Suchergebnisse

As a newcomer, the Perindo Party seeks to implement a specific strategy in order to compete with other parties that have already existed in the Indonesian political contestation. One of these is charity show programs. The high rating and concern societies watching the lives of poor people in various charity programs show besides creating profits also become a means of political communication. When political actors control the media, it is clear that there are interests also communicated, including the political powers of the funnel to get support from voters. When the Perindo Party is declared, the "scent" that HT and his party would use the media under their control is very clear. These signals can also be observed from the dominance of HT's trusted people in the MNC Group in the composition of the Central Management Board Center, the Assembly of the Union Party and the court of Perindo party. That mean a charity program not only gives a very big business profit, but also the political media communication, enhance social branding in front of audiences, and build a base of loyal voters from poor family beneficiaries. To finishing this paper, the author uses a descriptive qualitative approach. The data in this article sourced from observations, studies of literature, and other sources considered relevant and then analyzed by the exchange theory of Peter Blau.

This study aims to explore the practice of sycophants in the office. We used observation and literature study as methods. We analyzed the data obtained from observations and document studies dialectically. The results showed that the behavior of sycophants as an individual initiative in the organizational arena institutionalized the habitus of a sycophant. The sycophants who lack the capability and professionalism have succeeded in politicizing the situation in the office for their interests through various oppression rites. Dominative social relations have created a toxic work environment and killed the desire of other staff to be creative and innovate. As a result, government organizations carry out routine tasks, but hard to come up with brilliant ideas in assisting community services because many of their employees no longer believe in the career path system in their office.AbstrakStudi ini bertujuan untuk mengeksplorasi praktik sikopansi di lingkungan kerja. Peneliti menggunakan metode observasi dan studi literatur. Data yang diperoleh dari hasil pengamatan lapangan dan kajian dokumen dianalisis secara dialektis. Hasil penelitian menunjukkan bahwa perilaku menjilat atasan sebagai prakarsa individu dalam arena organisasi yang menginstitusionalisasi habitus sikopan. Para sikopan yang minim kapabilitas dan profesionalitas berhasil memolitisasi situasi yang terjadi di lingkungan kerja untuk kepentingan pribadinya melalui berbagai ritus penindasan. Relasi sosial yang bersifat dominatif melahirkan lingkungan kerja toksik yang membunuh semangat staf lain dalam berkreativitas dan berinovasi. Alhasil organisasi pemerintahan berjalan dalam skema pelaksanaan rutinitas kerja namun agak sulit menelurkan ide-ide brilian dalam pelayanan masyarakat karena banyak pegawai yang tidak percaya lagi dengan sistem jenjang karier di kantornya.

For the Acehnese, "self-name" refers to the self-image of the Acehnese as Muslims. Then the naming of Acehnese is generally inspired by islamic word, or Arabic word. This study tried to describe the change of naming a baby in Acehnese, especially in network society era, where Generation X as the main actor, while Millennial (Generation Y) and Post-Millennial Generation as the object. The research conducted at Faculty of Social and Political Science University of Malikussaleh through documentary studies and unstructured interviews. The results of this study showed that the change of naming a baby in Acehnese occurred through a fairly long process, across time and generation, within the circle of externalization, objectification, and internalization, that ultimately forced a generation to follow the current naming trend. Keywords : Reconstruction, Generation, Knowledge, AcehAbstrakBagi masyarakat Aceh, "nama diri" tidak dapat dilepaskan dari citra diri orang Aceh sebagai pemeluk agama Islam. Maka pemberian nama anak pada masyarakat Aceh pada umumnya terinspirasi dari Al-Qur'an, bahasa Arab, atau nama diri orang Arab. Penelitian ini mencoba menunjukkan adanya pergeseran dalam pola pemberian nama anak pada masyarakat Aceh, terutama pada era masyarakat jaringan dimana generasi X sebagai aktor utamanya serta generasi Millenial (Gen-Y) dan Post-Millenial sebagai objeknya. Penelitian dilakukan di Fakultas Ilmu Sosial dan Ilmu Politik Universitas Malikussaleh melalui studi dokumentasi dan wawancara tidak terstruktur. Hasil penelitian menunjukkan bahwa pergeseran pola pemberian nama anak pada masyarakat Aceh terjadi melalui proses yang cukup panjang, lintas waktu dan lintas generasi, yang pada akhirnya "memaksa" suatu generasi untuk mengikuti trend penamaan anak masa kini.Kata Kunci : Rekonstruksi, Generasi, Pengetahuan, Aceh

The shamanic phenomenon realized or not, still present in all activities of the community in Central Aceh Regency. The social practice is carried out in a patterned and repetitive manner, continuing to live since the Gayo community is still traditionally patterned until the transition to modernity. Through sociological perspective with a qualitative descriptive approach, this article aims to describe the existence of shamans in Gayo land's people at Central Aceh District. The results of this research show that shamans have a very large role in the lives of the Gayo people. Shaman services are used by some people for various purposes, ranging from political, economic, socio-cultural affairs, security, sports, and especially health/medicine. The habit of going to shamans has become an intersubjective world that is continually maintained by the community. Although the Gayo community is Muslim, the community resistance never manifested in collective action in rejecting the existence of a shaman. Because it's has been objectified in society's social life.Keywords: Existence, Shamans, Gayo, Objectivation Fenomena perdukunan selalu hadir dalam segenap aktivitas masyarakat di Kabupaten Aceh Tengah yang dilakukan secara berpola, berulang, dan terus hidup sejak masyarakat Gayo masih bercorak tradisional hingga transisi menuju modern. Melalui kacamata sosiologis dengan pendekatan deskriptif kualitatif, artikel ini mencoba menggambarkan eksistensi dukun dalam kehidupan masyarakat Gayo. Hasil kajian ini menunjukkan bahwa dukun masih memiliki peranan yang sangat besar dalam kehidupan masyarakat Gayo. Jasa dukun dimanfaatkan oleh sebagian masyarakat untuk pelbagai kepentingan, mulai dari urusan politik, ekonomi, sosial budaya, keamanan, olahraga, dan terutama sekali kesehatan/pengobatan. Kebiasaan masyarakat Gayo pergi ke dukun menjelma menjadi sebuah dunia intersubjektif yang terus dipelihara keberadaannya oleh komunitas masyarakat. Meskipun masyarakat Gayo beragama Islam, dimana ajaran Islam menentang keras praktik perdukunan, resistensi masyarakat tidak pernah mewujud dalam suatu tindakan kolektif menolak eksistensi dukun. Karena dukun dan praktek perdukunan telah terobjektifikasi dalam denyut nadi kehidupan sosial masyarakat.Kata Kunci: Eksistensi, Dukun, Gayo, Objektivikasi