Peranan Perkebunan Karet dalam Pembangunan Ekonomi Wilayah di Kabupaten Muaro Jambi

Penelitian ini bertujuan untuk mengetahui perkembangan perkebunan karet di Kabupaten Muaro Jambi, mengetahui pekembangan pembangunan wilayah di Kabupaten Muaro Jambi dan mengetahui peranan perkebunan karet dalam pembangunan ekonomi wilayah di Kabupaten Muaro Jambi. Metode analisis data yang digunakan adalah analisis deskriptif, aplikasi microsoft excel dan analisis sektor basis dengan menggunakan formulasi Location Quotient (LQ), analisis kontribusi, analisis Shift Share dan analisis Multiplier jangka pendek. Berdasarkan analisis yang telah dilakukan diperoleh hasil bahwa perkembangan perkebunan karet di Kabupaten Muaro Jambi menurut luas lahan dan produksi mengalami kecendrungan peningkatan, namun berdasarkan tenaga kerja mengalami penurunan nilai. Laju pertumbuhan perkembangan PDRB Kabupaten Muaro Jambi mengalami peningkatan. Kemudian perkebunan karet di Kabupaten Muaro Jambi merupakan sektor basis bagi Kabupaten Muaro Jambi berdasarkan PDRB atas dasar harga konstan dan PDRB atas harga berlaku. Tetapi bukan sektor basis bagi indikator tenaga kerja di Kabupaten Muaro Jambi

3. Manorialism

Parallel to the military and political system called feudalism, and acting as the foundation, was an economic system known as manorialism. The two systems were distinct and could exist without each other, but they were often linked by the fact that a vassal generally be received as a fief, the lordship of one or more small, self-sufficient farming villages called manors. Although the typical manor never existed, and although the manorial system was not found in southern Europe and in the Celtic countries, the general features of this system as it prevailed in the feudal Europe of the eleventh century can be broadly sketched. [excerpt

7. Jerusalem: St. Augustine

Perhaps no individual after Paul exercised an influence on t he history of Christianity comparable to that of Augustine (354- 430). Beyond a doubt the greatest of the Latin Church fathers, he lived during the years when the formative period of the Christian Church was drawing to its close. By the time of his death, the polity, the doctrine, and many of the practices which the Western Church was to carry into the Middle Ages were already clearly recognizable, if not finally set. It was the contribution of Augustine, during the last half of a long and eventful life, to sharpen, expound, and expand upon so many different aspects of the Christian faith and in such a convincing (though sometimes inconsistent) way that there was no significant restatement of Roman Catholic doctrine for more than eight hundred years after his death. When the early Protestants of the sixteenth century wished to return to what they held to be true Christianity, they did so through Augustine. [excerpt

8. The Gothic Cathedral

The Gothic cathedral, like the Summa of Aquinas, the University of Paris, and the Christendom of Innocent III, stands as one of the major expressions of the spirit of the High Middle Ages. The word Gothic, coined by the Renaissance as a term of disparagement, has come recently to have more favorable and appreciative connotations. Such a reevaluation may be due not only to the better perspective that a longer period of time offers us, but also to a deeper understanding of the cultural role of artistic and spiritual symbolism. The artistic expression of the Middle Ages found its supreme embodiment in the architecture of the Gothic cathedral. [excerpt

7. The Making of France as a National State

The west Frankish kingdom of Charles the Bald, which he had received in 843 as his portion of his grandfather\u27s great empire, is geographically the genesis of modern France. In the century of disorder and confusion following the partition of Charlemagne\u27s realm into three kingdoms, government fell into the hands of powerful vassals. From the first, therefore, great lords in France exercised the functions of independent rulers. In 987 they chose one of the weaker of their number, Hugh Capet (987-996), to be king. He and his successors faced two great problems in establishing nationhood in France: how to recover and unite the territories by wrestling control of the land from the great barons; and how to create and develop an effective central government. [excerpt

1. A Brief Survey of Christendom, 500-1100

The towering institution of the Middle Ages was the Church. From birth until death both the highest lord and the lowest serf felt its influence in some way or another, directly or indirectly. After about the year 1000 all men in Western Europe, except for a few Jews and Muslims, were its members. They were expected to support the Church in every way. It was not possible for one with a secular turn of mind to go to the priest and ask, in effect, to have his name erased from the Church\u27s rolls. Even the passing of time was now reckoned from the supposed year of Christ\u27s birth, following the calculations of a sixth century monk. [excerpt

4. The Church\u27s Bid for Intellectual Leadership

We have already noted the Church\u27s claim to teach in all its fulness every doctrine that men ought to be brought to know, and that regarding things visible and invisible, in heaven and on earth. During the Dark Ages it was too busy with other problems to be able to concern itself much with education. While there were sporadic attempts earlier, it was only during the eleventh and twelfth centuries that the Church turned more seriously to the problem of educating its members. This work was carried on primarily in the monastery and cathedral schools. But, because the monasteries of this time were mainly concerned with their own internal problems of reform, and because they were ill-equipped to take care of students who might not be monastically minded, the work of education fell mainly on such cathedral schools as those at Canterbury, Paris, Chartres, and Toledo. [excerpt

2. Rome: Roman Civilization

For our purpose, the importance of the Romans lies in the fact that it was most directly from the ruins of their civilization that our own developed. Therefore, before completing the account of the decline and fall of their empire, we will consider the cultural contributions made by the Romans. The Romans were not great cultural innovators. During the early republic, they were a simple agricultural people who were isolated from the civilizations upon whom the Greeks had drawn as well as from the Greeks themselves. As they began to expand, they came into contact with the Greeks -- first in southern Italy and then in the Balkans -- and began appropriating from them. But this was not properly Greek (or Hellenic) Civilization from which they were borrowing. It was what is known as Hellenistic, and that requires some explanation. [excerpt

1. Introduction

Criticism of the methods and conclusions of the Enlightenment was initiated almost as soon as the movement itself had begun. It is for this reason that this chapter follows immediately after the one on the Enlightenment, rather than after the later chapters on nationalism, liberalism, industrialism, evolutionary biology, and the social sciences. These movements made their appearance during the latter part of the eighteenth century, but often served only to broaden and strengthen the earlier criticisms of the Enlightenment and the demands for a more adequate way of thinking than it offered. The movements of thought with which we are concerned in this chapter — evangelism, utilitarianism, romanticism, and idealism — started in the eighteenth century and became characteristic elements of Western culture during the first part of the nineteenth century. After about 1848 other currents of thought, mainly social and scientific, tended to supplant them. [excerpt

5. The Left Wing: The Anabaptists

Thus far we have considered the churches of the Protestant Reformation which, in spite of their secession from Rome, nevertheless retained some important elements of the Catholic tradition. Luther, Zwingli, Calvin, and Henry VIII all assumed that the churches which they had established should embrace the entire community, and that ideally everyone would become members of the church through infant baptism. Also, these reformers believed in maintaining close relations with the temporal power which, they asserted, was ordained by God for the benefit of men. Nowhere is this attitude seen more clearly than in the case of Richard Hooker, who maintained that the Church of England and the English state were but two aspects of one and the same thing. Each man was a member of church and state, and pad obligations to both. [excerpt