This research was aimed to synthesize cinchonidine isobutyrate ester and conduct a preliminary assay for anticancer agent using cytotoxicity assay to Artemia salina Leach larva, or also known as brine shrimp lethality test (BSLT). Cinchonidine, a compound that has quinoline rings and quiniclidine ring, is a quinine analogue and stereoisomer of cinchonine. Cinchonidine is predicted to have anticancer activity. Synthesized ester was aimed to gain higher lipophilicity. Higher lipophilicity makes it easier for the compund to pass through cell membrane. The esterification process used DMAP as a catalyst, DCC as an activator, and isobutyric acid as a carboxilyc acid. Isobutyric acid is a type of short chained fatty acid that usually acts as an anticancer prodrugs. The product is identified by ESI-MS, FT-IR, 1H-NMR, dan 13C-NMR. Ester cinchonidine isobutyrate is gelatinous and colourless with yield of 21,77%. BSLT result showed that cinchonidine isobutyrate ester had LC50 value of 75.16 ppm which was more toxic than cinchonidine that had LC50 value of 99.2 ppm. It was proved that higher lipophilicity could increase pharmacology activity

The problem of terrorism in Indonesia is clearly troubling all circles to any social aspect. Efforts made by the government are still predominantly spontaneous and repressive. Besides, the explanation of social theory in explaining terror behavior in Indonesia is still not able to provide a broad and in-depth insight, so this problem has solved on the phenomena that appear on the surface only. Therefore, it is important to find a complex theoretical explanation that can be overcome to the root. The focus of the study is to analyze how the social reproduction of terror behavior in Indonesia with the perspective of Pierre Bourdieu. The descriptive method with a qualitative approach was used in this research. The method of data collection is done by using observation, interview and documentation techniques. The results of this study show that terror behavior in Indonesia is an inner thought that lasts for quite a long time. The practice of terror does not happen instantly due to a certain momentum reaction. The reproduction of the terror behavior practice indicates the existence of a well-maintained habitus in the community. Their struggle is also inseparable from the existence of social capital and economic capital for the actors. Religious tendencies are used as a media that is considered appropriate to perpetuate the socialization process.

The Republic of Indonesia needs a mitigation system due to considering how vulnerable the archipelago to disasters. Compiled from The National Disaster Management Authority (BNPB) data in 2021, Indonesia will have to deal with 1,441 natural disasters in the period from January to June. This situation gets worse because until now Covid-19 is still high in various corners of the country. Various efforts in the context of handling the disasters have encountered obstacles that could slow down the recovery of the community. Indonesia's disaster management is still absent in playing its role. Therefore, it is necessary to optimize various aspects, including social and cultural capital as an important force. Natural disaster mitigation needs to be done by basing the wealth of cultural heritage, traditions and local wisdom. In addition to saving budget, mitigation models that use social power like this are more responsive so that prevention and recovery can be carried out earlier. This study aims to analyze and identify socio- cultural intervention as a disaster mitigation. This study uses a qualitative method with an explanatory descriptive approach. The data collection was done by using observation, interview, and documentation techniques. The result of this study indicates that disaster management in Indonesia is still spontaneous and does not optimize mitigation interventions in social and cultural aspects such as social networks and local wisdom values.  The socio-cultural intervention system is very realistic because local wisdom exists in every community in the archipelago. This is good for the community to respond to disaster problems.

Dayak people live on the island of Kalimantan and live in groups such as, Iban, Kayan, Bidayuh, Kanayatn and other groups scattered in small groups and have different characteristics from each other. They live in longhouse (rumah panjang ) the traditional houses that have space for some families to live in. The problem is that many People of Kalimantan do not use rumah panjang  as a place to live, this is due to various factors, such as technological and economic advances that have an impact on changing ways of life. Rumah panjang has traditional values to be preserved as a cultural treasure of Indonesia. If the values of the tradition are extinct along with the loss of (radakng) rumah panjang  in West Kalimantan also lost the wealth of Indonesia. The research was conducted to find out the structure of the division of the room from the rumah panjang (radakng) building. A descriptive approach is used to describe parts of the rumah panjang (radakng). The results of the study are rumah panjang (radakng) consisting of Pante (outer terrace), Sami (porch or inner terrace), Bilik (core room of (radakng) longhouse), Jungkar (kitchen) and Dango (barn), there is also a part of the house that does not blend with the core house and each part of the room has a diverse function and rumah panjang as a place of growth of various cultural heritage such as traditional ceremonies, beliefs, dances, musical instruments and gotong royong (community service).