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ABSTRACTThe conflict between villages in Bima Regency involves large masses and have the same identity. Equally the muslim, Tribes of mbojo, and the same Maja labo dahu Cultural. The conflict between the village of Renda with Ngali village in district of Belo Bima Regency forms the social solidarity which the massif of fellow villagers. The results of this research show that; Conflicts between villagers backed by the communal nature of a sense of revenge due to the pride of the villagers who were disturbed by the actions of the other villagers that violates the values, norms and ethics prevailing in the village of Renda and Ngali village, conflict resolution process between villagers Renda and Ngali through several stages; First, the kesepakan is reached through Deliberation and Consensus with upholding a culture of Maja Labo Dahu. Second, the settlement based on chronological events, the conflict ended by itself when the outcome of the conflict was balanced, it is likely to be temporary. Thirdly,maintenance of peace with the reconciliation of the regional Government of Bima. A form of conflict resolution with the customary approach of deliberation and Consensus, approach local wisdom Maja labo dahu Culture followed by determination of the sanctions for the perpetrators of the violations. Conflict Research Development measures is urgently needed to bring about the integrity of the nation›s peaceful and prosperous future.Keywords: Ndempa Ndiha traditions, conflict resolution, reconciliation,between villagesABSTRAKKonflik antar desa di Kabupaten Bima melibatkan massa yang berjumlah besar, sementara masyarakat memiliki kesamaan latar belakang identitas. Penduduk kabupaten Bima berpenduduk muslim, Suku Mbojo dengan menggunakan bahasa Bima, dan menganut budaya Maja labo dahu. Konflik yang berlangsung diantara desa Renda dengan desa Ngali di kecamatan Belo Kabupaten Bima terjadi dalam kurun waktu yang cukup lama. Hasil penelitian ini menunjukan bahwa; Konflik antar desa dilatarbelakangi sifat komunal dari rasa dendam akibat harga diri masyarakat desa yang terganggu oleh tindakan dari warga desa lain yang dianggap melanggar nilai, norma dan etika yang berlaku di desa Renda dan Ngali, proses resolusi konflik antar masyarakat desa Ngali dan Renda melalui beberapa tahap; pertama, tercapai kesepakan damai melalui Musyawarah dan Mufakat dengan menjunjung tinggi nilai Budaya Maja labo dahu. Kedua, penyelesaian berdasarkan kronologis kejadian, konflik berakhir dengan sendirinya ketika hasil konflik berimbang, hal ini cenderung bersifat sementara. Ketiga, pemeliharaan perdamaian dengan rekonsiliasi dari pemerintah daerah Bima. Bentuk resolusi konflik dengan pendekatan adat Musyawarah dan Mufakat (Mbolo ro dampa), pendekatan kearifan lokal Budaya Maja labo dahu yang diikuti dengan penetapan sanksi bagi pelaku pelanggaran. Langkah Pengembangan penelitian konflik sangat dibutuhkan untuk mewujudkan keutuhan bangsa yang damai dan sejahtera kedepanya.Kata kunci: Resolusi Konflik, Tradisi Ndempa Ndiha, Rekonsiliasi, Konflik antar desa

Indonesia has great potential in managing its maritime strength. Historical traces have recorded that Nusantara kingdoms succeeded in showing their strength to build geopolitical and global trade routes. Having a geographical structure makes Indonesia pay great attention to the sea. Archipelagic state is not merely interpreted as an archipelagic concept, but it is a state that connects islands to and from a sovereign territory by presenting a national maritime power. Indonesia is expected to be a successor to the maritime nation considered in Southeast Asia and also to play its role in the global geopolitical strategy. National unity must be followed by strong geographical entity. The emergence of the Juanda Declaration as a diplomacy order was to defend the principles of the sovereign island nation of Indonesia. The sea is no longer defined as a separator, but a link and unifying sovereignty. State sovereignty become the foundation of the Trisakti trilogy. Fully sovereign in political, self-sufficient in economic and conforming personality in cultural values are the basis of the foundation. It rejects all forms of new-style imperialism, capitalism and foreign dictation of life value system.

The dropout rate is still relatively high in Surakarta. Many children cannot get an education from elementary to high school levels in Surakarta. The causative factors are economic that force children to work for daily needs and social environment that does not support learning activities. Alternatives education is one way to make economically disadvantaged people can get the education services needed. This study's problem formulation is how alternative education reduces student dropout rates. This study aims to analyze and evaluate the alternative education programs to find effective methods to reduce student dropout rates at the Community Learning Center of Rumah Pelangi Sangkrah in Surakarta, Central Java Province, Indonesia. The theory used is Paulo Freire's Conscientization Theory. The method used is Daniel Stufflebeam's CIPP (Context, Input, Process, and Product) evaluation model with a qualitative research approach and conducting in-depth interviews with several informants and secondary data sources from related institutions. This evaluation study, one of which, in the context of Rumah Pelangi Sangkrah, it becomes one of the agencies that tackle students' dropout due to the critical awareness of education actors and increased awareness of dropping out students. The strategy is to realize the importance of education with a personal approach to students' dropout and parents. In terms of input, tutors' availability is sufficient, but it is necessary to improve tutors' welfare because the daily operational costs are already quite good. The learning process and the learning hour curriculum applied are very suited to the students' condition. There are even alternative methods in online learning for students if they cannot attend class. In terms of output, through the ongoing program, Rumah Pelangi Sangkrah has been able to graduate the students through Package C Study Group of Equivalency Education Program to entrance several state universities using certificate equivalency.

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.

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.

Samarinda is one of areas established by Energy, Resource, and Mineral Ministry to belong to mining business region. For that reason, Samarinda City Government issues coal mining management policy according to the authority it has. This research aimed to explain organic intellectual social movement from "Gerakan Samarinda Menggugat" (GSM) (English: Movement of Samarinda Sue"). This study was an evaluative qualitative research, referring to Antonio Gramsci's organic intellectual theory. Techniques of collecting data used were observation, in-depth interview, and documentation. Data validation was conducted using Triangulation, and data analysis using an interactive model. The result of research showed that the effect of coal mining license sale overlapping between population-dense areas, among others, resulted in ex-mining holes leaving poisonous water and heavy metal that has taken child life toll in Samarinda City. Departing from the situation encountered by people due to injustice and arbitrary attitude to people, Gerakan Samarinda Menggugat (GSM) was born. The sue was filed by 19 Samarinda City citizens affiliated with Gerakan Samarinda Menggugat (GSM) fighting for environment justice using Citizen Law Suit.

Samarinda is one of areas established by Energy, Resource, and Mineral Ministry to belong to mining business region. For that reason, Samarinda City Government issues coal mining management policy according to the authority it has. This research aimed to explain organic intellectual social movement from "Gerakan Samarinda Menggugat" (GSM) (English: Movement of Samarinda Sue"). This study was an evaluative qualitative research, referring to Antonio Gramsci's organic intellectual theory. Techniques of collecting data used were observation, in-depth interview, and documentation. Data validation was conducted using Triangulation, and data analysis using an interactive model. The result of research showed that the effect of coal mining license sale overlapping between population-dense areas, among others, resulted in ex-mining holes leaving poisonous water and heavy metal that has taken child life toll in Samarinda City. Departing from the situation encountered by people due to injustice and arbitrary attitude to people, Gerakan Samarinda Menggugat (GSM) was born. The sue was filed by 19 Samarinda City citizens affiliated with Gerakan Samarinda Menggugat (GSM) fighting for environment justice using Citizen Law Suit.

Poverty becomes a crucial problem for the urban cities, including Surakarta, the center of the Javanese traditional kingdom. The local government tries to overcome poverty by promoting empowerment programs. This article analyzes the goal attainment and the driven factors as well as challenges of empowerment program of Mangkubumen society namely Mangku Sinah Klamben, Mangku Lawren, and Mangku Dolan. Qualitative analysis based on Talcott Parson's theory of AGIL was used as a method of analysis. The findings of the research show that the goal attainment of three leading empowerment programs in Mangkubumen covers economic, social, and cultural objectives. The economic goal aims to solve poverty through the improvement of economic activities especially for the MSMEs in the Mangkubumen area. The social objective tries to change people's mindsets about moneylenders. The socio-economic problems are solved through collective funding in the form of infaq. The cultural objectives relate to the effort to preserve cultural values of society to the younger generation by traditional game awakening. The driving factors of the empowerment programs in Mangkubumen lies in the collective movement of a local agent, society, and also local government. The challenge of the programs is the pandemic covid-19 that changes economic and social interaction among people.

The purpose of this study is to describe social capital of traders in Boyolali Sunggingan Market. The location of this research is conducted in Boyolali District Boyolali Market, with the reason up to now still maintain the pattern of conventional trading interaction. This research is a qualitative research with phenomenology method. Technique of collecting data comes from interview with main data source that is trader and indigenous people around Sunggingan market. While other data comes from observation and documentation. Sampling technique using purposive sampling. Test the validity of the data using source and method triangulation. Analytical techniques using interactive data analysis model that is data collection, data reduction, data presentation, and conclusion. Based on the results of the study can be concluded that the social capital of traders in the market is very important role in traders trading strategies in the market that form a habit of traders that have been done continuously. The conclusion of this research is that merchant traders in Pasar Sunggingan have certain strategies to give their existence.

This quasi-experimental study aims to enhance the Mastery of Comprehensive Qualitative Research Methodology (MCQRM) among Sociology students. The goal is to equip students with systematic thinking steps involving philosophy, paradigm, object of study, theory, method, statistics, case examples, and addressing real problems and solutions. The research adopts a deconstruction approach, using the model of Eid al-Fitr greetings as its substance. The participants are 26 Sociology students enrolled in the Qualitative Research Method course. Data was collected through surveys using Google Forms twice during sessions from the 9th to the 15th meeting. Responses from the first form were compared with those from the second form. The differences between them were then interpreted as indicators of changes in the mastery of comprehensive thinking steps resulting from the learning treatment. The data were analyzed using analytical descriptive statistics in SPSS software. The results show a significant improvement in the overall mastery of qualitative research methodology, with a positive change of 30.8%. Improvement is also evident in method mastery at 38.5% and statistical mastery at 11.5%. The students successfully construct comprehensive thinking steps, ranging from post-positivism philosophy to the application of social definition and social behavior paradigms. They can understand the object of sociological study in cognitive, affective, and psychomotor dimensions, integrating Action and Social Exchange theories, Qualitative Research Methods, and descriptive statistics. Through this understanding, students can present a fluent thought process from various philosophical perspectives and in solving real-world problems.