Suchergebnisse

Currently, ASEAN has come to the new phase of cooperation on political security, economic, and socio-cultural by the establishment of ASEAN Charter in 2008. The cooperation has been deepened, widened, and enlarged. Accordingly, the AEC is the most significant cooperations, namely the economic integration of ASEAN which not mere free trade area but to make the region as a production basefor all products of ASEAN as well as to accomplish the region as a single market by applying scorecard system of AEC's blueprint that should be preserved by all ASEAN state members. Theformation of AEC in 2015 totally depends to the commitments of the member states of ASEAN to apply those agreed trade agreements, roadmaps, and plan of actions including AEC's blueprint.

ABSTRAKThe Indian Ocean Rim Association (IORA) is a form of regional cooperation of the coastal nations of the Indian Ocean that was established in 1997. Unlike other regional cooperation in the world that often emphasizes the political aspect. This association emphasizes the basis of economic and socio-cultural cooperation. For its member countries, the existence of IORA is very important in maximizing the economic, social and cultural benefits while keeping this area as a peaceful region. Given the importance of this regional cooperation, Indonesia as an IORA member country continues to play a significant role in strengthening the existence of this association and while continuing to develop bilateral forms of cooperation between the coastal nations of the Indian Ocean that can benefit Indonesia's national interests. In order to expand the forms of international cooperation within the IORA, the Indonesian government continues to maximize its efforts by engaging various stakeholders, including local governments. The purpose of this paper is to discuss the importance of IORA for Indonesia, especially Aceh Province and how we can optimize the role of Aceh within the framework of IORA cooperation.Kata kunci: IORA, regional cooperation, Indonesia, Aceh Province

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

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.

Food security is still becoming a crucial issue in developing countries nowadays, either in urban or rural areas. There are many factors triggered this condition, such as the increase in population pressure and conflict, privatization and changing tenure arrangements, poverty, social differentiation and also environmental degradation. It's undeniable that food security is a multidimensional problem, especially for people who lived in rural or isolated areas. In Mentawai Islands, a district located in the western part of Indonesia, the indigenous people depend on forest product (sago) as their main source of food. However, since 2012, the government has destroyed their food culture by establishing the 'National Food Security Improvement Program' and conducting the agricultural intensification as well as establishing 600 hectares of new rice fields in six sub - districts; South Pagai, North Pagai, Sikakap, South Sipora, North Sipora, and South Siberut. This study is conducted comprehensively using the Food Security and Vulnerability Analysis (FSVA) to understand and describe the exact profiles of food-insecurities and vulnerable households. Furthermore, it also identified the risks and vulnerabilities of food consumption in Mentawai communities. Findings depict that shifting or transforming the food culture from sago to rice is a serious issue because socio-cultural aspects influence it and surely the government has to make a parallel policy that can accommodate the people needs, not only prioritize the national development agenda. ; Food security is still becoming a crucial issue in developing countries nowadays, either in urban or rural areas. There are many factors triggered this condition, such as the increase in population pressure and conflict, privatization and changing tenure arrangements, poverty, social differentiation and also environmental degradation. It's undeniable that food security is a multidimensional problem, especially for people who lived in rural or isolated areas. In Mentawai Islands, a district located in the western part of Indonesia, the indigenous people depend on forest product (sago) as their main source of food. However, since 2012, the government has destroyed their food culture by establishing the 'National Food Security Improvement Program' and conducting the agricultural intensification as well as establishing 600 hectares of new rice fields in six sub - districts; South Pagai, North Pagai, Sikakap, South Sipora, North Sipora, and South Siberut. This study is conducted comprehensively using the Food Security and Vulnerability Analysis (FSVA) to understand and describe the exact profiles of food-insecurities and vulnerable households. Furthermore, it also identified the risks and vulnerabilities of food consumption in Mentawai communities. Findings depict that shifting or transforming the food culture from sago to rice is a serious issue because socio-cultural aspects influence it and surely the government has to make a parallel policy that can accommodate the people needs, not only prioritize the national development agenda.

AbstractResearch, regulation and development of this press researched to deepen the development of the mass media is so dynamic in Indonesia. Those who want to delve into the media and political power in Indonesia and how to act in favor of the power to be used as a tool to build community in the era of Soeharto. The study examines how the press system established under a political system that is referred to as the basic media Indonesia between 1966 and 1973. To achieve the goal of the study, investigation was made on the press and the factors that influence the formation of a press system using an approach through the analysis of historical research documents and in-depth interviews. The results showed that the formation of the media system is based on a process of consciously designed to conform to the philosophy and values practiced by the manager, who went on to become Indonesia's national policy. The planned process is essentially cultural values such as "collaboration", the spirit of harmony, harmony, balance, and obedience. Press system formation process is done through persuasion and consensus made during the meeting, which was later used as a tool to control the activities of the press in Indonesia. The study also found some dominant factor affecting the development of the media system that includes socio-cultural, political and economic. The results showed that from 1966 to 1973, the government supports the aspiration to form a healthy media system, free and responsible as well as build a sense of family planning in line with the direction of the government's political ideology. Policies formed the basis for formulation of media system in Indonesia based on Pancasila. While from 1966-1973 the press laws No.4 / 1967 into force on the development of media freedom, justice and freedom. Keywords: Regulation, Development, Press, authoriter

This article aimed to describe the socio-political conditions after the Bongaya Treaty of 1667. This study employed the historical research method (library research). The researcher applied several approaches, namely the historical approach, religious approach, anthropological approach, and sociological approach. The Makassar War is a momentum for change from all aspects, not only changes from the political aspect but also the social, cultural and economic aspects that greatly tormented the people of Gowa. As a King, Sultan Hasanudin was responsible for the fate of the royal people of Gowa, which was getting sad. Sultan Hasanudin had to consider this even though he wanted to continue to fight. Sultan Hasanudin really understood the suffering of the people of the Kingdom of Gowa. Due to these considerations, the war lasted approximately four years, starting from 1666-1669 and ending with the Bungaya Treaty, which consisted of 30 articles. The treaty affected all aspects of Gowa community life, not only in terms of political factors but also the existence of Muslims. Since then, the power and influence of the Netherlands in East Indonesia began to be embedded towards serious colonialism. Sultan Hasanuddin, who dashed to defend his country until the last second has controlled the Kingdom of Gowa for 16 years; namely 1653-1669 and died in Gowa on June 12, 1670.

Development of Indonesian national law should not leave attention to development of legal plurality as its source. Focus of this study is to see the influence of Indonesian social factors on the development of Islamic law and how Islamic law can be integratively transformed into the National Law. By qualitative method and socio-legal approach and constructivism paradigm, this study bases on theories of social change influeces on Islamic law law without leaving methodology of usul fiqh and the sources of Islamic law. Islamic law has broad opportunity and experiences to be integratively transformed into national law within Indonesia's own character. Transformation can be done in the whole structure of Islamic law including its values of philosophy, principles and norms, and can be performed in all areas, both private and public Law, written law by political power and unwritten law with cultural approach. However, Islamic law as one of the Indonesia living laws and the sources of National law, still today is viewed in dichotomy to the National law and only transformed in limited norms. There are many obstacles to be transformed into national law integratively and widely, though Islamic law has wide space of interpretation and intellectualism that can adapt to different contexts and National law.

In the context of Aceh, the word "Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile. ; Dalam konteks Aceh, "Ulama" merujuk pada sosok individu yang memiliki Dayah (pesantren) atau pimpinan Dayah yang terkenal dengan sebutan Teungku Dayah. Pada ranah sosial, Ulama Aceh merupakan "tulang punggung" keputusan dalam berbagai hal. Ulama hadir sebagai kelompok strategis dan berpengaruh dalam kehidupan masyarakat Aceh. Namun, pasca konflik Aceh, telah terjadi dinamika pergeseran peran ulama di Aceh. Ada anggapan bahwa ulama tidak lagi mampu menjalankan otoritasnya dalam masyarakat, terutama pada masa pasca konflik. Padahal idealnya, ulama turut berperan dalam proses rekonsiliasi, mengingat saat ini belum ada agen rekosiliasi yang memiliki otoritas seperti ulama dan benar-benar dapat dipercaya oleh masyarakat Aceh. Oleh karena itu, penelitian ini ingin mendiskusikan tentang posisi Ulama Aceh dalam proses rekonsiliasi pasca konflik. Penelitian ini menggunakan metode deskriptif kualitatif, yaitu suatu metode untuk menggambarkan sifat suatu keadaan yang sementara terjadi pada saat penelitian dilakukan secara detail, dan kemudian berusaha memeriksa sebab-sebab dari gejala tersebut. Data dalam penelitian ini bersumber dari studi pustaka, obeservasi partisipatoris dan wawancara mendalam. Hasil penelitian ini menunjukkan bahwa dalam setiap periode penting seajarah Aceh, ulama selalu hadir sebagai satu kekuatan yang memberi ladasan etis keagamaan bagi setiap perubahan sosial-politik di Aceh, dan selanjutnya ulama bertindak sebagai penerus corak keagamaan yang berkembang dalam masyarakat Aceh. Bahkan pembentukan dan perkembangan sistem sosial-politik dan budaya masyarakat Aceh terjadi sebagian atas kontribusi para ulama. Adapun Posisi ulama dalam proses rekonsiliasi di Aceh pasca konflik dapat dilihat dalam empat hal. Pertama, transmisi pengetahuan. Kedua, sebagai pengambil keputusan hukum yang bersumber dari ajaran Islam, terutama terkait dengan proses rekonsiliasi. Ketiga, sebagai mediator. Keempat, peran kultural yang berupa pemandu ritual atau seremonial yang dilakukan ketika pihak yang bertikai sudah menemukan kata sepakat untuk berdamai.

Selain memiliki dimensi sosial ekonomi, konflik agraria di Bongkoran, Kabupaten Banyuwangi, Provinsi Jawa Timur, Indonesia, juga memiliki dimensi hukum. Terdapat dualisme hukum yang konfliktual dalam hal penguasaan tanah dan klaim penggunaan. Satu pihak, pemerintah, dan korporasi mengandalkan hukum negara yang legalistik-positivistik, sedangkan masyarakat lokal mengandalkan hukum rakyat yaitu hukum informal yang sudah ada, hidup, dan berkembang dalam masyarakat komunal secara turun-temurun. Penelitian ini berfokus pada bagaimana perspektif sosiologis hukum menganalisis konflik hukum yang terjadi dalam konflik agraria Bongkoran, khususnya antara hukum negara dan hukum rakyat. Penelitian ini menggunakan metode kualitatif dengan perspektif sosiologi hukum. Subjek penelitian adalah petani/masyarakat Bongkoran, Penasehat Hukum Masyarakat, Pemerintah (Pemerintah Daerah, Badan Pertanahan Nasional, dan Kepolisian), dan unsur korporasi (PT Wongsorejo). Informan dipilih dengan menggunakan teknik purposive sampling, berdasarkan pertimbangan tertentu yang dapat dikenali terlebih dahulu yaitu mengenali dan memahami masalah yang diteliti. Pengumpulan data dilakukan melalui observasi, wawancara mendalam, dan dokumentasi. Data yang terkumpul dianalisis secara kualitatif dengan mengacu pada perspektif yang telah disajikan. Hasil penelitian menunjukkan bahwa penyelesaian konflik agraria di Bongkoran memerlukan implementasi hukum yang lebih berkeadilan bagi masyarakat lokal. Implementasi hukum tidak hanya berdasarkan pasal-pasal yang rigid dalam undang-undang, tetapi perlu memperhatikan konteks sosial budaya dan historis dari masyarakat. Dominasi hukum negara atas hukum rakyat dalam konflik agraria mengakibatkan praktik penundukan hukum negara ke hukum rakyat, baik secara persuasif maupun represif. Oleh karena itu, untuk meminimalisir ketegangan dan konflik antara hukum negara dan hukum rakyat dalam konflik agraria, diperlukan pemahaman baru tentang hubungan kedua hukum tersebut. Keberadaan dan penegakan hukum rakyat dijadikan sebagai elemen yang saling melengkapi dalam aspek normatif yang belum diatur dalam hukum negara. ; Apart from having a socio-economic dimension, agrarian conflicts in Bongkoran, Banyuwangi Regency, East Java Province, Indonesia, also have a legal dimension. There is a dualism of law that is conflictual in terms of land tenure and use claims. One party, the government, and corporations rely on legalistic-positivistic state laws, while local people rely on folk law, namely informal laws that have existed, lived, and developed in communal society for generations. This research focuses on how the sociological perspective of law analyzes the legal conflicts that occur in Bongkoran agrarian conflict, particularly between state law and folk law. This research used a qualitative method with a legal sociology perspective. The research subjects were farmers/people of Bongkoran, Community Legal Advisors (CLA), Government (Local Government, National Land Agency, and Police), and corporate elements (PT Wongsorejo). Informants were selected using a purposive sampling technique, based on certain considerations that can be recognized beforehand, namely recognizing and understanding the problem under this research. Data collection was conducted through observation, in-depth interviews, and documentation. The collected data were analyzed qualitatively by referring to the perspectives that have been presented. The results indicated that the resolution of agrarian conflicts in Bongkoran requires the implementation of laws that are more just for local communities. The implementation of the laws is not only based on rigid articles in the law, but it needs attention to the socio-cultural and historical context of the community. The dominance of state law over folk law in agrarian conflicts results in the practice of subjugation of state law to folk law, both persuasively and repressively. Therefore, to minimize the tension and conflict between state law and folk law in agrarian conflicts, it is necessary to have a new understanding of the relationship between the two laws. The existence and enforcement of folk law are used as a complementary element in normative aspects that have not been regulated in state law.