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"In the three books for children, karen cushman approximates medieval life in manor, village and town and recalls chaucer, who evokes the spirit of the fourteenth century in the canterbury tales....."

"Toleransi adalah sikap yang sepatutnya diambil dalam hubungan antarmanusia yang sarat perbedaan untuk mencapai keharmonisan dan perdamaian. Meskipun begitu, sikap tersebut memang tidak semudah mengucapkannya. Toleransi adalah kemampuan yang harus dipelajari, bukan sifat naluriah manusia, yang cenderung terdorong untuk intoleran terhadap perbedaan yang dianggapnya sebagai ancaman. Intoleransi memang banyak terjadi di mana saja dalam hubungan antarbudaya dan antarmanusia. Anak-anak dan remaja tidak lepas dari masalah tersebut. Intoleransi dapat terjadi atas alasan apa pun, termasuk perbedaan kelas ekonomi, milieu dan orientasi seksual. Contoh kasus untuk ketiga masalah tersebut muncul dalam dua cerita karya Karen-Susan Fessel, "Und Wenn Schon!" dan "Steingesicht". Kedua karya tersebut masing-masing bercerita tentang seorang anak laki-laki dan perempuan yang merasa sengsara karena intoleransi yang mereka terima dari lingkungannya, yang sebaliknya membuat mereka sendiri jadi intoleran. ......Toleration is a stance that should be taken in human relations that is filled with diversity in order to achieve peace and harmony. Even so, the said stance is easier said than done, since the human nature is typically intolerant to differences that are considered as threats. Therefore, toleration is a learned ability beyond human instincts. Intoleration happens anywhere in human relations during childhood and adulthood. Intoleration could happen for any reason, such as differences in economic classes, milieus and sexual orientations. Exemplary cases of the aforementioned problems can be found in two stories by author Karen-Susan Fessel, "Und Wenn Schon!" and "Steingesicht". Those two stories are about a boy and a girl respectively who felt miserable because of the intolerance in their surroundings, which in turn made them intolerant as well."

"Cuplikan atau unggahan mengenai 'Karen' dapat ditemukan di berbagai platform media sosial oleh pengguna Internet. Melalui video TikTok 'Karen' yang diambil dari akun bernama @CalvinLee, artikel ini mengkaji reaksi penonton terhadap rasisme oleh 'Karen' dan bagaimana reaksi tersebut meredefinisi label 'Karen' itu sendiri serta identitas dari orang Amerika dalam keseluruhan narasi. Dengan menggunakan metode penelitian kualitatif melalui pendekatan etnografi virtual, hasil penelitian secara lebih lanjut dijelaskan menggunakan Emotional Broadcast Theory (EBT) of Social Sharing oleh Harber & Cohen (2005) dan Reader’s Reception Theory oleh Hall (1973). Penelitian ini menyimpulkan bahwa mengekspos identitas/informasi pribadi (doxing) 'Karen' di Internet berfungsi sebagai pengawasan sosial terhadap perilaku masyarakat serta menjadi salah satu cara untuk melawan rasisme melalui perilaku penonton dalam bereaksi terhadap unggahan tersebut. ......Many footages or posts of ‘Karen’ can be found all across social media, shared by different Internet users. Through a TikTok video of ‘Karen’ taken from @CalvinLee’s TikTok account, this article examines the audience’s reactions to racism by ‘Karen’ and how those reactions redefine the label ‘Karen’ itself as well as finding the significance in the questioning of who can be considered as Americans toward the whole narrative. Using the qualitative research method with a virtual ethnography approach, the research findings will be elaborated through the Emotional Broadcast Theory (EBT) of Social Sharing by Harber & Cohen (2005) and the Reader’s Reception Theory by Hall (1973). This paper concludes that exposing ‘Karen’ on the Internet functioned as social surveillance of society’s behavior. It is also a way of resisting racism, which is the main issue behind the image of ‘Karen’ through the audience’s behaviors in reacting to the event."

"ABSTRACTDuring the latter half of the twentieth century the small Karen community of Klity Creek (Thailand) suffered from industrial lead pollution. With the help of an NGO, members of the community started a civic campaign demanding environmental justice and raised public awareness about their exposure to lead pollution. The Thai Ministry of Public Health offered them medical treatment, but they rejected it. Instead, the patients/activists requested another form of treatment (chelation therapy). When this was not forthcoming, the patients began a public campaign demanding their treatment of choice and maintaining that it should be provided to all villagers contaminated with lead. Using detailed descriptions of events, this paper explores the Karen community's civic activism demanding their treatment of choice."

"AbstrakIn this paper I examine the interaction between the practice of cash cropping and villagers daily lives in alocal community, from a case study of Karen people in Northern Thailand. By focusing on the transition from subsistence rice farming to cash oriented strawberry cropping, I discuss how the demands specificto strawberry production intersect with changes in labor allocation and the agricultural calendar. Shanlaborers from Myanmar are employed seasonally, socioeconomic disparity among villagers is widening, andnew leadership and patron client relationships are emerging. By describing the historical process of thisinteraction, I will demonstrate (1) the logic whereby Karen, who have hitherto been known as subsistencerice farmers, have accepted cash cropping; and (2) how cash cropping redefines the forms of labor andvillagers socioeconomic relationships within and outside the village, including ethnic relationships.This paper avoids previous discussions that associate an ethnic group with the independent choice ofa specific type of subsistence activity deriving from their own cultural background or as a social strategy to flee from state control. Rather, I try to figure out how specific crops with evolving cropping managementand the local community have interacted within a historical and social cultural context to formulate laborforms and allocations as well as villagers socioeconomic relationships in their daily lives."