Suchergebnisse

This paper is aimed at contextualizing the approach of Community Based Development as an alternative solution of communities to reduce dependency to the outer forces. It is conducted by examining a heavily urbanized area in Central Jakarta and to compare it with different scales of contexts. Kelurahan Cideng has very unique context since its urban environment has particular population composition of the dichotomic extremes: the poor and the rich as well as those involved in formal and informal employment. The study treats a national government's policy of the integration of Posyandu, BKK and provincial initiative of PAUD as the interplay with the socio-economic context of Cideng.

Da'wah for the development of society and the people is an activity of the Prophet sallallaahu Wassalam which is supported by an established economy. This we can see how the gait of the Prophet sallallaahu Wassalam with Ummul the believer Khadijah radhiallahu'anhu in preaching to improve the condition of the people from the downturn of civilization. Likewise, the companions of the Prophet Muhammad, carried out the mission of da'wah at the expense of their wealth. How did Uthman bin Affan sacrifice buying a well from a Jew for the Muslims. What about his wealth Abu Bakr freed the slaves. There are many examples in Islam about the sacrifice of wealth in preaching. In addition to government policies, community economic empowerment can be carried out, including by opening a business unit. With the existence of a business unit, it will create jobs that absorb human labor. The businesses developed vary from simple business units in the form of MSMEs, home industries, cooperatives, as well as large managed business units such as factories, tourism offices, banking and so on. It is time for Muslims to unite in advancing the economy so that Muslims are free from the shackles and colonialism in the capitalist, hedonistic and materialistic era by moving the people's economy, in the form of establishing sharia markets, sharia-based tourism activities, as well as the government's attitude that issues pro-independence economic policies. Islamic law and support Islamic banking programs in Indonesia. ; Dakwah pengembangan masyarakat dan umat merupakan kegiatan Rasulullah Shallallahu Wassalam yang ditopang oleh perekonomian yang mapan. Hal ini dapat kita lihat bagaimana kiprah Rasulullah Shallallahu Wassalam bersama Ummul mukminin Khadijah radhiallahu'anhu dalam berdakwah memperbaiki keadaan umat dari keterpurukan peradaban. Begitu pula para sahabat-sahabat Rasulullah SAW, mengemban misi dakwah dengan mengorbankan harta kekayaan mereka. Bagaimana pengorbanan Utsman bin Affan membeli sumur dari seorang Yahudi untuk kaum muslimin. Bagaimana dengan kekayaannya Abu Bakar membebaskan para budak. Banyak teladan dalam Islam tentang pengorbanan harta dalam berdakwah. Selain adanya kebijakan pemerintah, pemberdayaan ekonomi masyarakat dapat dilakukan diantaranya dengan membuka unit bisnis. Dengan adanya unit bisnis akan membuka lapangan pekerjaan yang menyerap tenaga kerja manusia. Bisnis yang dikembangkan bermacam-macam mulai dari unit bisnis sederhana berupa UMKM, home industri, koperasi, maupun unit bisnis yang yang dikelola secara besar seperti pabrik, perkantoran pariwisata, perbankan dan lain sebagainya Sudah saatnya umat Islam bersatu padu memajukan ekonomi agar Umat Islam lepas dari belenggu dan penjajahan dalam era kapitalis, hedonis serta matrealistis dengan menggerakkan ekonomi keumatan, berupa didirikannya pasar-pasar syariah, kegiatan pariwista berbasis syariah, serta sika pemerintah yang mengeluarkan kebijakan ekonomi yang pro pada syariat Islam dan mendukung program perbankan syariah di Indonesia.

The Articles in this symposium and the experiences they report show that, for lawyers, Community Economic Development (CED) has become a more expansive and more complex subject than it was when we discovered it two decades or so ago. The Articles and the experiences are particularly revealing about what I would guess have been the two central preoccupations of lawyers in the field. The first, of course, is what we mean by community, and more specifically, how a community can become – or be regarded as – a legal and political actor. The second concerns lawyer accountability. Progressive lawyers have long been preoccupied with accountability to their disadvantaged clients – too much, I sometimes think – but the concern seems particularly pressing where lawyers represent groups. CED is the newest and in some respects most mysterious form of group representation.

Within a five-minute walk of the Stony Brook subway stop in the Jamaica Plain section of Boston, you can encounter the following: A renovated industrial site of about five acres and sixteen buildings that serves as a business incubator for small firms that receive technical assistance from the Jamaica Plain Neighborhood Development Corporation (JPNDC), a nonprofit community development corporation, which is also housed there. Known as the Brewery after its former proprietor, a beer-maker, the complex is owned by a nonprofit subsidiary of JPNDC. A 44,000-foot "Stop & Shop" supermarket. The market opened in 1991 after years in which the community had been without a major grocery store. It lies next to a recently renovated Community Health Center and a large high-rise public housing project. The land on which the market and health center sit was developed and is owned by a limited partnership that includes, in addition to a commercial investor, JPNDC and the Tenant Management Corporation of the housing project. Some of the income from the market and health center leases goes into a Community Benefits Trust Fund that supports job training and business development activities. A cluster of small, attractive multi-unit residential buildings containing a total of forty-one homes. These units were built with support from the Federal Low Income Housing Tax Credit, and they are occupied by low and moderate income families at rents limited to thirty percent of family income. The buildings are owned by a limited partnership in which the general partners are a subsidiary of JPNDC and a resident cooperative; the limited partners include five conventional business corporations and a nonprofit corporation with a board composed of prominent government and business figures that promotes housing development throughout the state. Two recently renovated apartment buildings – one with eleven units and one with forty-five units – designed with common areas and facilities for medical support for elderly residents. The project benefits from large federal grants. It is owned by JPNDC; the units are rented to the tenants at rents that cannot exceed thirty percent of their income. A wood-frame building containing three apartments recently renovated by JPNDC with support from various public programs. JPNDC then sold it at a price well below market value to an individual, who, as a condition of ownership set out in the deed, must live in one of the units and rent the others only to people who meet specified income eligibility conditions at specified rents. These institutions are products of the Community Economic Development (CED) Movement. Although it is unusual to find so many concentrated in such a small area-there are still others there that I have not mentioned-such projects can be found in most cities; their numbers have increased substantially in recent years, and there will be many more of them if current programs succeed. Such projects figure prominently in the most optimistic and innovative approaches to urban poverty on both the left and the right. They exemplify a kind of social entrepreneurialism that is flourishing across the country.' As support for traditional welfare and public housing programs has waned, there has been a corresponding (though far from proportionate) increase in support for CED. The Movement has been fueled by trends toward decentralizing public administration on the one hand and channeling the development of local markets along socially desirable paths on the other. It has also been encouraged by changes in the contours of urban politics, especially new strategies by neighborhood activists.

9. Building High-Performance Organizations10. Real Estate: Developing Physical Capital; 11. Financial Capital: Business Development and Financial Infrastructure; 12. Lobbying and Advocacy; Part IV: Putting It All Together; 13. Expanding Social and Political Capital; 14. Special Challenges in Community Development: Racism and Regionalism; 15. Community Building: A New Synthesis; 16. Conclusion; Appendix I: Anymidwest City Exercise; References; Index.

In Community Economic Development and Social Work, you'll find innovative theoretical approaches to the newly emerging field of community economic development (CED). You'll see how community leaders, residents, community organizations, social workers, city planners, local business owners, bankers, and/or investors can come together to promote successful CED.Community economic development (CED) is a strategy that addresses social and economic development goals, creates jobs, builds assets, and strengthens the social fabric of communities. In Community Economic Development and Social Work, you'l

Community economic development (CED) appeals to both the left and right wing of the political spectrum for different reasons. While some might find this to be a strength of the movement, it will be argued in this thesis that this may not be the case. CED can be all things to all people. Without some form of ideological analysis, the CED movement risks being co-opted by the right wing status quo forces of our society and fails to be a progressive source of change to address structural issues of inequality and oppression. This thesis develops a CED ideological model that can be used as a lens to inform both CED theory and practice. Case studies of SEED Winnipeg, the Assiniboine Credit Union and the People's Cooperative will be used to illustrate the potential application of the CED ideological model. A discussion of the definition of CED is initially presented followed by an outline of the analytical tools that are used to develop the CED ideological model and to guide the case studies. This includes an examination of the extent to which a CED approach embraces gap filling or transformative objectives. The construction of the proposed CED ideological model based on class, market and state theory perspectives is reviewed. A modified version of the George and Wilding (1996) ideological framework is utilized including the perspectives of anti-collectivists, reluctant collectivists and collectivists. Feminist, anti-racist and anti-colonial perspectives of the CED ideological model are presented as other key elements that need to be examined within the ideological analysis model. The theory, strategies and impact measurements of CED that informs the proposed ideological analysis is further examined with respect to each of the respective CED organizations involved in the case studies. The thesis concludes with a discussion about the importance for the CED movement to have concrete tools to better analyze the role and impact of ideology on CED theory and practice. ; February 2011