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"Kabupaten Jember masih menghadapi masalah gizi gangguan akibat kekurangan iodium (GAKI), sebagian besar kecamatannya termasuk dalam kategori daerah endemik GAKI. Salah satu penyebabnya adalah faktor goitrogenik sianida yang mengganggu pembentukan hormon tiroid. Keberadaannya pada beberapa sayuran yang biasa dikonsumsi masyarakat menyebabkan diperlukannya pola konsumsi dan proses pengolahan yang baik agar aman dikonsumsi. Penelitian ini bertujuan mengubah pola konsumsi goitrogenik sianida dan cara pengolahannya melalui penyuluhan gizi dan demonstrasi cara pengolahan pangan sumber goitrogenik sianida yang benar. Penelitian ini adalah sebuah penelitian kuasi eksperimental dengan rancangan pretest-posttest control design. Jumlah sampel sebanyak 196 ibu rumah tangga, terdiri dari 98 orang di setiap kelompok perlakuan dan kontrol. Penelitian dilakukan di Kecamatan Arjasa Kabupaten Jember pada bulan Maret hingga Mei 2013. Hasil penelitian menunjukkan adanya peningkatan konsumsi bahan mentah sumber goitrogenik sebesar 25,98 gram. Namun, tidak terjadi peningkatan konsumsi sianida, justru menurun sebesar 9,09 miligram pada kelompok perlakuan. Hal ini terjadi karena pemilihan cara pengolahan yang tepat sesuai materi intervensi, yaitu beralih ke kulub dan rebus berkuah. Namun penurunan ini tidak signifikan (p = 0,56). Materi tentang GAKI dan cara mereduksi kadar sianida pada bahan pangan sumber goitrogenik sianida bisa dijadikan materi penyuluhan dalam program pencegahan GAKI di Kabupaten Jember.

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Jember still encounter the problem of nutrition iodine deficiency disorders (IDD), most of the district are included in the category of endemic areas. One reason is the cyanide goitrogenic factors that can interfere with the function of the thyroid hormone. Its presence in some commonly consumed vegetables society, causes the need for patterns of consumption and good processing in order to make it safe for consumption. Cyanide is a precursor thiocyanate which disrupt the formation of thyroid hormones through two pathways, active transport and interfere with the activity of thyroid peroxidase. This study aimed to change food pattern and way of processing goitrogenic cyanide food stuff through nutritional counseling and demonstration of food processing to reduce cyanide in goitrogenic food stuff. The research was a quasy-experimental study with pretest-posttest control design. The number of samples 196 housewives, consist of 98 people in the respective treatment groups and control. The study was conducted in the District Arjasa Jember between March and May 2013. The result showed presence of increased consumption of raw materials sources goitrogenic cyanide of 25.98 grams, was not followed by an increase in the consumption of cyanide, which has decreased by 9.09 miligram in the treatment group. This occurs because of the selection of appropriate food processing, switching to boil and blanching (kulub). However, this decrease was not significant (p = 0.56). The material on IDD and how to reduce levels of cyanide in the food source of cyanide can be used as material counseling in prevention programs IDD in Jember."

"ABSTRAKIn the Indonesian historiography, the contest for market between the Chinese and indigenous traders has long attractedmuch scholarly attention, however this issue was actually only part of the story. This article seeks to elaborate theJapanese and Chinese import trade competition in Java during the 1930s depression. Drawing upon both primary andsecondary historical materials, it is argued that instead of creating a time of hardships, the crisispaved the way forJapan?s import trade expansion. Benefiting from thecreation of large market for cheap products amongthe customers inJava suffering from a decline in purchasing power and their owned trade networks, a great number of Japan productswill soon controlle the market. The Chinese found that their well-established economic position was seriouslythreatened. Although Japan?s fast rising market domination was eventually removed, it was due to the changing of thesocio-political environment that created major obstacles for the Japanese to maintain its position, rather than that of theresponses of the Chinese traders."

"Herbal medicines in general are safer than modern drug. This matter is caused by the less side effect of herbal medicines than modern drug. Side effects of herbal medicines can be reduced with the used of right materials, accurat dose, accurat usage time, accurat way of usage, accurat analyze information, and without abusing of herbal medicines itself. Accuracy of materials determine the effect of herbal medicines. Dose measuring in set of gram can lessen possibility the happening of effect which do not be expected. Information which is not supported by adequate basic knowledges and enough study can make traditional drug return to endangering."

"Artikel ini bertujuan untuk mendiskusikan respons orang Using terhadap sakralitas dan fungsi sosial ritual Seblang dalam konteks struktur sosial masyarakat Using, Banyuwangi, Jawa Timur. Metode penelitian yang digunakan adalah kajian pustaka, observasi partisipasi, dan wawancara mendalam, dengan metode analisis fungsional-struktural. Hasil penelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Using sebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus dan alam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampu melintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial. Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktur sosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinan orang Using atas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidak dapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telah terkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang. Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupun psikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.

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This article discusses the response of Using people to sacred values and social function of Seblang ritual in the context of Using society?s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depth interview are methods used in this research, while the analysis uses functional-structural method. The result of this study shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their social structure. The sacredness of Seblang also become a meeting point between ?alam alus? and ?alam kasar?; between the spirits of village?s ancestors (dhanyang) and human beings; between macro cosmos and micro cosmos. The existence of the Seblang ritual?s institution crosses over the temporal boundaries, so until now Using people still maintain the practice as their social and cultural condition support its preservation. The cultural condition relates to religious and knowledge system, while the social condition relates to social structure and geographical environment of village. Such cultural and social conditions become the belief of Using people toward socio-cultural function of Seblang, particularly for fertility in agriculture and their welfare. ?The outer power?, both state?s authority and political parties, cannot intervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public have contributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor?s legacy will cause disharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society."

"Artikel ini bertujuan untuk mendiskusikan respons orang Using terhadap sakralitas dan fungsi sosial ritual Seblang dalam konteks struktur sosial masyarakat Using, Banyuwangi, Jawa Timur. Metode penelitian yang digunakan adalah kajian pustaka, observasi partisipasi, dan wawancara mendalam, dengan metode analisis fungsional-struktural. Hasil penelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Using sebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus dan alam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampu melintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial. Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktur sosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinan orang Using atas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidak dapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telah terkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang. Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupun psikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.

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This article discusses the response of Using people to sacred values and social function of Seblang ritual in the context of Using society?s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depth interview are methods used in this research, while the analysis uses functional-structural method. The result of this study shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their social structure. The sacredness of Seblang also become a meeting point between ?alam alus? and ?alam kasar?; between the spirits of village?s ancestors (dhanyang) and human beings; between macro cosmos and micro cosmos. The existence of the Seblang ritual?s institution crosses over the temporal boundaries, so until now Using people still maintain the practice as their social and cultural condition support its preservation. The cultural condition relates to religious and knowledge system, while the social condition relates to social structure and geographical environment of village. Such cultural and social conditions become the belief of Using people toward socio-cultural function of Seblang, particularly for fertility in agriculture and their welfare. ?The outer power?, both state?s authority and political parties, cannot intervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public have contributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor?s legacy will cause disharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society."

"Artikel ini bertujuan untuk mendiskusikan respons orang Using terhadap sakralitas dan fungsi sosial ritual Seblangdalam konteks struktur sosial masyarakat Using, Banyuwangi, Jawa Timur. Metode penelitian yang digunakan adalahkajian pustaka, observasi partisipasi, dan wawancara mendalam, dengan metode analisis fungsional-struktural. Hasilpenelitian menunjukkan bahwa pranata ritual Seblang merupakan institusi sosial yang difungsikan oleh orang Usingsebagai bagian integral dari struktur sosial mereka. Sakralitas Seblang juga menjadi ajang bertemunya alam alus danalam kasar; manusia dan dhanyang; mikrokosmos dan makrokosmos. Eksistensi pranata ritual Seblang yang mampumelintas-batas tetap diuri-uri oleh orang Using hingga kini lantaran didukung oleh kondisi budaya dan kondisi sosial.Kondisi budaya terkait dengan sistem religi dan sistem pengetahuan, sedangkan kondisi sosial terkait dengan struktursosial dan lingkungan geografis pedesaan. Kondisi budaya dan kondisi sosial tersebut menjadi keyakinan orang Usingatas fungsi sosial-kultural Seblang bagi kesuburan pertanian dan kesejahteraan hidup mereka. Ritual Seblang tidakdapat diintervensi oleh kekuatan luar, baik kekuasaan maupun politik. Memori implisit dan metakognisi yang telahterkonstruksi dalam benak masyarakat berkontribusi atas kepercayaan mereka terhadap sakralitas ritual Seblang.Pengingkaran atas wasiat leluhur tersebut diyakini akan menimbulkan disharmoni, baik secara sosial maupunpsikologis, yang sekaligus akan menimbulkan disharmoni pada struktur sosial masyarakat Using.This article discusses the response of Using people to sacred values and social function of Seblang ritual in the contextof Using society’s social structure in Banyuwangi, East Java. Library study, participatory observation, and in-depthinterview are methods used in this research, while the analysis uses functional-structural method. The result of thisstudy shows that the Seblang ritual is a social institution functioned by Using people as an integral part of their socialstructure. The sacredness of Seblang also become a meeting point between “alam alus” and “alam kasar”; between thespirits of village’s ancestors (dhanyang) and human beings; between macro cosmos and micro cosmos. The existence ofthe Seblang ritual’s institution crosses over the temporal boundaries, so until now Using people still maintain thepractice as their social and cultural condition support its preservation. The cultural condition relates to religious andknowledge system, while the social condition relates to social structure and geographical environment of village. Suchcultural and social conditions become the belief of Using people toward socio-cultural function of Seblang, particularlyfor fertility in agriculture and their welfare. “The outer power”, both state’s authority and political parties, cannotintervene the Seblang ritual. Implicit memory and meta-cognition constructed in the minds of the public havecontributed to their belief in the value of sacred Seblang ritual. They believe the negation of ancestor’s legacy will causedisharmony, both socially and psychologically, which will also lead to disharmony in the social structure of Using society."

"Bacterial lipopolysaccharide (LPS) is impacted in the etiology of inflammatory periodontal disease. Aside from immunopathologic reactions which may be involved in the pathogenesis of the disease, the possibility exist that direct cytotoxic effect on cultured human gingival fibroblasts may be equally destructive. The expression of P53 protein can be one of markers to examine the state of impaired DNA. The purpose of this study was to investigate the effect of LPS toward expression of P53 protein on cultured human gingival fibroblasts. Cultured human gingival fibroblasts were exposed to LPS in concentrations of 50 and 200 ug/ml and untreated medium for a period of 24 and 48 hours. Cells were harvested and prepared for immunohistochemical evaluation. After exposure for 24 and 48 hours, the fraction of P53-positive cells was 81.7% in case of 50 ug/ml LPS, and 88.8% in case of 200 ug/ml LPS. After exposure for 48 hours, the fraction of P53-positive cells was 32.2% in case of 50 ug/ml LPS, and 21.1% in case of 200 ug/ml LPS. None of untreated group showed p53-positive cells. Up-regulation of p53 protein during the initial logarithmic phase of growth may be a consequence of on-going DNA damage."

"Protein hydrolysate was prepared from Paddy (Volvariella volvaceae) mushroom. Hydrolysis uses commercially protease available Protamex ? with enzyme concentration of 0.1% (w/w). Hydrolysis was performed at three different temperatures (room temperature, 40 °C, and 50 °C) with different incubation periods (60, 90, and 120 minutes). Enzyme inactivation was done in 90 °C for 3 minutes. Yield and degree of hydrolysis ranged from 94.76% to 99.55% and19.06% to 24.59%. Protein solubility was about 89?11,8%. The longer time of hydrolysis, the darker the color of protein hydrolysate. Protein hydrolysate which has hydrolysis at 50 °C for 120 minutes has the highest protein yield and the best sensory properties: 4.76 (taste liking), 3.68 (aroma liking), and 4.56 (overall liking). However, this protein hydrolysate has the potential for application as an ingredient in formulated diets."