Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.21
Godofredo Ramizo
Ride apps offer alternative and controversial solutions to commuters in Manila, a Southeast Asian megacity characterized by inadequacies in transport infrastructure and law enforcement capabilities. In the literature, there is scarce empirical analysis of how ride-hailing technologies compare with pre-existing conventional transport systems from the perspective of the users of the technologies. To address this gap, this paper employs in-depth semi-structured interviews with respondents from Manila to examine the issues encountered by users of the conventional transport systems and how they perceive these in comparison to their experiences with ride-hailing technologies. These comparison-driven narratives are important, as they can inform subsequent studies on what motivates the patterns of use and attitudes toward pre-existing systems and new technology-driven entrants. The analysis presented in this paper is a provisional snapshot of a work in progress on the phenomenon of ridehailing apps operating in Southeast Asian megacities. Keywords—public transportation, urban mobility, ridehailing apps, Manila transportation
{"title":"Comparing conventional public transport to ride-hailing apps: A snapshot of user experiences from Metro Manila","authors":"Godofredo Ramizo","doi":"10.2991/icsgs-18.2019.21","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.21","url":null,"abstract":"Ride apps offer alternative and controversial solutions to commuters in Manila, a Southeast Asian megacity characterized by inadequacies in transport infrastructure and law enforcement capabilities. In the literature, there is scarce empirical analysis of how ride-hailing technologies compare with pre-existing conventional transport systems from the perspective of the users of the technologies. To address this gap, this paper employs in-depth semi-structured interviews with respondents from Manila to examine the issues encountered by users of the conventional transport systems and how they perceive these in comparison to their experiences with ride-hailing technologies. These comparison-driven narratives are important, as they can inform subsequent studies on what motivates the patterns of use and attitudes toward pre-existing systems and new technology-driven entrants. The analysis presented in this paper is a provisional snapshot of a work in progress on the phenomenon of ridehailing apps operating in Southeast Asian megacities. Keywords—public transportation, urban mobility, ridehailing apps, Manila transportation","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115440659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.33
Adhitia Wardani Fauzyyah, Apipudin, Y. Machmudi
This article discusses a traditional Islamic boarding school in Depok City, West Java, namely, Pesantren Al-Hamidiyah. A qualitative method with interview, literature study, and observation is used. This research finds that Pesantren Al-Hamidiyah is the embodiment of the lofty ideals of Kiai Achmad Sjaichu, the son of the founder of Nahdlatul Ulama. The school’s main goal is to foster a generation of new scholars with deep understanding of various knowledge forms. As a pesantren under the auspice of the institution, the school is managed and led by a Kiai who is not from the biological family of KH Achmad Sjaichu but instead comes from a family trusted by the institution. Since the pesantren was established, both traditionality and modernity have been deeply embedded in it. Therefore, the discussion in this paper focuses on the traditional and modern sides as well as leadership of the
这篇文章讨论了西爪哇德波市的一所传统伊斯兰寄宿学校，即Pesantren Al-Hamidiyah。本研究采用访谈、文献研究和观察相结合的定性方法。本研究发现，Pesantren Al-Hamidiyah是Nahdlatul Ulama创始人之子Kiai ahmad Sjaichu崇高理想的化身。学校的主要目标是培养对各种知识形式有深刻理解的新一代学者。作为该机构支持下的代表，学校的管理和领导由一位不是来自KH ahmad Sjaichu的亲生家庭，而是来自该机构信任的家庭的Kiai负责。自pesantren建立以来，传统与现代都深深嵌入其中。因此，本文的讨论主要集中在传统和现代两方面以及领导力方面
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Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.16
A. Minderop
The aim of this study is to inspire women to have the confidence and independence to equally coexist with men. All over the world, there are stories of female suffering. This suffering is caused by verbal, physical, material, psychological, and sexual violence and discrimination. Some violence is culturally embedded, and local communities and theological teachings are resistant to change. Traditional, cultural, and theological adherence, in these instances, causes women to surrender to their fate. However, women possess great potential that is valuable and useful for human life. This paper explores methods of inspiring self-respect among women and developing their awareness of their extraordinary individual competencies. The research is based on a number of theories, including the labeling theory, dual systems theory, Weber’s theory of power, and self-perception theory. Qualitative research methods were used to interpret relevant literature and create an analysis model. The results suggest that Indonesian women, in general, are resigned to violence for fear of social exclusion and fear of sin. The objective of the research is to inspire awareness of these issues among women through the development of positive self-perception. Women should realize that they are competent and have potential in order to not be resigned to discrimination and violence. Education in self-awareness can be used to empower women by constantly reinforcing the belief that they are competent and are worthy of living happy lives. The research concludes that comprehensive and continuous formal education, which teaches psychological strength and character building, is required to empower women to escape cycles of violence and
{"title":"Inspiring Women's Awareness about Their Essential Abilities","authors":"A. Minderop","doi":"10.2991/icsgs-18.2019.16","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.16","url":null,"abstract":"The aim of this study is to inspire women to have the confidence and independence to equally coexist with men. All over the world, there are stories of female suffering. This suffering is caused by verbal, physical, material, psychological, and sexual violence and discrimination. Some violence is culturally embedded, and local communities and theological teachings are resistant to change. Traditional, cultural, and theological adherence, in these instances, causes women to surrender to their fate. However, women possess great potential that is valuable and useful for human life. This paper explores methods of inspiring self-respect among women and developing their awareness of their extraordinary individual competencies. The research is based on a number of theories, including the labeling theory, dual systems theory, Weber’s theory of power, and self-perception theory. Qualitative research methods were used to interpret relevant literature and create an analysis model. The results suggest that Indonesian women, in general, are resigned to violence for fear of social exclusion and fear of sin. The objective of the research is to inspire awareness of these issues among women through the development of positive self-perception. Women should realize that they are competent and have potential in order to not be resigned to discrimination and violence. Education in self-awareness can be used to empower women by constantly reinforcing the belief that they are competent and are worthy of living happy lives. The research concludes that comprehensive and continuous formal education, which teaches psychological strength and character building, is required to empower women to escape cycles of violence and","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130326985","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.26
M. Jamilah, Y. Machmudi
The present study examines political gender inequality in Egypt following the Arab Spring in 2011, when Egyptian women openly opposed the Mubarak regime. These women held public demonstrations for the recognition and improvement of their position in the public sphere, which raised hopes for better opportunities for women to change their status in Egyptian society. However, after the overthrow of the Mubarak regime, these hopes remained unfulfilled; for instance, women’s representation in the Egyptian parliament is less than 2%. This phenomenon is analyzed using the qualitative method along with the descriptive analysis approach. This research investigates the root of gender inequality in a developing country. The results identify three factors that hinder gender equality in Egypt: economic (physical production and intense household duty), cultural (patrilocality and the son’s role as a potential support figure for the elderly), and political regime shift (from military to the Ikhwanul Muslimin regime). Keywords—gender inequality, Egyptian women, politics,
{"title":"Political Gender Inequality in Egypt after the Arab Spring (2011–2013)","authors":"M. Jamilah, Y. Machmudi","doi":"10.2991/icsgs-18.2019.26","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.26","url":null,"abstract":"The present study examines political gender inequality in Egypt following the Arab Spring in 2011, when Egyptian women openly opposed the Mubarak regime. These women held public demonstrations for the recognition and improvement of their position in the public sphere, which raised hopes for better opportunities for women to change their status in Egyptian society. However, after the overthrow of the Mubarak regime, these hopes remained unfulfilled; for instance, women’s representation in the Egyptian parliament is less than 2%. This phenomenon is analyzed using the qualitative method along with the descriptive analysis approach. This research investigates the root of gender inequality in a developing country. The results identify three factors that hinder gender equality in Egypt: economic (physical production and intense household duty), cultural (patrilocality and the son’s role as a potential support figure for the elderly), and political regime shift (from military to the Ikhwanul Muslimin regime). Keywords—gender inequality, Egyptian women, politics,","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129698679","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The self-concept of Generation Z is influenced by many factors, i.e. the social environment with the developmeny of digital technology, and parents as the role of significant others. This qualitative case study examines parenting and the religiosity of parents in the formation of Generation Z’s selfconcept in urban society. In contrast to some previous research that studies the relation between a given parenting pattern and adolescent self-concept or the religiosity and mental health of family, which is interesting from this research because it is based on da’'s parenting and religion in forming adolescent self-concept in the digital era. Participants in the study consisted of three groups, father as dai, father and mother as dai, single mother as dai, and using data from interviews with parents and a generation Z cohort and participant’s observation. The assumption of this study is that a more positive self-concept is owned by members of the Generation Z cohort who have a father as a da'i with a mother applying religious value to adolescents. Keywords—Generation Z, parenting, religiosity, self-concept,
{"title":"Self -Concept of Generation Z in Parenting and Religiosity of Parents in Urban Society: Qualitative Approach in Dai Family","authors":"A. F. Islam, Nurwahidin, Thobib Al-Asyhar","doi":"10.2991/icsgs-18.2019.3","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.3","url":null,"abstract":"The self-concept of Generation Z is influenced by many factors, i.e. the social environment with the developmeny of digital technology, and parents as the role of significant others. This qualitative case study examines parenting and the religiosity of parents in the formation of Generation Z’s selfconcept in urban society. In contrast to some previous research that studies the relation between a given parenting pattern and adolescent self-concept or the religiosity and mental health of family, which is interesting from this research because it is based on da’'s parenting and religion in forming adolescent self-concept in the digital era. Participants in the study consisted of three groups, father as dai, father and mother as dai, single mother as dai, and using data from interviews with parents and a generation Z cohort and participant’s observation. The assumption of this study is that a more positive self-concept is owned by members of the Generation Z cohort who have a father as a da'i with a mother applying religious value to adolescents. Keywords—Generation Z, parenting, religiosity, self-concept,","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128440213","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.27
Siti Rohmah Soekarba
This paper is examined the gender construction in Saudi Arabia. The reinforcement of kinship in Hijaz was a response to Al-Saud family power and prestige’s, their influence and growth in number. This paper traces the meaning of “Aila” as the principal of Hijaz tribe on Urbanization and Modernization, reflected by the proverb, “I belong to nothing else but Ghuazaiyya (my tribe). And if Ghuazaiyya goes astray, I will follow. If it returns to the right path, I will do so”. However, today Saudi Arabia’s Crown Prince Mohammed bin Salman (MbS) has portrayed himself as a revolutionary leader and reform the current Hijaz, UAE, to be more progressive, especially on women’s rights. Nevertheless, this progression was predicted slow, because the traditional group still has influence and the women itselves need to fight for their own rights against restrictives and patriarchal laws to improve their double standard status in that countries. Keywords— gender, women, reformation, Saudi Arabia
{"title":"Determinants of Patriarchy in The Middle East : Hope for The 2030 Vision in A New Saudi Arabia","authors":"Siti Rohmah Soekarba","doi":"10.2991/icsgs-18.2019.27","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.27","url":null,"abstract":"This paper is examined the gender construction in Saudi Arabia. The reinforcement of kinship in Hijaz was a response to Al-Saud family power and prestige’s, their influence and growth in number. This paper traces the meaning of “Aila” as the principal of Hijaz tribe on Urbanization and Modernization, reflected by the proverb, “I belong to nothing else but Ghuazaiyya (my tribe). And if Ghuazaiyya goes astray, I will follow. If it returns to the right path, I will do so”. However, today Saudi Arabia’s Crown Prince Mohammed bin Salman (MbS) has portrayed himself as a revolutionary leader and reform the current Hijaz, UAE, to be more progressive, especially on women’s rights. Nevertheless, this progression was predicted slow, because the traditional group still has influence and the women itselves need to fight for their own rights against restrictives and patriarchal laws to improve their double standard status in that countries. Keywords— gender, women, reformation, Saudi Arabia","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131542205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-11-01DOI: 10.2991/icsgs-18.2019.24
Ayu Nova Lissandhi, S. Purwanto
This study is about the increase in Muslim housing complexes in Jakarta, which is marketed to specific targets. Those houses are exclusively designed for Muslims, to provide them with a house and a community to ensure they can raise a good and blessed family. Although the development of Islamic housing complexes can be traced to the 1990s, they are mostly found near the Islamic boarding schools or Islamic centers. Today, we find dozens of Muslim housing complexes built in Jakarta’s suburbs such as in Depok, Tangerang, and Bekasi. The settlements are characterized by one entrance gate, fenced with concrete wall, and are commonly known to form gated communities. It is worthwhile to learn more regarding the reasons and processes used to create Muslim gated communities. Experts usually relate this gated community with fear and threats a community has to face in urban life. Although Islam is the majority in Jakarta and Muslim solidarity is currently growing stronger, our inquiry is to focus on the reasons individuals would live in closed and exclusive housings. In addition, we would like to know the Muslims who choose to live there and what type of community is formed by this process of fencing their life so that they are separate from other groups in the city. We also found that women play a significant role to construct the safe space perception for the urban middle-class Muslim’s movement. Women are also an active agent for social movements based on Islam as way of life. Using an ethnographic approach, we interview and observe one selected housing complex in Jakarta, namely, “Cahaya Besar.” Although there is a tendency that new houses in Indonesia are usually associated with a new family, we found that a Muslim housing complex is today a preference of young Muslim couples. As the price of the houses is competitive, we also would like to describe the dynamic of the middle class Muslim today. Keywords—urban space, housing, muslim, gated
{"title":"Safe Space For Urban Muslim’s Society","authors":"Ayu Nova Lissandhi, S. Purwanto","doi":"10.2991/icsgs-18.2019.24","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.24","url":null,"abstract":"This study is about the increase in Muslim housing complexes in Jakarta, which is marketed to specific targets. Those houses are exclusively designed for Muslims, to provide them with a house and a community to ensure they can raise a good and blessed family. Although the development of Islamic housing complexes can be traced to the 1990s, they are mostly found near the Islamic boarding schools or Islamic centers. Today, we find dozens of Muslim housing complexes built in Jakarta’s suburbs such as in Depok, Tangerang, and Bekasi. The settlements are characterized by one entrance gate, fenced with concrete wall, and are commonly known to form gated communities. It is worthwhile to learn more regarding the reasons and processes used to create Muslim gated communities. Experts usually relate this gated community with fear and threats a community has to face in urban life. Although Islam is the majority in Jakarta and Muslim solidarity is currently growing stronger, our inquiry is to focus on the reasons individuals would live in closed and exclusive housings. In addition, we would like to know the Muslims who choose to live there and what type of community is formed by this process of fencing their life so that they are separate from other groups in the city. We also found that women play a significant role to construct the safe space perception for the urban middle-class Muslim’s movement. Women are also an active agent for social movements based on Islam as way of life. Using an ethnographic approach, we interview and observe one selected housing complex in Jakarta, namely, “Cahaya Besar.” Although there is a tendency that new houses in Indonesia are usually associated with a new family, we found that a Muslim housing complex is today a preference of young Muslim couples. As the price of the houses is competitive, we also would like to describe the dynamic of the middle class Muslim today. Keywords—urban space, housing, muslim, gated","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125701295","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Urban life refers to people living in towns and cities, the most important feature of which is high mobility. Living in urban areas has been found to reduce leisure time because of a highly scheduled life, which means that many residents are now relying on technology to achieve their schedules. In this digital era, mobile applications such as mobile wallet services are making it easier for non-cash transactions, such as food and beverages, equipment, health, education, restaurants, hotels, transportation, communication, and others. This study used a quantitative approach using online questionnaires on 80 students living in the Jakarta Metropolitan Area; Jakarta, Bogor, Depok, Tangerang, and Bekasi; to assess their use of mobile wallet applications, from which it was found that the top three uses were for food and beverages, to top up phone credit, and for movies or concert tickets, and the top three factors influencing their adoption of mobile wallets services were the wallet promotions, and the easier and faster transactions. These perceived benefits of using mobile wallet services are developing a cashless society. Keywords—cashless society, digital mobile technology, mobile wallet services, mobility, urban life
{"title":"The Use of Mobile Wallet Services Apps in Urban Living","authors":"Anindita Lintangdesi Afriani, Firman Kurniawan Sujono","doi":"10.2991/icsgs-18.2019.14","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.14","url":null,"abstract":"Urban life refers to people living in towns and cities, the most important feature of which is high mobility. Living in urban areas has been found to reduce leisure time because of a highly scheduled life, which means that many residents are now relying on technology to achieve their schedules. In this digital era, mobile applications such as mobile wallet services are making it easier for non-cash transactions, such as food and beverages, equipment, health, education, restaurants, hotels, transportation, communication, and others. This study used a quantitative approach using online questionnaires on 80 students living in the Jakarta Metropolitan Area; Jakarta, Bogor, Depok, Tangerang, and Bekasi; to assess their use of mobile wallet applications, from which it was found that the top three uses were for food and beverages, to top up phone credit, and for movies or concert tickets, and the top three factors influencing their adoption of mobile wallets services were the wallet promotions, and the easier and faster transactions. These perceived benefits of using mobile wallet services are developing a cashless society. Keywords—cashless society, digital mobile technology, mobile wallet services, mobility, urban life","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124121853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The euphoria of the regional and the national leadership change resulted in youth leadership: the recruitment of regional leaders through local elections became the entrance for all elements to run for office. They were elected to be the leaders of their region, and this also included the youth taking part in the election of regional heads through political elections. It was noted that there were two regional heads and one deputy regional head elected at the age of less than 30 years: Makmun Ibnu Fuad in Bangkalan, M Syaharial in Tanjung Balai, and M. Nurul Arifin in Trenggalek. Youth leaders becoming regional heads is an important emerging trend and has become an alternative for managing the nation and the state better. The Bangkalan region is led by Makmun Ibnu Fuad, a 26-year-old man officially appointed in 2013 when he won the election in the same year. Policies related to the millennial generation, the realization of youth leadership in Bangkalan, and strengthening local wisdom in millennials amidst the flow of information society will be explored in this research. The research also seeks to identify the challenges and expectations of the community toward youth leadership. Scientific recommendations are absolutely necessary in evaluating youth leadership and establishing a benchmark for the phenomenon of the presence of youth leaders, a topic that has received little attention from academics. Keywords—youth, leadership, youth leadership, millennial,
{"title":"The Influence of Youth Leadership in Strengthening Local Wisdom in The Millenial Generation : Case Study of Bangkalan District, Jawa Timur","authors":"A. Luthfi, S. Rohman, M. Hanita","doi":"10.2991/icsgs-18.2019.1","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.1","url":null,"abstract":"The euphoria of the regional and the national leadership change resulted in youth leadership: the recruitment of regional leaders through local elections became the entrance for all elements to run for office. They were elected to be the leaders of their region, and this also included the youth taking part in the election of regional heads through political elections. It was noted that there were two regional heads and one deputy regional head elected at the age of less than 30 years: Makmun Ibnu Fuad in Bangkalan, M Syaharial in Tanjung Balai, and M. Nurul Arifin in Trenggalek. Youth leaders becoming regional heads is an important emerging trend and has become an alternative for managing the nation and the state better. The Bangkalan region is led by Makmun Ibnu Fuad, a 26-year-old man officially appointed in 2013 when he won the election in the same year. Policies related to the millennial generation, the realization of youth leadership in Bangkalan, and strengthening local wisdom in millennials amidst the flow of information society will be explored in this research. The research also seeks to identify the challenges and expectations of the community toward youth leadership. Scientific recommendations are absolutely necessary in evaluating youth leadership and establishing a benchmark for the phenomenon of the presence of youth leaders, a topic that has received little attention from academics. Keywords—youth, leadership, youth leadership, millennial,","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121083622","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Despite the vast research into investing in youth education, health, and wellbeing, little is known about youth culture in the underground scene in Indonesia. This article is a follow up study from my research about music gigs in cafes and bars in urban settings. Music gigs and art in the underground scene appear as a counterculture to regular events that are often seen on television or in other commercial places. Gigs are designed to create an oasis, so the creativity of the space can be accommodated as much as possible. Gigs are held in a wide variety of settings, from public places to more private areas, even to open spaces in more rural areas. Currently, gigs are no longer focused on issues of space, but the increased attacks on the freedom of art and expression. This study examines the effects of persecution conducted by faithbased organizations on underground gigs in Indonesia. In sum, this study emphasizes how artistic expressions should not fit into one frame. The Indonesian government should abide by their obligation to protect artists and all persons participating in artistic activities or in the dissemination of artistic creations from violence and gender discrimination by third parties. Keywords—gigs, youth, persecution,faith-based organizations
{"title":"Moving Beyond Borders: Artistic Freedom and the Threat of Persecution by Faith-Based Organizations","authors":"Nike Shabrina","doi":"10.2991/icsgs-18.2019.7","DOIUrl":"https://doi.org/10.2991/icsgs-18.2019.7","url":null,"abstract":"Despite the vast research into investing in youth education, health, and wellbeing, little is known about youth culture in the underground scene in Indonesia. This article is a follow up study from my research about music gigs in cafes and bars in urban settings. Music gigs and art in the underground scene appear as a counterculture to regular events that are often seen on television or in other commercial places. Gigs are designed to create an oasis, so the creativity of the space can be accommodated as much as possible. Gigs are held in a wide variety of settings, from public places to more private areas, even to open spaces in more rural areas. Currently, gigs are no longer focused on issues of space, but the increased attacks on the freedom of art and expression. This study examines the effects of persecution conducted by faithbased organizations on underground gigs in Indonesia. In sum, this study emphasizes how artistic expressions should not fit into one frame. The Indonesian government should abide by their obligation to protect artists and all persons participating in artistic activities or in the dissemination of artistic creations from violence and gender discrimination by third parties. Keywords—gigs, youth, persecution,faith-based organizations","PeriodicalId":153335,"journal":{"name":"Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018)","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132269723","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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