Suchergebnisse

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.

Many studies on rice landrace (Oryza sativa sbsp. indica) have been conducted by biodiversity, ethnobotany, and agroecology disciplines. The importance of rice landraces as genetic resources and the basics of human civilizations. Conservation landraces in Tumbang Datu and Pongbembe nowadays are affected by the following socio-cultural constraints: a) decline numbers of local varieties after the regional government-imposed funding to local communities to substitute new-high yield varieties, b) rice rites and landrace conservation are on the brink of extinction. This research explores daily behaviors that contribute to rice landrace conservations through the sociological approach of collective memory and symbolic interaction. Today's generations use new meanings and symbols of rice derived from collective memories and virtues. Various interviewees practice mnemonic devices (what, why, who, where, when, and how) that reflect foodways. According to Blumer, social structures are networks of interdependence among actors that place conditions on their actions. In these networks, people act and produce symbols and meanings of rice to interpret their situations and to have their own set in a localized process of social interpretation. Moreover, the Toraja language is used as a bridge in communicating the past, present, and future to strengthening collective identity. This research uses a qualitative method to explore rice landrace conservation using open-ended questions, in-depth interviews, and Focus Group Discussions. A free-listing method was followed to gather interviewees' collective memories of rice landraces. Findings show that a combination of methods, tradition-based conservation, and current scientific-technology-based conservation become a practice for promoting, educating, and stimulating the public and researchers to engage in landraces conservation. These findings suggest that the socio-cultural ecosystem and Blumer's social network support new networks to deliver science in agricultural innovation policy. The results showed that collective memories and foodways create ways that would benefit rice landrace conservation the most. ; Penelitian-penelitian mengenai padi lokal (Oryza sativa sbsp. indica) telah dilakukan oleh disiplin keragaman hayati, etnobotani, dan agroekologi. Padi lokal penting sebagai sumber daya genetika dan dasar berbagai peradaban manusia. Pada masa kini, konservasi varietas-varietas padi lokal di Tumbang Datu dan Pongmbembe menghadapi beberapa tantangan sosial budaya, antara lain a) penurunan jumlah varietas lokal setelah pemerintah kabupaten menyediakan varietas-varietas baru kepada masyarakat, dan b) konservasi dan ritus-ritus, yang menggunakan padi lokal, terancam punah. Penelitian ini mengeksplorasi perilaku sehari-hari yang dapat berkontribusi pada konservasi padi lokal, melalui pendekatan sosiologis terhadap memori kolektif dan interaksi simbolik. Generasi masa kini menggunakan makna dan simbol baru padi berdasarkan ingatan kolektif. Para informan mempraktikkan perangkat mnemonik yang mencerminkan foodways. Konsep struktur sosial menurut Blumer adalah jaringan saling ketergantungan antar-aktor, yang menempatkan kondisi pada tindakan aktor tersebut. Orang-orang bertindak dan menghasilkan simbol dan makna padi di dalam jaringan ini, untuk menafsirkan situasi mereka sendiri, dan memiliki device (perangkat) sendiri dalam proses interpretasi sosial. Bahasa Toraja juga berfungsi menjembatani dan mengkomunikasikan masa lalu, masa kini, dan masa depan, sekaligus memperkuat identitas kolektif. Bahasa Toraja digunakan sebagai jembatan untuk mengkomunikasikan masa lalu, masa kini, dan masa depan, demi memperkuat identitas kolektif. Penelitian ini menggunakan metode kualitatif untuk mengeksplorasi konservasi padi lokal, dengan menggunakan pertanyaan terbuka, wawancara mendalam, dan Diskusi Kelompok Terfokus. Metode free-listing digunakan untuk mengumpulkan ingatan kolektif para informan pada padi lokal. Hasil penelitian ini menunjukkan bahwa metode kombinasi, yaitu konservasi berbasis tradisi dan konservasi berbasis teknologi ilmiah saat ini, menjadi praktik untuk mempromosikan, mendidik, dan melibatkan publik dan peneliti di dalam konservasi padi lokal. Selain itu, ekosistem sosio-budaya dan konsep jejaring sosial Blumer mendukung jejaring baru untuk mempromosikan ilmu pengetahuan di dalam kebijakan inovasi pertanian. Kesimpulan, ingatan kolektif dan foodways menciptakan cara yang paling bermanfaat bagi keberhasilan konservasi padi lokal.

Budgeting for a state or a country seems to be the most important part to handle administration and government policy in term of socio economic reason. In practice, a lot of government tends to subscribe a balance budget whereby it is striving to balance between revenues and expenditures accurately. Unfortunately, this balancing post uses a debt and foreign aid charged by interest to cover any shortage in revenues. In the real context, the budget deficit management based on debt is still controversial and considered inappropriate with developing country conditions which their economies are unstable and fluctuated. Unfortunately, many countries in the world including Muslim-populated countries subscribe budget deficit system whereby the sources of its fund are backed up by debt. The focus of this paper is to analyze two main sensitive issues of the Indonesian economy in the light of Maqasid Al Shariah. This study employs a method of literature review and combined with data analysis. Actually, Islam has a very rich literature legacy in administrating public sector economy and it becomes important theory and framework as a stance or point of view to analyze the prevailing system. The high interest rate payment is the main issue of public sector expenditure. Indonesian government seems no choices to resolve its public sector economy and relies too much on debt management. For social welfare expenditure there has been a misallocation in emphasizing budget expenditure whereby oil and petroleum subsidy consume almost majority of the total welfare expenditure in Indonesian public sector economy

ABSTRACTThe word democracy is increasingly popular in various developing countries, both at the level of discourse and the level of the social and political movements. As a political system, democracy has topped many countries because it is considered capable of regulating and resolving social and political relations, both involving interests between individuals in society, relations between communities, society and countries and between countries in the world. The collapse of communism in 1989 became an important momentum for democracy as a political system to spread its influence throughout the world. As a concept, democracy has a broad meaning with its own complexity. This paper tries to explain the variance of democracy, especially the debate between liberal democracies and social democracy. Besides that, he also tried to explain the practice of democracy in Indonesia after the 1998 reform era and showed the problems faced by this country in creating a democratic society. Finally this paper wants to explain that democratization in Indonesia is still in process and there are still many things that need to be addressed. Keywords: democratization, liberals, social, acceleration, Indonesia

Waqf is an Islamic philanthrophy instrument that can be used as a source of funds for Muslims. Indonesia as a country that has the largest Muslim population in the world, but in practice the realization of the optimization of the potential and utilization of waqf funds in Indonesia is still low, while Singapore which is a minority Muslim is able to utilize waqf funds optimally and productively. The priority of regulatory issues is less supportive, because regulation is the basis or legal basis for the management of waqf. The purpose of this research is to compare the regulation and management of waqf management in Indonesia and Singapore, so that the implications of this research result can be used as input for the development of waqf management in Indonesia. The research method used is descriptive qualitative approach and a statute approach. The results of this research is waqf regulation in Indonesia contained in Law No. 41 of 2004 and Government Regulation Number 42 of 2006 as implementing regulations. Waqf regulations in Singapore are found in the Administration of Muslim Law Act (AMLA) in the Act. No. 27 of 1966. Most of the management of waqf in Indonesia is still on the property of waqf not moving like land, but in its development Indonesia is developing waqf of movable property (cash waqf). The management in the development of productive waqf in Singapore uses istibdal method which is applied in various forms to make waqf assets have high value and are productive.

At the time of the earthquake affecting substantial losses due to the damage they cause, usually very high expectations of the people to the government for rehabilitation and reconstruction (rehabilitation and reconstruction) of homes affected. Therefore readiness to undertake the rehabilitation of earthquake remains an important concern by the parties in the response to natural disasters, both government and society. This study is a qualitative study to describe the experience of the parties in order to direct the rehabilitation of houses affected by the earthquake of 2007 in Tanah Datar, West Sumatra province. The results of this study found the application of the principles of transparency, participation and accountability in the interrelation between the government and society in the process of preparation and implementation of the rehabilitation of earthquake-affected neighborhoods. Open governance practices have proven quite successful even minimize complaints and public protests or other social conflict that impacts are not uncommon in post-disaster management in the region. Experiences of good practice organizing the rehabilitation of houses affected by the earthquake in Tanah Datar this would even be used as a pilot, and learning resources of many parties in implementing the governance of disaster management in the various regions

AbstractPolitical life concerns all those varieties of activity that influence significantly the kind of authoritative policy adapted for society and the way it is put into practice. We are said to the participating in political life when our activity relates in some way to the making and execution of policy for a society.Political decision making is one of the most important research domains in political psychology and rational choice theory is the most commonly use theoretical frame work to explain decision making processes.Basic assumptions (normative) rational choice theory are that individuals and choose action that are optimally related to their beliefs and values. Moreover, political decision making in particular voting is only weakly related to actual self interest.Democracy a system of government by the whole population or all the eligible members of a state, typically through elected representative, control of an organization or group by the majority of its members. If politic is perceived as consisting of those collectivized decisions. Naturally, while all the decisions of political nature are collectivized decisions are political.While a social demoracy and the reason that makes it entirely different from a socialist democracry from a policy enforced by a socialist state upon a society. Social democracy descend from the top down. While socialist democracy is above all away of governing.

A lack of proper interpretation of Decentralisatie Van Het Onderwijs or education decentralization in practice has led to confusion in understanding the legal aspects of education decentralization to oversee the targeted acculturation of Indonesian citizens. Decentralisation Van Het Onderwijs, a Dutch education reform law, was the impetus for this study, which seeks to shed light on the role that decentralization plays in the process of cultural assimilation. Through an examination of the decentralization concept associated with Law No. 23 of 2014 concerning regional government, the legal meaning of education decentralization is determined. Of primary importance is creating an educational framework, which includes teaching student's values such as morality and respect for others. This framework can only be established through a well-resourced educational system. When it comes to education, moral training, character development, and social responsibility are all part of formal education. Only traditional religious schools, such as pesantren, can provide all of this information.

Indonesian education so far has kept a problem that has not received the attention of all stakeholders, namely sexual violence that occurs to students. Victims are faced with the power relations of educational institutions whose reputation is tarnished because of cases of sexual violence. The existence of social media as a social driver is able to mobilize cases of sexual violence on Campus to become a national issue. This prompted the Ministry of Education and Culture to issue Ministerial Regulation no. 30 of 2021 concerning the prevention and handling of sexual violence in universities. This research focuses on critical discourse analysis of this Ministerial Regulation. This research is a descriptive-qualitative research type. To gain comprehensive power of qualitative research analysis, the research phase requires the power of reason which is the source of analytical ability (Arikunto, 2010). The scalpel uses the critical discourse analysis technique of Norman Fairclough's model. The main study is focused on microstructural (text), mesostructure (discourse practices), and macrostructural (sociocultural practices) data. The study results are, first, this regulation is motivated by the phenomenon of the iceberg of sexual violence in the university environment. The government feels the need to provide legal certainty to perpetrators and victims. Second, in this regulation, the government uses educational narratives, prevention, and handling, protecting whistleblowers, and restoring victims' rights. Third, this regulation impacts the social life of the community through various responses. ; Pendidikan Indonesia selama ini menyimpan sebuah permasalahan yang belum mendapat perhatian dari segenap pemangku kepentingan yaitu kekerasan seksual yang terjadi pada peserta didik. Korban dihadapkan pada relasi kuasa institusi Pendidikan yang tidak nama baik Lembaga tercoreng karena kasus kekerasan seksual. Keberadaan sosial media sebagai penggerak sosial mampu memobilisasi kasus kekerasan seksual pada sebuah kampus menjadi isu nasional. Hal ini lantas membuat kemendikbud mengeluarkan Peraturan Menteri No. 30 tahun 2021 tentang pencegahan dan penanganan kekerasan seksual di lingkungan Perguruan Tinggi. Penelitian ini berfokus pada analisa wacana kritis terhadap peraturan Menteri ini. Penelitian ini termasuk jenis penelitian deskriptif-kualitatif. Untuk mendapatkan kekuatan komprehensif tentang analisis penelitian kualitatif, tahap penelitian memerlukan kekuatan akal yang merupakan sumber kemampuan analisis (Arikunto, 2010). Adapun pisau bedahnya menggunakan teknik analisis wacana kritis model Norman Fairclough. Kajian utama ditumpukan pada data mikrostruktural (teks), mesostruktural (praktik wacana), dan makrostruktural (praktik sosiokultural). Hasil penelitian yaitu, pertama, peraturan ini di latar belakangi oleh fenomena gunung es tindak kekerasan seksual di lingkungan perguruan tinggi. Pemerintah merasa perlu untuk bertindak memberikan kepastian hukum kepada pelaku dan korban. Kedua, dalam peraturan ini pemerintah menggunakan narasi yang bersifat edukasi, pencegahan, penanganan, perlindungan pelapor, dan pemulihan hak-hak korban. Ketiga, peraturan ini memberikan dampak bagi kehidupan sosial masyarakat melalui respons-respons yang cukup beragam.

Nano power diplomacy is a diplomacy done by individuals and small groups, without bargaining and negotiating. Diplomacy without theoretical and scientific approaches, because it is just a small nod (actor unit) that does not carry a real-power set. Nano power diplomacy is an activity that emphasizes sharing of symbols between citizens, person to person direct contact. That is, nano power diplomacy is a diplomacy practice based on socio-cultural relations between people, between cultures, which tries to overcome differences and cultural barriers in building an equitable human community, such as race, ethnicity, customs, language, social level -economy, skin color and differences of trust and religion. A truly initiated diplomacy by the individual, which does not speak of conflict mediation and economic perspective, without bilateral, multilateral and summit meeting typologies, but diplomacy that emphasizes interpersonal communication and public communication. There is no secrecy, hidden agendas and transparencies, because every participant in nano power diplomacy is a human being who is born by a product of the same destiny, namely God the Creator. They multiply, eat and drink of the same type. They also have a lifestyle in much the same way. Finally, they also communicate in more or less the same way and pattern, verbal and non-verbal communication. Thus, human beings are universal beings who have the ability to live in kinship. Below is described the basic assumptions, methodology and notions of nano power diplomacy

The purpose of this study is to see how the representation of government officials about the pros and cons of lockdown by those who are pro with the policy of government officials; and how the representation of government officials about the lockdown counter by those who are counter to the policy of government officials in conveying their ideology in a speech on the ILC TV ONE talk show with the theme Corona: Pro and Counter Lockdown. This type of research is qualitative research with descriptive methods. The data in this study were in the form of speeches from each of the speakers, namely government officials and experts. The subjects in this study were government officials and experts who were the speakers at the ILC TV ONE program. The approach of this research is AWK Norman Fairclough's qualitative approach. The results of this study indicate that, that there is no one vote whether the pros or cons lockdown. Because there are a lot of considerations and shadows if the lockdown is done what the impact is and if nothing is done. There are 3 findings of representation from government officials' statements on the lockdown policy, namely (1) Government officials in their speeches do not have strong control to make decisions, local government officials still play it safe and maintain respect for the government above it. (2) Central government officials, which are represented by the President's spokesman, can only provide an educational explanation on what is social distancing and what is lockdown and the policies that are carried out; and (3) Representative government officials and experts criticizing the policies taken by the government have not been maximized and are not firm. AbstrakTujuan penelitian ini adalah untuk mengungkapkan bagaimana representasi pejabat pemerintah tentang pro dan kontra lockdown oleh pihak yang pro dengan kebijakan pejabat pemerintah; dan bagaimana representasi pejabat pemerintah tentang prokontra lockdown oleh pihak yang kontra dengan kebijakan pejabat pemerintah dalam menyampaikan ideologinya dalam tuturan di talk show ILC TV ONE dengan tema Corona: Pro dan Kontra Lockdown. Jenis penelitian ini adalah penelitian kualitatif dengan metode deskriptif. Teknik analisis data yang digunakan dalam penelitian ini adalah analisis wacana kritis model Norman Fairclough yang meliputi teks, discourse practice, dan sociocultural practice. Pendekatan penelitian ini berupa pendekatan kualitatif prespektif AWK Norman Fairclough. Hasil penelitian ini menunjukkan bahwa, bahwa tidak satu suara apakah pro atau kontra lockdown. Karena banyak pertimbangan dan bayangan-bayangan jika lockdown dilakukan apa dampaknya dan jika tidak dilakukan apapula dampaknya. Ada 3 temuan representasi dari tuturan pejabat pemerintah atas kebijakan lockdown, yaitu (1) Pejabat pemerintah dalam tuturannya tidak mempunyai kendali yang kuat untuk membuat keputusan, pejabat pemerintah daerah masih bermain aman dan menjaga kehormatan kepada pemerintah diatasnya. (2) Pejabat pemerintah pusat yaitu diwakili oleh jubir Presiden hanya bisa memberikan penjelasan pendidikan mengenai apa itu sosial distancing dan apa itu lockdown serta kebijakan yang dilakukan; dan (3) Pejabat pemerintah wakil rakyat dan pakar mengkritisi kebijakan yang diambil pemerintah belum maksimal dan tidak tegas.

Penelitian ini bertujuan untuk mengungkap keterkaitan demokrasi dengan kekuasaan adat dalam menangani eks pengungsi Timor-Leste di Kabupaten Belu, Provinsi Nusa Tenggara Timur, Indonesia, terkait dengan praktik demokrasi. Lebih spesifiknya, demokrasi dibatasi pada konteks potensi eksklusi akses Dana Desa bagi penduduk baru. Penelitian ini menggunakan pendekatan kualitatif dan studi kasus untuk mengungkap praktik demokrasi terkait implementasi Dana Desa yang terjalin erat dengan budaya lokal. Subjek dalam penelitian ini adalah penduduk baru di Desa Fatuba'a yang secara geografis berdekatan dengan perbatasan antara Indonesia dan Timor-Leste. Hampir separuh dari penduduk Fatuba'a adalah penduduk baru eks pengungsi Timor-Leste. Banyaknya penduduk baru telah menjadi masalah sosial yang kompleks bagi Desa Fatuba'a. Teknik pengumpulan data meliputi observasi, wawancara mendalam, dan diskusi kelompok terfokus. Hasil penelitian menunjukkan bahwa lembaga adat memiliki peran yang signifikan dalam mendistribusikan kekuasaan baik dalam aspek pemerintahan maupun pembangunan desa, termasuk dalam penyaluran penggunaan dana desa. Suku Liudasik merupakan suku dominan yang berhasil mendapatkan legitimasi penduduk baru dengan memberikan tanah ulayat sebagai tempat tinggal dan bercocok tanam atas kontribusi mereka untuk memilih kepala desa dari suku Liudasik. Dalam konteks Dana Desa, penggunaannya juga menunjukkan adanya saling ketergantungan antara penghuni baru dengan suku Liudasik. Dengan demikian, penduduk baru memiliki akses ke dana desa. Tidak ada eksklusi terhadap penduduk baru untuk penggunaan Dana Desa Fatuba'a. Ketergantungan penduduk baru pada lembaga adat telah melanggengkan kekuasaan adat suku Liudasik. ; This research aims to reveal the relations between democracy and customary power in handling the East Timorese ex-refugees in Belu Regency, East Nusa Tenggara Province, Indonesia, related to democratic practices More specifically, democracy is limited to the context of potential exclusion access of the Village Fund for new residents. This research used a qualitative and case studies approach to reveal democratic practices related to the implementation of Village Funds that are intertwined with the local culture. The subjects in this research were new residents in Fatuba'a Village which is geographically close to the cross-border between Indonesia and East Timor. Nearly half of Fatuba'a's populations are new residents who are East Timorese ex-refugees. A large number of new residents have become a complex social problem for Fatuba'a Village. The data collection techniques consist of observation, in-depth interviews, and focus group discussions. The results showed that customary institutions play a significant role in distributing power both in aspects of government and village development, including the distribution of village funds-use. The Liudasik tribe is a successful dominant tribe obtaining legitimacy of the new residents by granting customary land as a place to live and farming for their contribution to elect the village head from the Liudasik tribe. In the context of the Village Fund, its use also shows the interdependence between new residents and the Liudasik tribe. Consequently, the new residents have an access to village funds. There is no exclusion of new residents for the Fatuba'a's Village Fund-use. The dependence of new residents on customary institutions has perpetuated the customary power of the Liudasik tribe.