Some of the meanings about community that are said by experts include the following:
For McMillan and Chavis (1986) said that the community is a bundle of its members who have a sense of belonging, bond with one another and believe that the wishes of the bodies will come true as long as the bodies are committed to living together.
Community is“ a feeling that members have of belonging, a feeling that members matter to one another and to the group, and a shared faith that members need will be meet through their commitment to be together“– McMillan& Chavis( 1986)
Long before McMillan& Chavis expressed his opinion about community, Hillery, George Jr. (1955) had previously stated by conducting research on community in rural psychology, community is a matter formed by physical or geographical location (Physical or geographical location) and lower compatibility with hobbies ( interests) or desires (needs).
Community bounded by Physical or geographical location( Neighborhood, School) and Basic of Common Interests, Goals or needs( Sporting, hobby or political groups)– Hillery, George, Jr( 1955)
The meaning of community is a person or persons who have similar characteristics such as geography, culture, ethnicity, religion, or comparable socio-economic conditions. Community can be defined from position, ethnicity, ethnicity, profession, interest in a problem or other related matters.
“ Community is aggregate of persons with common characteristics such as geographic, professional, cultural, racial, religious, or socio economic similarities, communities can be defined by location, race, ethnicity, age, occupation, interest in particular problems or outcomes or others common bonds”
Webster’s New World Dictionary (1998) says that a community is a group of people who live together as a social group who have an interest in one another.
In Democracy and Education, Dewey sees communities as aware of commonalities that are complexly intertwined through communication. Dewey observes that “citizens do not always have a reason for spreading, because of communication, but it is quite appropriate to say that citizens are answered in communication” (1916, p. 4). Bonds, in the form of ‘purposes, beliefs, and insights’ (p. 4), are necessary for community to occur, as well as awakening through communication. In Dewey’s conception, communication and the ways in which communication is attempted are critical to the creation of a community, and we can also conclude that the ‘quality’ of communication goes hand in hand with the quality of that community.
There is no interpretation or meaning that is widely obtained and recognized for a “community” speech. The speeches used are to discriminate against a national team, a faith team, a team from a professional body, and a team from a neighborhood. However, in a contemporary survey used in this regard, Garcia, Giuliani, and Wiensenfeld (p 728-729) found that it takes one or more sub-plans to form a community or something. These include: a group of residents, have social interactions, share experiences or customs, have similarities in terms of geography such as an area where they live in a similar way, and have a sense of belonging to the community. Gusfield divides the use of different community meanings into two types. The former refers to the equation of geographic position, or area. This encounter arises from the feeling of belonging to a similar residential area, city or state. The second type consists of communities created by meeting the interests or interests of its members, who are not very concerned about the area where they live as in the early species (Gusfield 1975). And after more than twenty years, the geographically based community design for social intercourse has shifted to a better and more meaningful place in terms of purpose and identity. In Cohen (1985) suggests that the community has a better interpretation as an icon of a form than just as a place of origin in nursery and social education. In his first description of The WELL( Whole Earth
‘ Lectronic Link), one of the earliest advocates for creating social spaces, Rheingold emphasized the social power of online communication. He defines true communication as “the social class that emerges from the Internet when people continue to have casual conversations with enough people’s feelings to form a network of individual bonds on the Internet” (Rheingold, 1993, p. 5).
Net analystAn, which is not a sociological kind of community that refers to a place or area, prefers to describe community in terms of the proximity of many people to the earth, which provides a method of vision. Wellman and Gulia (1999) prove that “community is not necessarily a certain group that is dense with neighbors but can also be a social network of family, friends and business associates who do not need to live in the same area. In a similar way, Royal and Rossi (1996, p. 395) share the idea that “the meaning of community as a regional event has disappeared, and at the same time the meaning of community as an event of mutual bonding has grown”.
In Imaginary Communities, Anderson (1991, p. 5) describes a nation as “the shadow of the political community” as the shadow of the bodies that give ordinary inspiration to their federation, even though they do not have time to meet other bodies. In fact, the entire community initially made contact by looking at the face and it was a style in which they were distinguished from one another. From the Internet provides a variety of new ways to observe the earth, it is starting to become possible to create a community in a different way.
Echoing Anderson, Plakat (1995, pp. 35-6) confirms us that, only by being a community really proves the personality of what we think to be a ‘clear community’. A ‘clear’ community also depends on imagination, a very significant determinant of a true community, Plakat suggests, that each group body considers the communication between them to be very meaningful and quite meaningful. Good Rheingold’s electronically break down “webs as individual bonds,” or Wellman’s “social networks,” creating a community, then, depending on the way in which agencies report the presence of significant personalities who can support meaningful communication. . The characters are at a stage where they can imagine it or feel it by participating. This is what Sarason (1977, p. 157) describes as a “sense of community” in an intellectual way.
It is enough to help start from nothing if community can be approached as a number (Frazer 2000: 76). It can also be used to describe various aspects, such as togetherness, responsibility, togetherness and belief. As noted in the slogan of the French Revolution – friendship (as most of us remember, freedom and gathering). Socialists like William Morris say the uniform “friendship”:
Friendship is heaven and lack of friendship is hell; friendship is life and lack of friendship is death; and what you need on this earth is friendship. (A Dream of John Ball, Ch. 4; first published in The Commonweal 1886 or 7)
Cohen (1985: 12) assumes that the ‘community’ linking two successive suggestions is the body of one group which has one thing in common with another; as well as something that is held in the usual way except those in an important way from other group bodies. Therefore, the community has matches and comparisons. It is a related thought: ‘the antagonism between one community and another or with another’s social presence’ (op. cit.). This focuses us on the question of the periphery – what records the beginning and end of a community?
Cohen’s opinion about the suburbs, can be likened to a plan (as an administrative area), or in law, or in a physical form such as a river or a road. Some of them can be faith-based or related to language. However, not all the suburbs are easy to understand: “They may assume, it is better as a form in the minds of the audience” (Cohen 1985: 12). Their kind can be seen from various methods, but not only from one part of them, but also by many people from the same part. It is an iconic aspect of suburban community (proximity) and is the bottom to get an appreciation of how people create experiences in community. A clear illustration of this is a kind of religious ceremony of many people related to the crowd of faith, as an illustration of the ceremony of faith, the items that participate in the activities of the priest, leader or God. In fact, it makes a lot of sense when the assumption of community resurfaces in some important religions:
… the compatibility of Christians with the closeness of many clean people and clean gatherings and Celebrations as a form of community;
The unity of the umma or community in Islamic culture and application of theology whereas, community is a very emerging topic in Hebrew and Buddhist traditions. Kong Fu Ze’s teachings are not listed, of course a religion, but modern Kong Fu Ze’s beliefs are quite close to Buddhist beliefs and conventional beliefs from family and ancestors, and family norms of Kong Fu Ze followers and community life is very important in the current situation. (Frazer 1999:24)
Each facial expression has its own icon and the characteristics of the suburbs determine who is in the community and who is not in the community. The outskirts of the place of many people who are located in it or behind the line. The description of ‘community’ can be an exclusionary act. The advantage of having a special class is rejected by those who are not listed in the group. A fairly obvious illustration is the ‘fencing community’ in the USA and UK. A module barrier was created to protect against staying out, in this case, those who are poor or those who are perceived as dangers or threats (Blakely and Snyder 1997).
Community as Network and Local Social System
Lee and Newby (1983: 57) explain, basically people live close to each other does not mean they carry out various activities with one another. There could be very little interaction between the people next door. However, it is the nature of the bottom of a bond and the social network from which they originate is one part that often becomes a fairly important perspective for a community.
When people ask what ‘community’ means to them, it is one of the snippets that is often taken.’ For the majority of us, the deeper meaning of belonging is our closeness in our social interactions, especially family and friends. Not only from the place of activity, the church, people next door, life in the city and various other relationships (Putnam 2000: 274). Not only does it help us to make a feeling of ourselves, a kind of illegitimate bond ‘also allows us to find our way in various desires and various other possible incidents in everyday life’ (Allan 1996: 2). In his study, Bott (1957: 99) considers that familiarity with the social area of life in the city is the best estimate, not with the local zone in which they live, but rather the network of real social ties that they maintain, regardless of whether all it is restricted to the local zone or goes outside its territory’. For most social academics, the idea of a ‘network’ is quite interesting because it can be classified and measured. Authors such as Stacey (1969) defined community as ‘without design’ and a substitute for local social systems. The ‘bonds’ to social networks help explain or at least delineate the key to people’s experiences.
An illustration of network analysis carried out by Wenger’s study supporting older people in North Wales (1984; 1989; 1995 and discussed by Allan 1996: 125-6). He views the changing layers of a network as linking 3 criteria: the closeness of family members’ bonds, the level of participation of family members, friends and neighbors; and the level of interaction between volunteers and community groups. As a result, he identified 5 types of supported networks.
Wenger in the network support for many people who are older. Wenger identified 5 types of networks in his study:
The local family-dependent support network. This largely depends on the familiarity of the family bodies, which are often life-giving
The locally integrated support network. In a typical way, it consists of local family, friends and neighbors..
The local self-contained support network. Usually limited in size and made up of neighbours, this form has little involvement from family members.
The wider community-focused support network. Due to the relatively large level of community activity, this form also requires a fairly large number of family members and friends.
The private restricted support network. Created by the absence of family bodies, not only from husband and wife in special matters, this type also means few friends or neighbors.
Community Type
Here we will explore the meaning of community in three different ways (after Willmott 1986; Lee and Newby 1983; and Crow and Allen 1995). Sort of:
The place. An area or community place can be seen as a place where many people have something in common, and this part is understood geographically.
Another method to call this is ‘locality’. This approach to community extends to literature – early in ‘community upgrading’ and more recently in local research (often focused in the workplace).
Energy grab. In the energy of reaching or ‘determination’, many people in the community give the ordinary character of the place. They are associated with various aspects such as, religious beliefs, sex, profession or national origin. This method allows us to talk about ‘gay community’, ‘Christian community’ or ‘many Chinese community’. Advances in what might be termed self-evidence of the science of society and the self have had a significant role in the early abstraction of the area without community originating in comprehensible areas’ (Hoggett 1997: 7). on the Hoggett op cit of the cyber community) is the key to a similar life.
Meeting. In its weakness, we can see it as a meeting place, group or inspiration (in other words, it is the ‘enthusiasm of the community). In its steadfastness, creating togetherness requires an encounter – not only with other people, but also with God and His creation. One illustration that can be seen here is the gathering of many clean Christians – the spiritual aggregation between Christians and Christ (and for now between each Christian). The other is Martin Buber’s who is captivated by the meeting and “among others”. (http: or or www. infed. org or community or community. htm)
Why Community is Important
Since the end of the 19th century, the use of community goals has left some bonus federations once again with a fresh expectation of intimacy, warmth and a good balance between the people who have problems or the people who were previously unfamiliar with community goals (Elias 1974, taken by Hogget 1997: 5). Prior to 1910, there was a small literature of social science that devoted little attention to “community” and it was in 1915 that the first real social meaning came to the earth. This was stated by C. J. Galpin in relation to describing the banat community in the alteration of goods and services in the zone that surrounds the center of the hamlet (Harper and Dunham 1959: 10). After that some meanings of community things also began to appear on the ground with lightning. Some focus on the community in a geographic area, some focus on a group of people living in a particular area and others view the community as a zone of ordinary life.
Elsewhere in the whole there are some rumors of community issues that arise in political commentary. For some people, this might just be a little more honoring the profession that has been tried by residents. For others, it may be that this is a very strong perfect body like those who place their attention on the deeper agenda of the community.
