk. A young man consumed wild mushroom collected from his yard in Gresik, East Java. The macrofungi grew on humus soil with several plants around it. The man mistakenly recognized the mushroom as either Termitomyces or Agaricus which could be consumed. After an experienced friend also confirmed the edibility of the mushroom, he immediately cooked and consumed the mushrooms. A few hours later, the victim experienced vomiting, nausea, dizziness, and loss of balance. The victim immediately received coconut water by his family. After 4-5 hours of seven times vomiting, his condition began to improve and start the norma activities. The macrofungi which caused poisoning were then documented and described. The identification result using several macroscopic characters confirmed the mushroom as Clitocybe sp. This mushroom has previously been reported contain the muscarine toxin. This article is one of few publications on mushroom poisoning case which equipped with the complete information on mushroom features and descriptions in Indonesia. This report indicates that the caution and complete observations of the information are needed before consuming an unknown wild mushroom. Abstrak Jamur liar merupakan salah satu bahan pangan yang sering dicari oleh masyarakat Indonesia ketika merambah di hutan ataupun sekitar tempat tinggalnya. Namun, karena morfologi jamur yang bisa dikonsumsi dan jamur beracun seringkali terlihat mirip satu sama lain, maka kasus keracunan jamur menjadi risiko yang tidak terhindarkan. Seorang pemuda mengonsumsi jamur liar yang dikoleksi dari pekarangan rumahnya di Gresik, Jawa Timur. Jamur tersebut tumbuh pada tanah berhumus dengan beberapa tanaman di sekitarnya. Korban salah mengenali jamur tersebut sebagai Termitomyces ataupun Agaricus yang bisa dikonsumsi. Setelah seorang teman juga mengkonfirmasi edibilitas dari jamur tersebut, korban segera memasak dan mengkonsumsi jamur yang ditemukan. Beberapa jam kemudian korban mengalami muntah-muntah, mual, pusing, dan hilang keseimbangan. Korban segera mendapatkan pertolongan pertama berupa air kelapa oleh keluarganya. Setelah 4-5 jam mengalami muntah sebanyak tujuh kali, kondisi korban mulai membaik dan bisa kembali beraktifitas normal. Jamur yang menyebabkan keracunan kemudian didokumentasikan dan dibuatkan pertelaan karakter basidiomata. Hasil identifikasi dengan pendekatan beberapa karakter makroskopik mengkonfirmasi jamur tersebut sebagai Clitocybe sp. Jamur ini sebelumnya telah dilaporkan memiliki kandungan racun muscarine. Tulisan ini merupakan salah satu dari sedikit publikasi keracunan jamur yang dilengkapi dengan informasi jamur lengkap dan dilengkapi deskripsinya di Indonesia. Studi ini mengindikasikan bahwa diperlukan kehati-hatian dan observasi informasi yang lengkap sebelum mengonsumsi jamur liar yang belum diketahui identitasnya.

Penelitian ini bertujuan untuk melihat pengaruh pemberian campuran bawang putih dan garam terhadap keripik sukun setelah perendaman berdasarkan tingkat kematangan buah sukun (Artocarpus communis, Forst), yang dilaksanakan di Laboratorium Kimia dan Nutrisi Makanan Ternak Fakultas Peternakan Universitas Hasanuddin Makassar pada bulan Juni hingga Juli 2021. Data yang diperoleh diolah secara Rancangan Acak Lengkap (RAL) dengan tiga kali ulangan. Perlakuan yang digunakan dalam penelitian ini adalah pemberian bawang putih dan garam dengan perbandingan: tanpa bawang putih dan garam (B1); 5% bawang putih (B2); 5% bawang putih : 0,2% garam (B3); dan 0,2% garam (B4); yang diberikan pada buah sukun muda (A1), sukun tua (A2) dan sukun masak (A3). Parameter yang dianalisis adalah kadar air, kadar pati, kadar abu dan uji organoleptik yaitu warna, rasa dan aroma. Semakin tua buah sukun sebagai bahan pembuatan keripik dengan memberikan bawang putih semakin banyak dan tanpa garam, akan meningkatkan kadar pati (0.039) dan mengurangi kadar abu (1.283) pada keripik sukun, tetapi keripik sukun yang dibuat dari buah yang masak dengan penambahan bawang putih dan garam yang semakin banyak, akan mengurangi kandungan kadar air pada keripik (4.084). Pada uji organoleptik, maka respon panelis terhadap keripik sukun yang dibuat dari buah sukun masak yang diberi bawang putih 5% tetapi tidak diberi garam merupakan keripik yang lebih disukai dibanding perlakuan lainnya untuk semua parameter baik warna, rasa maupun aroma. This study aims to see the effect of giving a mixture of garlic and salt to breadfruit chips after soaking based on the maturity level of breadfruit (Artocarpus communis, Forst), which was carried out at the Laboratory of Chemistry and Animal Food Nutrition, Faculty of Animal Husbandry, Hasanuddin University Makassar from June to July 2021. The data obtained were processed in a Completely Randomized Design (CRD) with three replications. The treatments used in this study were garlic and salt in a ratio of non garlic and salt (B1); 5% garlic (B2); 5% garlic : 0,2% salt (B3); and 0,2% salt (B4); which were given to young breadfruit (A1); old breadfruit (A2); and cooked breadfruit (A3). Parameters analyzed were water content, starch, ash and organoleptic tests, namely colour, taste and aroma. The older the breadfruit as an ingredient for making chips by adding more garlic and without salt, it will increase the starch content (0.039) and reduce the ash content (1.283) of the breadfruit chips, but the breadfruit chips made from ripe fruit with the addition of more garlic and salt will reduce the water content of the chips (4.084). In the organoleptic test, the panellists' response to breadfruit chips made from ripe breadfruit with 5% garlic but not salt was the preferred chips compared to other treatments for all parameters colour, taste and aroma.

Teknologi tradisional pembuataan batu bata Sungai Tabuk terletak di kawasan bahari yang mempunyai nilai historis, ekonomis dan tradisional sebagaimana layaknya suatu kampung tradisional yang masih memegang nilai-nilai luhur. Sungai tabuk termasuk kedalam wilayah pemerintahan Kabupaten Banjar, Kecamatan Sungai Tabuk, memiliki luas 147,30 km2. Pada tahun 1890, kampung Sungai Tabuk termasuk ke dalam distrik Banjarmasin [1]. Yang menarik dari wilayah sungai tabuk adalah masyarakatnya adalah pekerja pembuatan batu-bata secara tradisional [2]. Material batu bata Sungai tabuk berasal dari tanah lempung (liat) pehumaan (pertanian). Sehingga tidak memerlukan pasir dan semen dalam campurannya hanya langsung dicetak, dikeringkan dan dibakar. Dalam satu hari bisa dikerjakan manusia 800-1000 batu-bata cetak tergantung dari daya tahan seseorang (sistem cetakan tradisional). Setelah dicetak maka dikeringkan dengan dijemur dengan panas sinar matahari selama 7 hari. Sistem tungku pembakaran secara tradisional yaitu dengan cara dibakar diatas tungku tumpukan batu bata dengan menggunakan kayu sibitan atau kulit-kulit kayu sampai batu-bata benar-benar masak berwarna merah ketika kering berwarna orange. Kenapa penulisan tentang teknologi tradisional pembuatan batu bata Sungai Tabuk ditulis? Agar ilmu pengetahuan dan teknologi tradisional ini tidak lengkang oleh waktu sehingga bisa diwariskan ke anak cucu akang datang. Bagi dunia keilmuan teknik sipil merupakan warisan keilmuan bahan bangunan sipil Kalimantan Selatan yang sifatnya khas atau unik dan kebudayaan yang harus dilestarikan.The traditional technology of the Sungai Tabuk brick building is located in the maritime region which has historical, economic and traditional values as befits a traditional village that still holds noble values. Tabuk River is included in the government area of Banjar Regency, Sungai Tabuk District, has an area of 147.30 km2. In 1890, the village of Sungai Tabuk was included in the district of Banjarmasin. What is interesting from the Tabuk river area is that the people are traditional brick-making workers. Tabuk River brick material comes from clay soil (clay) pehumaan (agriculture). So that it does not need sand and cement in the mixture, it is only printed, dried and burned. In one day, humans can do 800-1000 printed bricks depending on one's resistance (traditional mold system). After printing it is dried by drying in the sun for 7 days. Traditional combustion stoves are burnt on brick stoves using sibitan wood or bark until really cooked bricks are red when dry orange. Why is writing about the traditional technology of Sungai Tabuk brick making written? So that traditional science and technology is not curved by time so that it can be passed on to the children and grandchildren who will come. For the scientific world, civil engineering is a scientific legacy of South Kalimantan's civilian building materials that are unique or unique in nature and culture that must be preserved.

Abstrak. Beras (Oryza sativa L.) merupakan salah satu tanaman pangan yang berfungsi sebagai tanaman pokok selain gandum dan jagung di Indonesia, dikarenakan mengandung nutrisi yang dibutuhkan tubuh seperti karbohidrat, protein, air dan lemak. Meningkatnya jumlah penduduk maka permintaan terhadap beras semakin meningkat. Permintaan tersebut sangat ditentukan oleh selera konsumen yang dipengaruhi oleh kualitas beras yaitu mutu fisik (ukuran dan bentuk butiran, rendemen dan pengapuran), mutu tanak (kadar amilosa dan suhu gelatinisasi) dan mutu rasa (tekstur dan aroma). Penelitian ini bertujuan untuk mengetahui kualitas beberapa galur padi mutan M4 hasil iradiasi sinar gamma. Penelitian ini dilaksanakan di Laboratorium Ilmu dan Teknologi Benih, Laboratorium Analisis Pangan dan Hasil Pertanian, Laboratorium Ilmu Nutrisi dan Teknologi Pakan dan Laboratorium Fisiologi Tumbuhan Fakultas Pertanian Universitas Syiah Kuala, serta Laboratorium Departemen Ilmu dan Teknologi Pangan Fakultas Teknologi Pertanian Institut Pertanian Bogor, yang berlangsung pada bulan April hingga Juli 2018. Rancangan yang digunakan dalam penelitian ini adalah Rancangan Acak Lengkap (RAL) pola non faktorial dengan 3 ulangan. Perlakuan penelitian ini berupa galur (G) dengan 5 taraf, yaitu i-Snb (G0) kontrol, O-39e (G1), O-57d (G2), O-57e (G3) dan O-88j (G4). Parameter yang diamati yaitu sifat fisik beras (densitas kamba, derajat sosoh, dimensi beras rendemen beras giling, dan warna). Hasil penelitian menunjukkan bahwa galur mutan M4 berpengaruh sangat nyata terhadap kualitas sifat fisik rendemen beras giling dan warna nilai L (kecerahan). Rendemen beras giling terbaik galur O-39e (70,33%) dan warna nilai L (kecerahan) galur O-88j (117,90). Perlakuan terbaik secara kumulatif untuk sifat fisik beras yaitu pada i-Snb.. Physical Quality of Rice (Oryza sativa L. ) M4 Mutant Results of Gamma Ray IrradiationAbstract. Rice (Oryza sativa L.) is one of main food which the function is to be staple food beside wheat and corn in Indonesia because it contains nutrients such as carbohydrates, protein, water, and fat. Towards the increasing populations, the demand of rice is increasing as well. The demand is largerly depends on the consumer taste affected by the quality of rice which are physical quality (size and grain shape, rendemen, and calcification), cooked quality (amylose content and gelatinization temperature) and flavor quality (texture and smell). The purpose of this research was to investigate the quality of rice from several M4 mutant line resulting from gamma ray irradiation. This research was conducted at the Laboratory of Seed Science and Technology and Laboratory of Food and Agricultural Analysis, Faculty of Agriculture, Syiah Kuala University, Banda Aceh, from the month April to July 2018. The design used in this study was based on a non-factorial completely randomize design with 3 replications and continued with the Least Significant Difference Test (LSD) level of 5% on a significant F test results. The results showed that the M4 mutant line had a very significant effect on the quality of physical properties, the yield of milled rice and the best color L (brightness), namely on the O-88j and O-39e line.

Abstrak - Perkembangan tekhnologi yang makin pesat mempengaruhi tren pemasaran saat ini, dimana mulai beralih ke pemasaran online atau digital marketing. Digital Marketing System memberikan kemudahan dalam berkomunikasi dan bertukar informasi, juga lebih mudah dalam menawarkan produk, serta jangkauan pemasarannya lebih luas dan efisiensi biaya pemasaran. Kemudahan inilah alasan penggunaan Digital Marketing System di Peternakan Ayam Barokah Karangwuni, Doplang,Teras, Boyolali . Metode penelitian yang digunakan adalah diskriptif kualitatif. Sumber data diperoleh dari hasil wawancara dengan para narasumber (informan) seperti peternak, pesaing, maupun konsumen, serta dari hasil observasi media online. Uji kevalidan data menggunakan triangulasi sumber. Teknik analisis data menggunakan analisis kualitatif yang terdiri dari reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitan penilitian menunjukkan bahwa terdapat penurunan penjualan dikarenakan permintaan menurun ditambah dengan kondisi pandemi covid 19, Untuk mengantisipasi menurunnya penjualan secara konvensional, peternakan ayam Barokah melakukan pemasaran langsung kepada konsumen tanpa melalui distributor, merubah produk dalam bentuk ayam matang, dan dengan digital marketing system, seperti menggunakan media sosial berupa Facebook, WhatsApp maupun Instagram, yang kemudian dikembangkan dengan Website. Pengembangan strategi digital marketing tersebut melalui tahap segmentasi, targeting, dan positioning. Kemudian mengkombinasikan 3 unsur bauran pemasaran berupa harga, produk, dan tempat, untuk mendukung maka unsur kempat yaitu promosi sebagai inti dari strategi digital marketing. Pengembangan strategi digital marketing berisi informasi mengenai variasi produk, harga dan cara pemesanan, penjualan langsung maupun layanan pesan antar. Kata Kunci: Strategi Marketing, Digital Marketing Abstract - The rapid development of technology has influenced the current marketing trends, which have begun to shift to online marketing or digital marketing. Digital Marketing System provides convenience in communicating and exchanging information, also easier in offering products, as well as wider marketing reach and marketing cost efficiency. This ease is the reason for the use of Digital Marketing System in Barokah Karangwuni Chicken Farm, Doplang, Teras, Boyolali. The research method used is descriptive qualitative. Data sources were obtained from interviews with informants (informants) such as farmers, competitors, and consumers, as well as from online media observations. Data validity test uses source triangulation. Data analysis techniques using qualitative analysis consisting of data reduction, data presentation, and drawing conclusions. The results of the research show that there is a decrease in sales due to decreased demand coupled with the condition of the covid pandemic 19, To anticipate the conventional decline in sales, Barokah chicken farms do direct marketing to consumers without going through distributors, changing products in the form of cooked chicken, and with a digital marketing system, such as using social media in the form of Facebook, WhatsApp and Instagram, which are then developed with the Website. The development of digital marketing strategies is through the stages of segmentation, targeting, and positioning. Then combine the 3 elements of the marketing mix in the form of price, product, and place, to support the four elements, namely promotion as the core of digital marketing strategy. Development of digital marketing strategies containing information on product variations, prices and ways to order, direct sales and delivery services.Keywords: Marketing Strategy, Digital Marketing

Radiasi matahari menghasilkan kalor sebagai sumber energi yang dapat dikumpulkan menjadi satu titik sehingga mampu untuk memasak air menggunakan alat bernama Reflektor cermin parabolic. Untuk memperbesar perpindahan kalor menyeluruh (Qm) maka dipilih bahan reflector yang mudah memantulkan sinar matahari. Tujuan yang dilakukan pada penelitian ini adalah untuk mengetahui daya dan efisiensi termal kolektor pada kompor tenaga surya. Metodologi penelitian ini dengan cara pengambilan data dengan parameter waktu yang sudah ditentukan sesuai kondisi lingkungan untuk memanaskan air 1000 gram. Subyek penelitian ini adalah parabolic solar cooker dengan diameter 84 cm. Hasil daya kompor yang diperoleh sebesar 36,59 Watt dan efisiensi termal kompor sebesar 6,18 %. Daya kompor dipengaruhi oleh selisih temperatur air setelah dipanaskan dengan temperatur air sebelum dipanaskan. Semakin besar temperatur air setelah dipanaskan maka akan memperbesar daya kompor tersebut. Semakin besar perpindahan kalor menyeluruh Qm dan semakin kecil intensitas radiasi matahari pada reflector yang menggunakan cermin maka efisiensi termal semakin besar.Kata kunci: kompor parabola tenaga surya, daya kompor, efisiensi termalABSTRACTSolar radiation generates the heat as a source of energy that can be collected into a single point so that it is able to cook water using a tool named mirror parabolic reflector. To enlarge the whole heat transfer (QM) then selected reflector material that easily reflects the sunlight. The purpose of this study is to find out the power and efficiency of thermal collectors on solar power stoves. This research methodology by means of data retrieval with specified time parameters according to environmental conditions to heat water 1000 grams. The subject of this study is the parabolic solar cooker with a diameter of 84 cm. Results of stove Power obtained at 36.59 Watt and thermal efficiency of the stove amounted to 6.18%. The cooker's power is influenced by the water temperature difference after heated with water temperature before heated. The larger the water temperature after heated it will enlarge the stove's power. The larger the overall heat transfer of the Qm and the smaller the intensity of the solar radiation on the reflector using the mirror hence the greater the thermal efficiency.

Even though character building as an autonomous subject among student does not exist in secondary school, Islamic Education (PAI), as one of the subjects in school related to character building, has to play its role in building students’ character. This study aims to reveal the problems related to PAI learning process in SMP 3 and its role in building students’ noble character. This study was qualitative using observational case studies. The data were obtained through interviews, questionnaires, and documents and were analyzed using qualitative analysis techniques with the inductive approach. The documents were such legal decisions of officials in Educational Ministry, the syllabi, curriculums, and teaching planning (RPP). The result shows that PAI learning has an important role in building students’ noble character if it is supported by competent lecturers, good inputs, adequate materials, and good processes. Character building learning was taught integrated and aimed to shape noble character among the students of SMP 3 Pekalongan. It was accommodated in PAI learning, citizenship learning and local contain subject, such as Javanese language and Cookery Learning. Unfortunately, the sustainability and comprehensiveness of character building learning in PAI curriculum were not seriously attended. Nevertheless, they were taught integrated in pilot project program and evaluated gradually and comprehensively.

Belize is home to several threatened frog species. One of them, the Maya mountains frog, lives nowhere else in the world. This 4-page fact sheet written by Jenna M. Cole, Sarah K. Cooke, Venetia S. Briggs-Gonzalez, Justin R. Dalaba, and Frank J. Mazzotti and published by the UF/IFAS Wildlife Ecology and Conservation Department will help you identify your frogs and toads in order to better protect them.https://edis.ifas.ufl.edu/uw439

Consumer interest towards consumption of more sustainable protein sources has led way towards the adoption of insect protein for human food applications. Research shows that insect proteins utilised as food ingredients are more promising to be accepted by Westerners. In this study, cricket protein hydrolysates (CPH) were produced using Alcalase (AL) and Flavourzyme (FL) proteases. The physicochemical and structural properties, as well as the sensory acceptability of corn tortillas formulated with 20% (w/w) CPH were evaluated. CPH-tortillas contained all essential amino acids, including 40% of the daily lysine requirement. In raw corn masa (dough), AL-CPH increased the elastic modulus (G’), indicating cross-linking between polymers, while FL-CPH decreased G’. Tortillas formulated with AL-CPH resulted in matrices with low hardness and extensibility values, while FL-CPH tortillas developed a strong and flexible structure, indicating differences in intermolecular interactions between the AL- and FL-CPH and the tortilla matrix in the cooked tortillas compared to the raw masa. Sensory evaluation results showed acceptability (scores>6.0) towards tortillas chips formulated with 20% CPH. Enzymatic hydrolysis of cricket protein can create peptides with functional characteristics and sensory acceptability for their use as ingredients in food formulation.

The genus Weissella is composed of a group of Gram-positive facultative anaerobe bacteria with fermentative metabolism. Strains of this genus have been isolated from various ecological niches, including a wide variety of fermented cereal foods. The present study aimed to determine the relative abundance and fermentation capabilities of Weissella species isolated from pozol, a traditional maya product made of lime-cooked (nixtamalized) fermented maize. We sequenced the V3-V4 regions of 16S rDNA; Weissella was detected early in the fermentation process and reached its highest relative abundance (3.89%) after 3 h of culture. In addition, we evaluated five Weissella strains previously isolated from pozol but reported as non-amylolytic, to define alternative carbon sources such as xylan, xylooligosaccharides, and sucrose. While no growth was observed on birch xylan, growth did occur on xylooligosaccharides and sucrose. Strains WcL17 and WCP-3A were selected for genomic sequencing, as the former shows efficient growth on xylooligosaccharides and the latter displays high glycosyltransferase (GTF) activity. Genomes of both strains were assembled and recorded, with a total of 2.3 Mb in 30 contigs for WcL17 and 2.2 Mb in 45 contigs for WCP-3a. Both strains were taxonomically assigned to Weissella confusa and genomic analyses were performed to evaluate the gene products encoding active carbohydrate enzymes (CAZy). Both strains have the gene content needed to metabolize sucrose, hemicellulose, cellulose, and starch residues, all available in pozol. Our results suggest that the range of secondary enzymatic activity in Weissella confusa strains confer them with wide capabilities to participate in fermentative processes of natural products with heterogeneous carbon sources.

Abstract Objectives In many regions of the world, little is known about food consumption, meal structures, meal patterns, and nutrient intake. Collection of these data using quantitative dietary intake is expensive and labor intensive. Thus, many programmatic and routine surveillance studies resort to simplified indicators to measure dietary quality. Based on a previous study conducted by Caswell et al. on tablet-based data collection of 24-hour dietary recall (24hr-DR), we have developed and adapted a mobile tool collecting 24hr-DR among adults and children in Tanzania. Methods Using the Tanzanian food composition table (FCT), the 24hr-DR was developed on an Android platform in Open Data Kit. The module provides food groups, food lists, meal list, ingredient list, quantity and amount consumed, breastfeeding frequency, and a recipe feature to collect detailed information (such as cooked and uncooked weights). Similar to the USDA Automated Multiple Pass Method, to accurately capture the dietary intake the tool contains summary features such as time in between meals and review of meals and portion size consumed in the previous day. Results The mobile tool is currently used to collect dietary intake (1) among 960 children 0–18 months of age enrolled in the EFFECTS trial (ClinicalTrials.gov Identifier: NCT03759821) in Mara, Tanzania, and (2) among adult families enrolled in the DECIDE study in Dar es Salaam. Field workers were first trained on paper-based methods with food models followed by training on tablet-based collection. Because the tool was tailored with the Tanzanian FCT, conversion to nutrient intake for the individual are readily linked. This enables the investigators to look at dietary intake data in real time for quality assurance and analysis. Demonstration of the tool along with dietary profiles and analysis will be compared with the literature. The tool will be made available to the public in December 2019, and can be adapted to different contexts. Conclusions Using mobile-based flexible platforms linked to a pre-existing FCT demystifies the “black box” processes of converting dietary intake to nutrient intake, thus reducing the time and labor needed using the traditional paper-based 24hr-DR method. Funding Sources This study is funded through the Drivers of Food Choice Grants Program by Bill and Melinda Gates foundation and UK AID.

At first, no doubt, only the reproduction and transmission of works of art will be affected. It will be possible to send anywhere or to re-create anywhere a system of sensations, or more precisely a system of stimuli, provoked by some object or event in any given place. Works of art will acquire a kind of ubiquity. We shall only have to summon them and there they will be…They will not merely exist in themselves but will exist wherever someone with a certain apparatus happens to be. (Paul Valéry, ‘The Conquest of Ubiquity’, 225-6) Paul Valéry made these remarks in 1934, as the first drive-in movie theater opened in New Jersey, as Muzak was born, as the Associated Press started its international wirephoto service, and as a company called Imperial & International Communications renamed itself Cable & Wireless. Regular TV broadcasting would begin in England two years later, and in the U.S. in 1939, the same year John Atanasoff and Clifford Berry completed the prototype of the first digital computer. (Caslon Analytics) Valéry’s prognostications may of course be read alongside the thinking of Walter Benjamin, who quotes this passage in his famous essay on ‘The Work of Art in the Age of Mechanical Reproduction’. Both stress that it is not simply the forms taken by art works that are changing, but their very conditions of possibility, or put another way (Benjamin’s), that they are henceforth designed with their reproducibility in mind. It is therefore neither uniqueness, nor specificity, but the potential for ‘ubiquity’, that yields the value of the work made for the new media. Just as water, gas and electricity are brought into our houses from far off to satisfy our needs in response to a minimal effort, so we shall be supplied with visual or auditory images, which will appear and disappear at a simple movement of the hand, hardly more than a sign.(226) Two things have always struck me about Valéry’s analysis. The first is his characterization – for want of a better word, metaphysical – of the new cultural produce. It is not simply a movement from the clunky physicality of the artisanal object to that of the commodity; rather, it is a commutation, a transmogrification, a liquidation of the cultural object, whose value and form henceforth arise according to its new fluidity. The cultural ‘fluid’ – what is given (data) to our ‘sense organs’ – behaves more like energy, or money, than the older art object. These properties suggest a whole new political economy of the culture industries. Just as we are accustomed, if not enslaved, to the various forms of energy that pour into our homes, we shall find it perfectly natural to receive the ultrarapid variations or oscillations that our sense organs gather in and integrate to form all we know. I do not know whether a philosopher has ever dreamed of a company engaged in the home delivery of Sensory Reality So began what we might call our Broadband Dreaming. Secondly, Valéry cannot but invoke the public utility company, a dominant corporate form in his day, but which to us is an endangered species, having almost liquidated itself over the course of the last few decades’ ecstatic neoliberalism. According to the Shorter OED, the “utility” provides something “able to satisfy human needs or wants”; it is a service (such as electricity or water) considered essential to the community; and it describes the provider of such a service or supply, usually ‘a nationalized or private monopoly subject to public regulation’. And this is precisely why I return to Valéry in opening a volume on ‘fibre’. For it is the privatization of communications infrastructure, hastening the closure of this zone of ‘public’ interest and community ‘needs’ – and this is as much about the downgrading of expectations as of actual services – that underlies the current political economy of networks and networked culture, and which prompts many of the articles collected here. What’s more, Valéry is especially alert to the peculiar purity of demand that the utility assumes, and our impatience for art’s sensory data “when not only our mind desires it, but our soul and whole being craves and as it were anticipates it”. Perhaps this well-nigh existential impatience is a necessary condition of networking – will we ever be satisfied with the bandwidth we have? As Gerard Goggin writes in the feature article: As the citizen is recast as consumer and customer, we rethink our cultural and political axioms as well as the axes that orient our understandings in this area. Information might travel close to the speed of light, and we might fantasise about optical fibre to the home (or pillow), but our terrain, our band where the struggle lies today, is narrower than we wish. That which we have ‘on tap’ has a way of engendering in us a reliance and an appetite somewhat out of keeping with actual need. Where conventional economic analysis might therefore struggle to explain our current obsession with fibre, histories of addiction, of affect and of symbolic exchange might succeed. The Fibreculture Flavour When we started the Fibreculture list in early 2001, national communications policy was a central concern, as was the question of how to make the best of it through critique and alternative networking practices, against the many challenges presented by the global and local zeitgeist of privatization, and by the post-dotcom deflation of the telecoms sector. Ravenous former monopolies, in rebound mode, were punished for their over-extensions into markets they knew little about, as the blue skies clouded over. Against this backdrop, it seemed most urgent to support, build upon, and learn from the experiences of a panoply of alternative media networks – of virtual communities getting real, and real communities going virtual – in order to learn the lessons of the dotcom debacle. Buzzwords were: D.I.Y. and tactical media, openness, sustainability, and collaborative and distributed models. But this collaboration between Fibreculture and M/C is not just content-sharing by two networks with overlapping interests, although this sort of temporary network chiasm demonstrates an untapped flexibility that ICTs retain in spite of the calcification of their institutions and their economic devaluation post-dotcom. Rather, at the heart of this experiment was an alternative peer-review process, a much-needed intervention into the orthodoxy (too long unrenovated) of blind peer-review. It took the form of a supplementary round of ‘collaborative text filtering’. Traditionally, peer-review is closed (‘blind’), centralized, and tends to be somewhat arbitrary; our alternative is distributed, open and more heuristic. From the list’s subscribers, small cells of four or five readers were formed; submissions were posted to the list, assigned to a cell, and readers were asked to post their critical responses within two weeks. Some of the ensuing dialogue was fascinating, all of it engaged and generous. The Fibreculture flavour thus consists of a wider discussion and debate inflecting the author’s final submission. ‘Review’ here was oriented towards an opening, rather than a closure, of the text, giving rise to a sharing of resources, references and informed opinions. These exchanges remain accessible via the list archives (look for subject lines ‘MCFIBRE’ and ‘Re: MCFIBRE’) at: <http://lists.myspinach.org/archives/fibreculture/2003-June/subject.html> <http://lists.myspinach.org/archives/fibreculture/2003-May/subject.html> What’s lost is anonymity and the discursive or disciplinary specialization of reviewers – both are key components of the older model, both with their downside. The question must be asked: If interdisciplinarity means anything beyond the proliferation of competing discourses, what are its implications for the practices and economies of academic publishing, and for the ‘knowledge economy’ generally? Of course, the spread of topics does mirror Fibreculture’s interests. Half of the authors assembled here are regular contributors to the list. They include its co-founder, Geert Lovink, who manages to report and speculate (at once!) on the much-paraded relationship between art and science; and Gerard Goggin, whose informative feature article takes up many of the concerns raised above, with respect to broadband infrastructure (and policy) in particular. Emy Tseng and Kyle Eischen take the notion of infrastructure more technically in considering how it might inform a progressive techno-geography. Fibreculture explores the politics of networks and ICTs, but also their cultures. The experiential (and ‘affective’) dimension of networked culture was also a prevalent theme of responses to the Call For Papers, including artist and architect Petra Gemeinboeck’s theoretical explanation of her installation Maya – Veil of Illusion. Fibre is where the economic meets the social, where the public meets the private, and intrudes upon it. Grayson Cooke responds in kind (and with humour) to the intrusive excesses of Spam. For Adrian Mackenzie, both social and technical practices “are integrated in our politics. When politics integrates human affairs and technical things, collective affects concerning infrastructure arise… Infrastructures are integral to how cultural forms of life render and inhabit their worlds.” But some aspects of sociality migrate to the networks more easily than others, as Jon Marshall discovers in his analysis of gendered and gendering behaviour online. For all their complexity, the interweavings of affect in the networks are anything but random. As we find in Andrew Murphie’s anthropological musing (after José Gil) on the place of ritual in the technosphere: Even at its apparently most disorganized … (in ritual ecstasy for example), ritual magic is in reality extremely organised (although an organisation of forces and translations rather than one of stable states). As Gil writes, even the 'gestures, words, or cries of the possessed are coded'. Indeed, the codes involved are precisely those of possession, but of a possession by networks rather than of them… Also of a theoretical bent is Andrew Goffey’s fascinating synopsis of the relationship – potentially very revealing – between immunology and theories of networked communication and organization. A welcome reminder of the necessity, and the speculative pleasures, of pressing on with cross-disciplinary investigation, even when it seems ‘interdisciplinarity’ has devolved from a type of work to a mere ‘framework’ for funding agendas and institutional window-dressing. As with all Fibreculture projects, no all-inclusive vision of anything is offered here. What we present instead is another installment of networked multiplicity, the unpredictable mixture of codes, idioms and critical thought on which list cultures seem to thrive. With thanks to the team at M/C, to the contributors and reviewers (especially Mel Gregg, Ned Rossiter and Esther Milne), and to all who contribute to the Fibreculture community. http://www.fibreculture.org Works Cited Paul Valéry, ‘The Conquest of Ubiquity’, in Aesthetics, trans. Ralph Manheim, London: Routledge and Kegan Paul, 1964. Caslon Analytics, ‘Media and Communications Timeline’ 1926-50 <http://www.caslon.com.au/timeline5.htm> accessed 18/08/03 Links http://lists.myspinach.org/archives/fibreculture/2003-June/subject.html http://lists.myspinach.org/archives/fibreculture/2003-May/subject.html http://www.caslon.com.au/timeline5.htm http://www.fibreculture.org/ http://www.fibreculture.org/index.html http://www.fibreculture.org/mcfibre.html Citation reference for this article Substitute your date of access for Dn Month Year etc... MLA Style Teh, David. "Fibre " M/C: A Journal of Media and Culture< http://www.media-culture.org.au/0308/01-editorial.html >. APA Style Teh, D. (2003, Aug 26). Fibre . M/C: A Journal of Media and Culture, 6,< http://www.media-culture.org.au/0308/01-editorial.html >

Introduction Within wellness circles, there has been growing concern over an increasing focus on Alternative Right (or Alt-right) conspiracy (see Aubry; Bloom and Moskalenko). Greene, referring to a definition provided by the Anti-Defamation League, defines the Alt-right as a loose political network characterised by its rejection of mainstream conservatism, embrace of white nationalism, and use of online platforms (33). The “wellness revolution”, on the other hand, which marked a split from the health care sector in which “thought leaders” replaced medical experts as authorities on health (Pilzer, qtd. in Kickbusch and Payne 275), combines New Age practices with ideological movements that emphasise the “interdependence of body, mind and spirit” (Voigt and Laing 32). It has been noted that there is overlap between the circulation of conspiracy theory and New Age mysticism (see Ward and Voas; Parmigiani). Influencers following the Paleo diet, or Palaeolithic diet, such as Australian celebrity chef and Paleo diet guru Pete Evans, have also come under fire for sharing conspiracy theories and pseudoscience (see Brennan). Johnson notes that the origins of the Paleo diet can be traced back to 1975, with the publication of Dr Walter Voegtlin’s book The Stone Age Diet. This text, however, has been largely disavowed by Paleo leaders due to Voegtlin’s “white supremacist, eugenicist, and generally unpalatable politics”. Nevertheless, it is interesting to consider how white nationalism and conspiracy theory may overlap within the wellness space. A specific example occurred in 2020, when Pete Evans shared an Alt-right conspiracy meme to his Facebook account. The ‘butterfly-caterpillar meme’ contained the image of a black sun, a symbol equated with the swastika (Goodrick-Clarke 3). Though Evans later commented that the sharing of the hate symbol was unintentional, and that he misunderstood the symbol, this case raised questions about the ability of wellness influencers to amplify white nationalist messaging. This essay is concerned with the question: what makes the wellness industry a target for the spreading of white nationalist ideas? It argues that the wellness industry and far-right ideology possess a pre-occupation with bodily purity which makes it more likely that white nationalist material carrying this message will be spread via wellness networks. Through a critical examination of the media surrounding Evans’s sharing of the butterfly-caterpillar meme, this case study will examine the ideological aspects of the Paleo diet and how they appeal to a white nationalist agenda. Focussing on the Australian context, this essay will theorise the spreadability of memes in relation to white nationalist symbolism. It contends that the Paleo diet positions foods that are not organic as impure, and holds a preference for positive messaging. Alt-right propaganda packaged in a positive and New Age frame poses a danger in that it can operate as a kind of contagion for high-profile networks, exponentially increasing its spreadability. This is of particular concern when it is considered that diet can have an impact on people’s actions outside of the online space: it impacts what people consume and do with their bodies, as evidenced by calls for eating disorders created by algorithmic repetition to be considered a ‘cyber-pathy’. This creates the conditions for the wellness industry to be targeted using memes as recruitment material for white nationalist groups. The Paleo Diet and the Sharing of a Neo-Nazi Meme Pete Evans is a famous Australian TV Chef from the hit series My Kitchen Rules, a show that ran from 2010-2020. The show followed pairs from different households as they cooked for Evans and his co-host Manu Feildel. During the show’s run, Evans also became known for spruiking the Paleo diet, producing several cookbooks and a documentary on the topic. According to Catie Gressier, who conducted a study of Paleo dieters in Melbourne, Paleo’s aim is “to eat only those foods available prior to the agricultural revolution: meat, fish, vegetables, nuts, seeds and a small amount of fruit” and that this framed as a more “authentic” diet (3). This is seen as an ideological diet as opposed to others which may consist of rules or eating restrictions. The Paleo diet stresses “real foods” or “organic foods as close to their real state as possible” (Ramachandran et al.). Studies find that the paleo diet can be very nutritious (Cambeses-Franco et al. 2021). However, it is important to note that the presence of multiple influencers and thought leaders in the field means that there can be several variations in the diet. This article will limit its examination to that of the diet promoted by Evans. A common rationale is that the human body is incompatible with certain mass-produced foods (like grains, pulses, and dairy products, sugar, salt, and modification practices (like food processing), and that these are the cause of many modern conditions (Cambeses-Franco et al. 2021). While growing concerns over unnatural additives in foods are warranted, it can be observed that in Evans’s case, the promotion of the Paleo diet increasingly blurred the line between pseudoscience and conspiracy. In his Paleo diet book for toddlers, Evans emphasised the importance of the ideological diet and suggested that parents feed their toddlers bone broth instead of breast milk, prompting a federal investigation by the health department (Brennan). This escalated in 2020 during the global pandemic. In January, Evans promoted the work of a prominent anti-vaccine advocate (Molloy). In April, his Biocharger device, which he claimed could cure coronavirus, earned him a hefty fine from the Therapeutic Goods Administration (White). In November, several months after My Kitchen Rules was cancelled, Evans posted an Alt-right political cartoon with the image of a black sun, a symbol equated with the swastika (Goodrick-Clarke 3), to his Facebook account (Gillespie). In later news reports, it was also pointed out that the black sun symbol was emblazoned on the backpack of the Christchurch shooter (see Sutton and Molloy) who had targeted two mosques in Christchurch, New Zealand, killing 51 people and injuring 40. Initially, when a user on Facebook pointed out that the meme contained a black sun, Evans responded “I was waiting for someone to see that” (Evans, qtd. in Gillespie). Evans eventually recanted the image, writing: sincere apologies to anyone who misinterpreted a previous post of a caterpillar and a butterfly having a chat over a drink and perceived that I was promoting hatred. I look forward to studying every symbol that have ever existed and research them thoroughly before posting. Hopefully this symbol ❤️ resonates deeply into the hearts of ALL! (Evans, qtd. in Gillespie). The post was later deleted. In December of 2020, Evans’s Facebook page of around 1.5 million followers was removed due to its sharing of conspiracy theories and misinformation about the coronavirus (Gillespie). However, it should be noted that the sharing of the caterpillar-butterfly meme was different from the previous instances of conspiracy sharing, in that Evans stated that it was unintentional, and it included imagery associated with neo-Nazi ideology (the black sun). Evans’s response implies that, while the values of the Paleo diet are framed in terms of positivity, the symbols in the butterfly-caterpillar meme are associated with “promoting hatred”. In this way, Evans frames racism as merely and simplistically an act of hatred, rather than engaging in the ways in which it reinforces a racial hierarchy and racially motivated violence. According to Hartzell (10), white nationalists tend to position themselves as superior to other races and see themselves as protectors of the “white race”. “White” in this context is of European descent (Geary, Schofield and Sutton). There are conspiracy theories associated with this belief, one of which is that their race is under threat of extinction because of immigration from ‘undesirable’ countries of origin. This can also be observed in the Alt-right, which is a white nationalist movement that was created and organised online. According to Berger, this movement “seeks to unify the activities of several different extremist movements or ideologies”. This is characterised by anti-immigrant sentiment, conspiracy theories, and support for former US President Donald Trump. It can be argued, in this case, that the symbol links to a larger conspiracy theory in which whiteness must be defended against some perceived threat. The meme implies that there is an ‘us’ versus ‘them’, or ‘good’ versus ‘evil’, and that some people are ‘in the know’ while others are not. Spreadable Memes An important aspect of this case study is that this instance of far-right recruitment used the form of a meme. Memes are highly spreadable, and they have very complex mechanisms for disseminating ideas and ideology. This can have a dramatic impact if that ideology is a harmful one, such a white supremacist symbol. While the digital meme, an image with a small amount of text, is common today, Richard Dawkins originally used the term meme to describe the ways in which units of culture can be spread from person to person (qtd. in Shifman 9). These can be anything from the lyrics of a song to a political idea. Jeff Hemsley and Robert Mason (qtd. in Shifman) see virality as a “process wherein a message is actively forwarded from one person to other, within and between multiple weakly linked personal networks, resulting in a rapid increase in the number of people who are exposed to the message” (55). This also links to Jenkins, Ford, and Green’s notions of spreadability (3-11), a natural selection process by which media content continues to exist through networked sharing, or disappears once it stops being shared. Evans’s response indicates that he merely shared the image. Despite the black sun imagery, a Make America Great Again (MAGA) hat is clearly present. A political presence, and one that is associated with white nationalism, is present despite Evans’s attempts to frame the meme in the language of innocence and positivity. This is not to say Evans is extremist or supports a white nationalist agenda. However, in much the same way that sharing of imagery may not necessarily indicate agreement with its ideological messaging, this framing creates a way in which wellness influencers may avoid criticism (Ma 1). Furthermore, the act of sharing the meme, regardless of intention, amplifies its message exponentially. The Paleo Diet, the Far Right and Purity This overlap between wellness and white nationalist ideology is not new. In Jules Evans’s exploration of why QAnon is popular with New Age and far-right followers, she points to the fact that many Nazi leaders – Hitler, Hess, Himmler – “were into alternative medicine, organic and vegetarian diets, homeopathy, anti-vaxxing, and natural healing”. Similarly, Bernhard Forchtner and Ana Tominc argue that a natural diet which focussed on food purity was favoured by the Nazis (421). In their examination of the German neo-Nazi YouTube channel Balaclava Küche they argue add that “present-day extreme right views on environment and diet are often close to positions found in contemporary Green movements and foodie magazines” (422). Like neo-Nazi preoccupations with food, the Paleo diet’s ideology has its basis in the concept of purity. Gressier found that the Paleo diet contains an “embedded moralism” that “filters into constructions of food as either pure or polluting” (1). This is supported by Ramachandran et al.’s study, which found that the diet “promoted ‘real food’ – or the shift to consuming organic whole foods that are as close to their natural state as possible, with an avoidance of processed foods”. This framing of the food as real creates a binary – if one is real, the other must not be. Another example can be seen in Pete Evans’s Webpage, which lists about 33 Paleo recipes. The Butter Chicken recipe states: the paleo way of life is not meant to be restrictive, as you can see from this lovely butter chicken recipe. All the nasties have been replaced with good-quality ingredients that make it as good, if not better, than the original. I prefer chicken thighs for their superior flavour and tenderness. The term “nasties” here can be seen to create a dichotomy between real and fake, the west and the east. We see these foods are associated with impurity, the foods that are not “real foods” are positioned as a threat. It can be seen as an orientalist approach, othering those not associated with the west. As can be observed in this Butter Chicken recipe that is “getting rid of the nasties”, it appropriates and ‘sanitises’ ingredients. In her article on the campaign to boycott Halal, Shakira Hussein points out that “ethnic food” presents as multiculturalism in the context of white chefs and homecooks, but the opposite is true if the roles are switched (91). Later in her essay “Halal Chops and Fascist Cupcakes”, she discusses the “weaponisation of food” and how specific white nationalist groups express disgust at the thought of consuming Muslim food. This ethnocentric framing of butter chicken projects a western superiority, replacing traditional ingredients with ‘familiar’ ingredients, making it more palatable to nationalistic tastes. Spreading Consumption I have established that the Paleo diet, with its emphasis on ‘real foods’, is deeply embedded with nationalist ideology. I have also discussed how this is highly spreadable in the form of a meme, particularly when it is framed in the language of positivity. Furthermore, I have argued that this is an attempt to escape criticism for promoting white nationalist values. I would like to turn now to how this spreadability through diet can have an impact on the physical actions of its followers through its digital communication. The Paleo diet, and how to go about following it as described by celebrity influencers, has an impact on what people do with their bodies. Hanganu-Bresch discusses the concept of orthorexia, a fixation with eating proper foods that operates as a cyber-pathy, a digitally propagated condition targeting media users. Like the ‘viral’ and ‘spreadable’ meme, this puritanical obsession with eating can also be considered both a spreadable condition and ideology. According to Hanganu-Bresch, orthorexia sees this diet as a way to overcome an illness or to improve general health, but this also begins to feel righteous and even holy or spiritual. This operates within the context of neoliberalism. Brice and Thorpe talk about women’s activewear worn in everyday settings, or ‘athleisure’, as a neoliberal uniform that says, ‘I’m taking control of my body and health’. To take this idea a step further, this uniform could be extended out into digital spaces as well in terms of what people post on their profiles and social media. This ideological aspect operates as not only a highly spreadable message, but one that is targeted at the overall health of its followers. It encourages not only the spreading of ideology, in this case, white nationalist ideology, but also the modification of food consumption. If this were then to be used as a vehicle to spread messages that encourage white nationalist ideology, it can be seen to be not only a kind of contagion but a powerful one at that. White nationalist iconography that is clearly associated with white supremacist propaganda has the potential to spread extremism. However, neoliberal principles of discipline and bodywork operate through “messages of empowerment, choice, and self-care” (Lavrence and Lozanski, qtd. in Brice and Thorpe). While racist extremism does not necessarily equate to neoliberal and ethnocentric values, a frame of growth, purity, and positivity create an overlap that allow extremist messaging to spread more easily through these networks. Conclusion The case of Pete Evans’s sharing of the butterfly-caterpillar meme exemplifies a concerning overlap between white nationalist discourse and wellness. Ideologically based diets that emphasise real foods, such as the Paleo diet, have a preoccupation with purity and consumption that appeals to white nationalism. They also share a tolerance for the promotion of conspiracy theory and tendency to create an ‘us’ versus ‘them’ dichotomy. Noting these points can provide insight into a potential targeting of the wellness industry to spread racist ideology. As research into spreadability shows, memes are extremely shareable, even if the user does not grasp the meaning behind the symbolism. This article has also extended the idea of the cyberpathy further, noting a weaponisation of the properties of the meme, for the purposes of radicalisation, and how these are accelerated by celebrity influence. This is more potent within the wellness industry when the message is packaged as a form of growth and positivity, which serve to deflect accusations of racism. Furthermore, when diet is combined with white nationalist ideology, it may operate like a contagion, creating the conditions for racism. Those exposed may not have the intention of sharing or spreading racist ideology, but its amplification contributes to the promotion of a racist agenda nevertheless. As such, further investigation into the far-right infiltration of the wellness industry would be beneficial as it could provide more insight into how wellness groups are targeted. 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