Suchergebnisse

This research aims to analyze the process of constructing hybrid identity and symbol as the form of resistance to show off new identity as a transgender santri (student) at Al-Fatah Islamic Boarding School of Yogyakarta, Indonesia. This research was qualitative. The units of analysis and data sources used were santri, religious teachers (Ustaz), the staff of the Regional Office of the Ministry of Religious Affairs in Special Region of Yogyakarta, representatives of religious organizations, and the community around the Al-Fatah Islamic Boarding School of Yogyakarta. Data collection techniques, which were used in this research, consisted of observation, in-depth interviews, and documentation. The triangulation method was used to validate data and then analyzed using the hybrid identity theory of Keri Lyall Smith with an interactive analysis model. The results showed that transgender santri changing their identity through the hybridity process. Mimicry process occurs in 'the third space' of Al-Fatah Islamic Boarding School, as negotiation space where the fight occurs between culture and identity; thus new identity is created without abandoning their genuine identity. Hybridity occurs in the presence of cultural identity resulting from the relationship between Islam culture, in this case, Islamic Boarding School and transgender culture. The presence of the transgender santri is the symbol of resistance against the dominant culture of Islam with various performances or symbols, which are used daily to show off new identity.

People living with HIV/AIDS (PLWHA) hope to live healthily, so that Peer Support Group (PSG) responds to the PLWHA's psychosocial and medical needs. The objective of research was to study the Solo Plus PSG's intervention to the change of PLWHA's health behavior in Surakarta. This qualitative research with case study approach was conducted on the chairperson and members of Solo Plus, People Affected by HIV/AIDS (PABHA), Surakarta AIDS Commission, health workers, and NGOs caring about AIDS in Surakarta. Data was collected through observation, in-depth interview, and documentation, while data validation was carried out using source triangulation. The explanatory analysis technique used in this case study was Simmel's social shape and Schramer's U theories. The result of research showed that Solo Plus held monthly routine meeting for information on the session attended by many parties like psychiatrist, herbalist, Voluntary Counseling and Testing (VCT); psychosocial support members; improved the capacity of organization and PSG members with training, policy advocacy and public awareness through harings with government; initiated the establishment of satellite PSG in surrounding areas to support PLWHA; participated actively in socializing the prevention of HIV to community; gave testimony in many events; supported Care Support and Treatment (CST) care, case management, such as VCT referral, CST, Local Health Insurance, CD 4 test, liver and kidney function test, Prevention of Mother to Child Transmission (PMTCT); provided Supplementary Food; and facilitated PLWHA in Penitentiary, visited hospitals and houses; supported the sustainable livelihood of PSG members; and developed network. Keywords: Community intervention, behavior change, peer support group AbstrakOrang dengan HIV/AIDS (ODHA) berharap dapat sehat, sehingga Kelompok Dukungan Sebaya (KDS) merespons atas kebutuhan psikososial medis ODHA. Tujuan penelitian ini mengkaji intervensi KDS Solo Plus terhadap perubahan perilaku kesehatan ODHA di Surakarta. Penelitian kualitatif dengan pendekatan studi kasus ini dilakukan terhadap ketua dan anggota Solo Plus, Orang Hidup dengan HIV/AIDS (OHIDA), Komisi Penanggulangan AIDS Kota Surakarta, petugas pelayanan kesehatan, dan LSM peduli AIDS di Surakarta. Data dikumpulkan dengan observasi, wawancara mendalam dan dokumentasi, serta untuk menguji validitas data digunakan triangulasi sumber. Teknik analisis eksplanasi studi kasus ini menggunakan teori bentuk sosial dari Simmel dan teori U dari Schramer. Hasil penelitian menunjukkan bahwa Solo Plus melakukan pertemuan rutin bulanan untuk info sesi dari berbagai pihak, seperti psikiatri, herbalis, Voluntary Counseling and Testing (VCT); memberi dukungan psikososial; peningkatan kapasitas organisasi dan anggota KDS dengan pelatihan; advokasi kebijakan dan penyadaran publik melalui audiensi dengan pemerintah; menginisiasi pembentukan KDS satelit di sekitarnya untuk mendukung ODHA; terlibat aktif dalam sosialisasi pencegahan HIV ke masyarakat; testimoni di berbagai even; mendukung layanan Care Support and Treatment (CST); manajemen kasus, seperti rujukan VCT, CST, Jaminan Kesehatan Daerah; test CD 4, test fungsi hati dan ginjal, Prevention of Mother to Child Transmision (PMTCT); Pemberian Makanan Tambahan, dan pendampingan ODHA di Lembaga Pemasyarakatan, kunjungan di rumah sakit maupun di rumah; mendukung keberlanjutan mata pencaharian anggota KDS serta mengembangkan jaringan kerja. Kata kunci : Intervensi komunitas, perubahan perilaku, kelompok dukungan sebaya

The increased HIV/AIDS epidemic makes the social-economic development burden heavier. The objective of research is to analyze public participation in overcoming HIV/AIDS as the manifestation of warga peduli AIDS (local residents concerned about AIDS). The target group in this case study was community and stakeholders such as Kelurahan, Warga Peduli AIDS Administrator, AIDS Commission of Surakarta City, Surakarta Health Service, Solo Plus Peer Support Group, and LSM Peduli AIDS (NGO concerned about AIDS) in Surakarta selected purposively. Data collection was carried out using observation, in-depth interview, and documentation. Data was validated using data source triangulation, and then analyzed using Parsons' social system theory. The result of research showed that some citizens concerned about AIDS and were active but had not participated much in coping with AIDS, due to their limited knowledge, limited awareness, and fear of undertaking HIV test, less optimal, non-sustainable socialization from AIDS Commission and AIDS-Concerned institution focusing on risk group only, so that people got inadequate information about HIV/AIDS, stigma and discrimination against people with HIV/AIDS. AIDS overcoming needs active role from many parties including government, community, those infected and affected in preventing, treating, mitigating the effect, and developing conducive environment systemically and in integrated manner, in order to achieve the objective. Keywords: AIDS, Participation, Citizen, Integrated AbstrakPeningkatan epidemi HIV/AIDS menyebabkan beban sosial ekonomi pembangunan semakin berat. Tujuan penelitian ini adalah menganalisis peran serta masyarakat dalam penanggulangan HIV/AIDS sebagai wujud warga peduli AIDS. Kelompok sasaran penelitian studi kasus ini adalah masyarakat dan stakeholders terkait, seperti Kelurahan, pengurus Warga Peduli AIDS,Komisi Penanggulangan AIDS Kota Surakarta, Dinas Kesehatan Surakarta, Kelompok Dukungan Sebaya Solo Plus, LSM Peduli AIDS di Surakarta yang dipilih secara purposif. Pengumpulan data dengan observasi, wawancara mendalam dan dokumentasi. Triangulasi sumber data untuk menguji validitas data, lalu dianalisis dengan teorisistem sosial Parsons. Hasil penelitian menunjukkan bahwa ada warga yangpeduli AIDS dan aktif, namun banyak yang belum terlibat dalam penanggulangan AIDS, karena minimnya pengetahuan, kesadaran, dan takut melakukan tes HIV, sosialisasi dari Komisi Penanggulangan AIDS dan lembaga peduli AIDSbelum optimal, tidak berkelanjutan dan hanya fokus kelompok berisiko saja, sehingga masyarakat kurang mendapat informasi HIV/AIDS secara menyeluruh,masih ada stigma dan perlakuan diskriminasi terhadap orang dengan HIV/AIDS.Penanggulangan AIDS memerlukan peran aktif multi pihak baik pemerintah, masyarakat, mereka yang terinfeksi dan terdampak dalampencegahan, pengobatan, mitigasi dampak dan pengembangan Iingkungan yang kondusif secara sistemik dan terpadu agar tujuan tercapai. Kata Kunci: AIDS, Partisipasi, Warga, Terpadu

ABSTRACTAprilia Ningsih. D0317007. 2021. CLEAN AND HEALTHY LIFESTYLE BEHAVIORS (PHBS) IN PREVENTION OF COVID-19. (Case Study on Poor Farmers in Rambeanak Village, Mungkid, Magelang, Central Java). Skripsi. Advisor: Dr. Argyo Demartoto, M.Si. Sociology Study Program. Faculty of Social and Political Sciences. Sebelas Maret University. Surakarta.In December 2019, a case of pneumonia first appeared in Wuhan, Hubei, China. This disease attacks the respiratory system and can spread rapidly. Until now, many countries have been affected by the virus which is currently known as Corona Virus Disease (COVID-19). The existence of Covid-19 has an impact on all circles of society. One of them is for poor farmers in Rambeanak Village, Mungkid, Magelang, Central Java. Because most of them are elderly people who are susceptible to disease and viruses and work in dirty places. Of course they must implement Covid-19 prevention efforts such as conducting PHBS and implementing health protocols. This research was studied with Max Weber's theory of social action and used qualitative methods. Sampling based on purposive sampling. Data collection techniques by interview, observation, and supporting documents. Meanwhile, the validity of the data used source triangulation.The results of this study are: (1) Clean and Healthy Behavior in the prevention of Covid-19 in poor farmers is done by always doing hygiene. This cleanliness is carried out both within the scope of oneself and the surrounding environment. (2) The driving factor for poor farmers to implement PHBS is obeying government recommendations and the desire to always be healthy. (3) The factors that inhibit poor farmers from doing PHBS are the discomfort of wearing masks, keeping your distance, and forgetting. (3) The impact felt after implementing PHBS in an effort to prevent Covid-19 on poor farmers made them feel always healthy.Keywords: Supporting factors, Inhibiting factors, Impact, PHBS, FarmersPoor

Solo Batik Carnival (SBC) is an annual event of surakarta city government using batik as the main material of costume making with the specified theme. The positive benefits and benefits of SBC are not only felt by solo organizers or city governments, but various related parties, such as the surrounding community who get entertainment, pride, and satisfaction. The form of reciprocity is not only material but in the form of feelings, values and norms. This research aims to know the management strategies of SBC, know supporting factors and inhibitors, and know its benefits and benefits. The subject in this qualitative study was the specificity of SBC, using the Structure theory of Giddens. Sampling is purposive sampling, by way of observation, interview and documentation. Validity of data with source triangulation. One of the planning in SBC is the creation of a theme that is different every year and made in such a way as to attract tourists and the surrounding community. The purpose of SBC to introduce the culture of Solo city is batik that is modified with a theme that has been made and packaged in a modern way, by the way the costumes of the participants are exhibited with the catwalk parade on Jalan Slamet Riyadi every year. In this research, the actors or agents are Yayasan Solo Batik Carnival, Dinas Pariwisata, and also the organizers, for the structure that is the committee namely the committee of Solo Batik Carnival which creates rules and has resources and is used as the principle of organizing various social practices that are ongoing in order to become a new social practice. SBC received support from Yayasan Solo Batik Carnival, Dinas Pariwisata and support between committees. The obstacles include a lack of communication with the foundation, the commitment of some committees, and a lack of attention from the foundation and tourism office. The advantage of SBC for individuals is to gain experience in carrying out a national scale event, and for the community that is advancing UMKM, such as in the 100 ...

The museum functions as a management of cultural heritage which actually has the same ideology as cultural tourism, namely providing information and services to the public. The museum not only collects material culture and daily social history but also includes collecting human behavior. The museum also functions as an educational tourism choice that has not been done much by the community. The purpose of this study was to find out more about the strategy of developing the Dayu museum as an educational tourism object. This research uses Structural Fungtionalism theory from Talcott Parsons, the method of data collection is done by conducting observations, interviews and documentation. Data validity was done by triangulation techniques, namely data triangulation, source triangulation, methodological triangulation, researcher triangulation, and theory triangulation. The results of the study show that officers from both the museum and the tourism service provide education especially to the surrounding community. Regional mapping is done to find out the potential of the village wilaya. Potential will be developed in a sustainable manner to increase income and advance rural areas. With the establishment of the Dayu museum on an international scale, the tour becomes a world heritage. The perceived impact of the formation of tourism internationally, it will increase the independence of the surrounding community. The use of information media as a means of marketing products is done both traditionally and modernly. Traditionally by texting, officers came to various schools to conduct socialization. Whereas in a modern way it is done by making museum videos conducted by the Karanganyar Regency government.

The museum functions as a management of cultural heritage which actually has the same ideology as cultural tourism, namely providing information and services to the public. The museum not only collects material culture and daily social history but also includes collecting human behavior. The museum also functions as an educational tourism choice that has not been done much by the community. The purpose of this study was to find out more about the strategy of developing the Dayu museum as an educational tourism object. This research uses Structural Fungtionalism theory from Talcott Parsons, the method of data collection is done by conducting observations, interviews and documentation. Data validity was done by triangulation techniques, namely data triangulation, source triangulation, methodological triangulation, researcher triangulation, and theory triangulation. The results of the study show that officers from both the museum and the tourism service provide education especially to the surrounding community. Regional mapping is done to find out the potential of the village wilaya. Potential will be developed in a sustainable manner to increase income and advance rural areas. With the establishment of the Dayu museum on an international scale, the tour becomes a world heritage. The perceived impact of the formation of tourism internationally, it will increase the independence of the surrounding community. The use of information media as a means of marketing products is done both traditionally and modernly. Traditionally by texting, officers came to various schools to conduct socialization. Whereas in a modern way it is done by making museum videos conducted by the Karanganyar Regency government.

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.

Goyor woven sarong craft is one of the Micro, Small, and Medium Enterprises (MSMEs) in Wonosari Hamlet, Sambirembe Village, Kalijambe Sub-District, Sragen Regency, Central Java Province, Indonesia. The woven sarong craft is a cultural heritage passed down from generation to generation. The woven sarong craft business has survived even though the industrial-scale businesses have spread widely. In economic practice, economic actions among business actors of the woven sarong craft are based on cultural values. This research aims to analyze (1) the embeddedness of cultural values in economic practices of Goyor woven sarong; (2) the relational embeddedness between middlemen, collectors, and craftswomen; (3) the economic strategy of the Goyor woven sarong business. This research was qualitative research with a case study approach. The research analysis used the concept of economic actors' embeddedness in the social networks approach by Granovetter. Research data was collected through in-depth interviews and direct observation. Informants were selected using a purposive sampling technique. The result shows that: 1) there is the embeddedness of cultural values on the woven sarong craft business sustainability. Woven sarong craft is a cultural heritage and work ethic has become the main foundation for business sustainability; 2) the relational embeddedness was manifested through mutual trust between the collectors, middlemen, and craftswomen through a sense of "ewuh pekewuh" (feeling bad, embarrassment, feeling uncomfortable), and through mutual need between the collectors, middlemen, and craftswomen; 3) the economic strategy of the Goyor woven sarong business actors follows the flow of community culture.

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.

Globalization dynamics impacts on the students' lowered loving to local wisdom so that students understand poorly the meaning of karawitan existence as a cultural heritage rich of life wisdom values. This research aimed to analyze the ethnopedagogy of local wisdom-based character education through karawitan learning in SMA Batik 2 Surakarta, Indonesia. The unit of analysis in this qualitative research with case study approach was stakeholders of SMA Batik 2 Surakarta selected using purposive sampling. Techniques of collecting data used were observation, in-depth interview, and documentation. Data validation was carried out using source triangulation, and then data was analyzed using an interactive model. The result of research showed that karawitan learning conducted classically through both theory and practice affects positively the development of student character corresponding to local wisdom values. Through karawitan learning at school, the balanced affective development could be achieved including conscience sensitivity, supra ritual, and intellectuality of students related to God through philosophical values contained in the symbol of karawitan instrument. Synergy was required between all stakeholders of education to create conducive situation for karawitan local content learning for all students.