Suchergebnisse

Dramaturgy theory is a branch of the theory of symbolic interactionism. One of the most important works of self in symbolic interactionism is the Presentation of Self in Everyday Life (1959). The self concept according to Goffman strongly influenced by Mead thought, especially in his discussion of the tension between the spontaneous, "I" and "me", the self which is limited by social life. Goffman assumes that if interact, the actor wants to show sense of self that can be accepted by others. However, when the present themselves, the actors realize that members of the audience may interfere with performance. Because the actors adjust to control the audience, especially the elements that can be annoying. Mulyana (1999: 87) explains that the approach of Goffman core of the view that when humans interact with each other, he wants to "manage" the impression that he expected to grow on others against. To that end, each person do a "show" for others. Life is like a theater, social interaction on the stage to show the roles played by the actors. The world's political campaigns in Indonesia, political parties indeed have featured "front stage" with its lively, especially through the party's show of force in the form of a procession in the streets. In life in prison are negotiated order. Negotiation as a theater stage (Goffman) does not only happen in the next stage, (front stage) and a rear stage (front stage). Negotiations inmates and officers are also not merely impression management individually but also collectively. Keywords: Political Life, Prison (Asylum), Dramaturgy

This study explains about the policy of the Indian governmentin addressing the problem of 'dowry deaths' in India. Dowrydeaths itself is a term for a murder or violence against wives inwhich performed by the husband or the husband's familybecause of the inability of the wife to meet the demand of payingthe dowry. The impact of the tradition of giving dowry is not onlythe death of the wives, but also the impact on the discriminationover the women and selective abortion of female fetuses. Thenumber of victims of dowry death reached more than 8000deaths per year.The phenomenon of dowry deaths required the Indiangovernment to intervene to resolve the issue. Indian governmenthave managed to make some policies, it covers the application ofthe rules of prohibiting dowry in the marriage that began with theDowry Prohibition Act of 1961, that punish the offender of dowrydeath with the threat of no less than seven years in prison; andalso, some policies to provide financial incentives to daughter, toprohibit the sex-selective abortion to female fetuses. In addition,the Indian central government's policy is also supported by theinitiative of the state government to initiate several relatedpolicies such as banning ultrasound technology, forbiddingabortion, as well as providing incentives to girls, and variousother policies. Although the government has been implementingvarious policies, but the weakness of law enforcement caused bythe strong patriarchal culture in society is one reason why thesepolicies are less effective in preventing loss of life because of'dowry deaths'.

Vulnerable Children and Children with Special Condition (Anak-Anak dalam Kondisi Khusus dan Rentan or AKKR) are children who must receive assistance and motivation to achieve their rights. In practice in real life, they are temporarily forced to be in correctional institutions/detention centers/Institute for Special Development Children (LPKA) as a result of violating the law. It should not make them shunned, but instead, they must be assisted. Vulnerable Children and Children with Special Condition need enforcement of the fulfillment of their rights. The existence of Sahabat Kapas as a nonprofit non-governmental organization (NGO) located in Karanganyar, Central Java, Indonesia, provides concerns and solicitudes for Vulnerable Children and Children with Special Condition. This research aims to analyze and describe the forms of social practice based on habitus in Sahabat Kapas organization. This research used a qualitative research method with Bourdieu's genetic structuralism approach. Informants were determined using purposive sampling techniques. Data collection was performed using participant observation techniques in the field, in-depth interviews, and documentation studies. Data were analyzed in three stages, including data reduction, data presentation, and ended with concluding. Data were verified by source triangulation. The results showed that Sahabat Kapas became an alternative to assist Vulnerable Children and Children with Special Condition conducted in correctional institutions/detention centers/Institute for Special Development Children (LPKA). The social practices conducted by Sahabat Kapas in assisting Vulnerable Children and Children with Special Condition are following the capital they have and the history of the habitus they conduct. Relational social capital is at stake by assistants with prison officers and how to build relationships with children. Economic capital refers to the efforts made by Sahabat Kapas to get funds to support assistance through entrepreneurship and opening donations. Cultural capital includes the whole intellectual/knowledge gained by assistance through training that is useful to assist children in correctional institutions/detention centers/Institute for Special Development Children (LPKA). Symbolic capital is manifested in the form of awards from the government for Sahabat Kapas and assistance awards for children in the form of gifts. ; Anak-Anak dalam Kondisi Khusus dan Rentan (AKKR) adalah anak yang harus mendapat bantuan dan motivasi untuk mendapatkan haknya. Pada praktiknya dalam kehidupan nyata, mereka untuk sementara waktu terpaksa berada di Lapas/Rutan/Lembaga Pembinaan Khusus Anak (LPKA) akibat melanggar hukum. Seharusnya hal itu tidak membuat mereka dijauhi, tapi malah harus dibantu. Anak-Anak dalam Kondisi Khusus dan Rentan membutuhkan penegakan hukum dalam pemenuhan haknya. Keberadaan Sahabat Kapas sebagai sebuah lembaga swadaya masyarakat (LSM) nirlaba yang berlokasi di Karanganyar, Jawa Tengah, Indonesia, memberikan perhatian dan kepedulian bagi Anak-Anak dalam Kondisi Khusus dan Rentan. Penelitian ini bertujuan untuk menganalisis dan mendeskripsikan bentuk-bentuk praktik sosial berbasis habitus di organisasi Sahabat Kapas. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan strukturalisme genetik Bourdieu. Informan ditentukan dengan menggunakan teknik purposive sampling. Pengumpulan data dilakukan dengan teknik observasi informan di lapangan, wawancara mendalam, dan studi dokumentasi. Analisis data dilakukan dalam tiga tahap, yaitu reduksi data, penyajian data, dan diakhiri dengan penarikan kesimpulan. Data diverifikasi dengan triangulasi sumber. Hasil penelitian menunjukkan bahwa Sahabat Kapas menjadi alternatif pendampingan Anak-Anak dalam Kondisi Khusus dan Rentan yang dilaksanakan di Lapas/Rutan/Lembaga Pembinaan Khusus Anak (LPKA). Praktik sosial yang dilakukan Sahabat Kapas dalam mendampingi Anak-Anak dalam Kondisi Khusus dan Rentan mengikuti modal yang mereka miliki dan riwayat habitus yang mereka lakukan. Modal sosial relasional dipertaruhkan oleh pendamping dengan petugas lapas dan bagaimana membangun hubungan dengan anak. Modal ekonomi mengacu pada upaya Sahabat Kapas untuk mendapatkan dana bantuan melalui wirausaha dan membuka donasi. Modal budaya mencakup seluruh intelektual/pengetahuan yang diperoleh dengan bantuan melalui pelatihan yang berguna untuk mendampingi anak di Lapas/Rutan/Lembaga Pembinaan Khusus Anak (LPKA). Modal simbolik diwujudkan dalam bentuk penghargaan dari pemerintah kepada Sahabat Kapas dan penghargaan pendampingan kepada anak-anak berupa hadiah.