The present study was carried out to characterize the causative genetic mutation in a medium-sized Malaysian Chinese pedigree of three generations affected with familial adenomatous polyposis ( amilial adenomatous polyposis (FAP) is an autosomal dominant condition that is characterised by the development of hundreds to thousands of adenomatous polyps in the colon, beginning during the second or third decade of life. Untreated, colorectal cancer invariably develops and death from carcinoma is expected at a mean age of 42.

The research was motivated by the debate over cultural affairs of football supporters in both theoretical and empirical levels. From these debates there are a number of relevant problems to be studied further, especially emic perspective, ie with respect to (1) the concept of football supporters socially constructed and is rooted in the view Aremania, (2) typology of football supporters among Aremania accordance with the concepts and categories as well as the basic values of what used as the basis of concepts and categorization, (3) football supporter culture is used as the common reference Aremania and the factors that influence it. This research is a qualitative phenomenological, with three methodological implications, namely (1) to put the focus on the observation and study of the social practices that take place as rergularitas daily, (2) to notice cultural aspects or dimensions that surround the practice of social actors, and (3) to put the actors as knowledgeable agents of social practice, it is necessary for the analysis of strategic conduct. The experiment was conducted in Malang, East Java, precisely in the city of Malang, with feld activities for one year, ie since the beginning of October 2011 to October 2012, and obtained the following results. First, Aremania football fans everywhere characterized as football fans in general. This is consistent with the conception of football supporters who claim that football fans are different from other fans because of the audience but also have high levels of bigotry against high club. However, it is wrong to equate Aremania with other football fans. Because, unlike fanatical fanaticism of Aremania of the other football fans. But the ethics are culture fanatic fans who wanted to be constructed by Aremania. Fanatical but should not be to the extent of harm to others. There is respect for the values of humanity while keeping the honor and dignity of the people of Malang. Secondly, based on the emic perspective, football fans have covered broader meaning than merely watching football. Devoting time and energy maximize resources belonging to supporting his favorite club is also interpreted as a football supporter culture. Even time consuming as well as the soul-body to support his/her favorite team is also defned as the culture of football fans. Third, even football and it’s important for Arema people of Malang, but its primacy over the instrumental is more pride and underwriters including a source of honor and dignity of Malang people. This is consistent with the ethos of the culture of the Malang who “comes frst” matter of honor and dignity.

Upacara ritual Batalah (upacara pemberian nama bayi) memiliki bentuk performansi, makna, fungsi, nilai, dan norma yang sangat menarik jika dikaji dalam perspektif antropolinguistik. Dengan demikian, penelitian ini bertujuan mendeskripsikan bentuk performansi, makna, fungsi, nilai, dan norma mantra Batalah pada masyarakat suku Dayak di Kabupaten Landak Kalimantan Barat. Pendekatan yang digunakan adalah pendekatan penelitian kualitatif dengan metode analisis antropolinguistik. Langkah yang ditempuh dalam melakukan analisis adalah dengan cara mengidentifikasi untuk menemukenalinya yang selanjutnya dianalisis dan disimpulkan. Setelah dianalisis dengan menggunakan pendekatan dan metode tersebut, diperoleh hasil-hasil sebagai berikut. Pertama, mantra pada upacara adat Batalah merupakan upacara yang dilakukan untuk pemberian nama pada bayi yang telah lahir agar memiliki perlindungan dari Tuhan yang dalam bahasa Dayak Kanayantn disebut “Jubata”. Mantra Batalah berdimensi transcendent (di luar segala kesanggupan manusia) karena kehidupan di dunia nyata selalu berhubungan antara Tuhan dan manusia, manusia dan alam. Performansi mantra Batalah di Desa Pauh Kabupaten Landak Kalimantan Barat dalam prosesnya berbentuk pemanggilan dukun (orang pintar) dan sesajen. Kedua, makna yang terkandung dalam mantra Batalah adalah sebagai pemberian nama yang sah di mata Tuhan (Jubata) dan di mata Nenek Moyang, sebagai pemberian nama yang sah di kehidupan nyata manusia, dan sebagai nama pelindung. Fungsi mantra di antaranya sebagai alat pengesahan pranata dan kebudayaan, sebagai alat pemeliharaan norma-norma masyarakat dan sebagai alat pengobatan tradisional. Mantra Batalah bagi masyarakat Desa Pauh Kabupaten Landak Kalimantan Barat berfungsi sebagai alat komunikasi dengan Tuhan (Jubata), alat komunikasi dengan nenek moyang, bentuk perlindungan pada bayi, bentuk pemberian nama yang sah, menjaga rasa kekeluargaan, dan sebagai bentuk pelastarian adat dan budaya. Nilai mantra Batalah bagi masyarakat Desa Pauh Kabupaten Landak Kalimantan Barat dikategorikan menjadi dua, yaitu nilai religious dan nilai sosial. Norma dalam mantra Batalah merupakan aturan yang terdapat di setiap kata-kata mantra ketika dalam pembacaan mantra. Saran untuk penelitian selanjutnya yaitu penelitian terhadap mantra dalam upacara ritual Batalah dapat dikaji dari perspektif selain perspektif antropolinguistik, misalnya perspektif semiotik. Selain itu, untuk memperoleh hasil yang maksimal dalam melakukan penelitian sastra khususnya sastra lama, ketepatan dalam memilih sumber data adalah sesuatu yang niscaya.

The implementation of this service aims to share knowledge and increase potential for teachers in the region, especially in the Gunung Pandak Village area, Kec. Performances, Kab. Malang during the pandemic, to increase knowledge about the world of writing scientific journals. The method follows the drawings of each component of the implementation, including observation, identification of problems related to authentic assessments with partners, as well as plans offered to the implementing team for partner service. Analysis of solving problems faced by teachers, namely: needs analysis related to the renewal of an authentically based assessment system. Authentic assessment needs to be introduced to all components, procedures, and developments in learning, while problem analysis is carried out in the form of teacher abilities related to evaluations that have been carried out through participant activities being able to make articles for academic journals that they can use for the purposes of rank or certification. In the implementation process, it is influenced by various factors, including the appeal of the principal who does not require to write a journal. This activity was carried out by an assistant to MINU teachers while learning to write scientific journal articles, namely the writing movement for teachers to gain more useful knowledge.

This paper explains the contradictory phenomena of the life of archipelago farmers in Kida Village, Tameti Island, North Maluku. At the macro level, they are helpless island farmers, left behind, isolated, marginalized, and underdeveloped in social, economic, political, and cultural perspectives. But at the micro-level, they are relatively empowered and are able to survive because of the citizenship space that is built is so meaningful. Hermeneutics-Phenomenology Paul Ricoeur is considered appropriate to be used as an analysis tool with a qualitative research approach. Makayaklo becomes a value base developed regarding their understanding of the meaning and the nature of human life based on religious teachings and philosophies handed down from generation to generation. Thus, it results in two typologiescategorical understandings, namely the rationalsubjective/social humanities category and the social-religious category/transcendental totality, which in this study is then referred to as the basic value of Makayaklo. It can be said that the survival of archipelagic farmers from the stigma of being isolated, left behind, isolated, and helpless archipelago survivors show a picture of survival of the fittest [1] developed based on their understanding of the basic values of the Makayaklo culture at the level of sociocultural in general and the level of relations between citizens specifically.