Undang-undang Nomor 6 Tahun 2014 tentang Desa (UU Desa)-terlepas dari terobosan politiknya dalam menggulirkan demokratisasi relasi negara-desa-memiliki keterbatasan mendasar terkait isu sumber daya alam di desa mengingat krisis agraria dan krisis ekologi yang terjadi di pedesaan. Selain tidak banyak mengelaborasi aspek-aspek penting dari isu sumber daya alam, UU Desa juga hanya memberikan kewenangan yang minim terhadap swakelola sumber daya alam desa oleh pemerintah desa serta tidak menyentuh ketimpangan akses warga desa terhadap sumber daya alam setempat. Dihadapkan pada tantangan struktural demikian, perjuangan "otonomi desa" akan sulit mendorong transformasi sosial yang berarti tanpa melibatkan upaya penataan sumber daya alam yang berkeadilan dan berkelanjutan. Pada saat yang sama, perjuangan "keadilan sosial-ekologis" akan sulit tampil sebagai agenda kolektif desa tanpa mengupayakan demokratisasi yang lebih dalam di internal desa sendiri. Tulisan ini menawarkan kerangka perjuangan "demokratisasi tata kelola sumber daya alam desa" sebagai konvergensi strategis dari dua perjuangan sebelumnya: "otonomi desa" dan "keadilan sosial-ekologis". Hal ini diupayakan melalui tiga agenda konkret yang saling terkait: penguatan kewenangan desa atas sumber daya alam setempat, demokratisasi relasi-relasi sosio-agraria di desa, dan pembalikan krisis pedesaan untuk merevitalisasi basis-basis produksi desa. Law Number 6 of 2014 on Village-apart from its political contribution in democratizing state-village relation-has a fundamental limitation on natural resource issues in the village in the light of agrarian and ecological crises. This Law offers a minor elaboration on natural resource issues and provides limited authority to the village on this field, while no reference is made to the problem of inequality in community's access to local natural resources. Confronted with such structural challenges, it is argued that "struggle for village autonomy" will hardly lead to significant social transformation without involving attempts to establish just and sustainable natural resource regime. At the same time, "the struggle for social-ecological justice" will never emerge as village's collective agenda without attempts to deepen democracy within the village. Accordingly, this article offers "democratization of rural natural resource governance" as a strategic convergence between two previous struggles: "village autonomy" and "social-ecological justice". It is pursued through three inter-related agenda: strengthening village's authority concerning natural resource issues, democratizing socio-agrarian relations in the village, and addressing rural crises in order to revitalize productive forces in the village.
2014年农村危机和农村生态危机导致农村关系在民主化方面取得了重大突破。除了对自然资源的重要方面进行了很少的阐述外，《乡村法》只对村政当局对农村自然资源的破坏给予了最小的权力，也没有解决当地农民对自然资源的不平等问题。面对这样的结构性挑战，“村庄自治”的斗争在不涉及公平和可持续的自然资源安排的情况下，将很难推动有意义的社会变革。与此同时，如果不寻求在国内进行更深层的民主化，“社会生态正义”运动将很难成为村庄集体议程。这篇文章为“村庄自然资源管理民主化”的斗争框架提供了前两场斗争的战略融合:“村庄自治”和“社会生态正义”。这是通过三个相互关联的具体议程来实现的:扩大农村对当地自然资源的控制，民主化农村社会农业关系，以及扭转农村危机，振兴农村生产基础。2014年《恶棍与生态犯罪》(the eigture of the political contrition in democratizing of stativillage relations)在农村的《农业与生态犯罪》(light of农耕与生态犯罪)中，《恶棍与政治联盟》(natural resource)第6条对农村的自然资源限制提出了基本限制。这项法律对这个领域的村庄进行了小规模的自然资源限制研究，而没有参考资料是针对当地自然资源的社区不平等问题。面对这样的自然资源挑战，有人认为，“为村autonomy而奋斗”将很难实现有意义的社会变革，不受影响地建立和维持自然资源区域。与此同时，“社会生态正义的煽动”永远不会像村庄的集体议程那样出现，而不倾向于在村庄中深入民主。坦率地说，这篇文章是由两位前领导人、autonomy村民和社会生态正义之间的战略冲突造成的。它解决了三种内部相关的议程:加强村庄的自然资源关注、消除农村农村社会的农业关系，并在要求复兴农村生产部队时引入农村农村的农村犯罪行为。
{"title":"Peluang dan Tantangan Undang-undang Desa dalam Upaya Demokratisasi Tata Kelola Sumber Daya Alam Desa: Perspektif Agraria Kritis","authors":"Mohammad Shohibuddin","doi":"10.7454/MJS.V21I1.5021","DOIUrl":"https://doi.org/10.7454/MJS.V21I1.5021","url":null,"abstract":"Undang-undang Nomor 6 Tahun 2014 tentang Desa (UU Desa)-terlepas dari terobosan politiknya dalam menggulirkan demokratisasi relasi negara-desa-memiliki keterbatasan mendasar terkait isu sumber daya alam di desa mengingat krisis agraria dan krisis ekologi yang terjadi di pedesaan. Selain tidak banyak mengelaborasi aspek-aspek penting dari isu sumber daya alam, UU Desa juga hanya memberikan kewenangan yang minim terhadap swakelola sumber daya alam desa oleh pemerintah desa serta tidak menyentuh ketimpangan akses warga desa terhadap sumber daya alam setempat. Dihadapkan pada tantangan struktural demikian, perjuangan \"otonomi desa\" akan sulit mendorong transformasi sosial yang berarti tanpa melibatkan upaya penataan sumber daya alam yang berkeadilan dan berkelanjutan. Pada saat yang sama, perjuangan \"keadilan sosial-ekologis\" akan sulit tampil sebagai agenda kolektif desa tanpa mengupayakan demokratisasi yang lebih dalam di internal desa sendiri. Tulisan ini menawarkan kerangka perjuangan \"demokratisasi tata kelola sumber daya alam desa\" sebagai konvergensi strategis dari dua perjuangan sebelumnya: \"otonomi desa\" dan \"keadilan sosial-ekologis\". Hal ini diupayakan melalui tiga agenda konkret yang saling terkait: penguatan kewenangan desa atas sumber daya alam setempat, demokratisasi relasi-relasi sosio-agraria di desa, dan pembalikan krisis pedesaan untuk merevitalisasi basis-basis produksi desa. Law Number 6 of 2014 on Village-apart from its political contribution in democratizing state-village relation-has a fundamental limitation on natural resource issues in the village in the light of agrarian and ecological crises. This Law offers a minor elaboration on natural resource issues and provides limited authority to the village on this field, while no reference is made to the problem of inequality in community's access to local natural resources. Confronted with such structural challenges, it is argued that \"struggle for village autonomy\" will hardly lead to significant social transformation without involving attempts to establish just and sustainable natural resource regime. At the same time, \"the struggle for social-ecological justice\" will never emerge as village's collective agenda without attempts to deepen democracy within the village. Accordingly, this article offers \"democratization of rural natural resource governance\" as a strategic convergence between two previous struggles: \"village autonomy\" and \"social-ecological justice\". It is pursued through three inter-related agenda: strengthening village's authority concerning natural resource issues, democratizing socio-agrarian relations in the village, and addressing rural crises in order to revitalize productive forces in the village.","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"21 1","pages":"1-33"},"PeriodicalIF":0.0,"publicationDate":"2016-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/MJS.V21I1.5021","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341462","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}
Tulisan ini disusun berdasarkan studi yang dilakukan untuk mendeskripsikan pergeseran orientasi gerakan kelompok Islam radikal di era desentralisasi demokrasi, serta faktor yang memengaruhinya: dari “Islamisme” ke arah “premanisme”. Islamisme yang pada awalnya menjadi isu utama gerakan, kini telah bergeser ke arah penguasaan sumber daya ekonomi. Dengan metode kualitatif, data yang dikumpulkan dari berbagai sumber mengungkapkan bahwa pergeseran orientasi itu merupakan bentuk “metamorfosis” gerakan yang menjadi salah satu kunci kelangsungannya. Model politik patron-klien ala rezim Orde Baru kembali muncul meski dengan bentuk yang berbeda. Patron yang sebelumnya didominasi penuh oleh pemimpin pemerintahan kini menyebar ke berbagai pihak di ranah lokal yang memiliki akses dan kontrol terhadap sumber daya ekonomi. This article was wrote based on a study to describe the shifting orientation of hard-line Islamic group in the decentralization of democratic era and its influences factor: from “Islamism” to “premanism”. Islamism, which at the beginning used as the main issue, has been shifted to occupying the economic resources. Through the qualitative method, the data gathered showed that this changing orientation as the “metamorphosed” form of movement which becomes one of their survival ways. Political clientelism practiced by New Order regime has been re-emerging in the different types. Patron which at the time is fully dominated by the government leader nowadays has spread out to the various parties in the local region who have access and control to the economic resources.
{"title":"Dari Islamisme ke “Premanisme”: Pergeseran Orientasi Gerakan Kelompok Islam Radikal di Era Desentralisasi Demokrasi","authors":"Nur Kafid","doi":"10.7454/MJS.V21I1.4737","DOIUrl":"https://doi.org/10.7454/MJS.V21I1.4737","url":null,"abstract":"Tulisan ini disusun berdasarkan studi yang dilakukan untuk mendeskripsikan pergeseran orientasi gerakan kelompok Islam radikal di era desentralisasi demokrasi, serta faktor yang memengaruhinya: dari “Islamisme” ke arah “premanisme”. Islamisme yang pada awalnya menjadi isu utama gerakan, kini telah bergeser ke arah penguasaan sumber daya ekonomi. Dengan metode kualitatif, data yang dikumpulkan dari berbagai sumber mengungkapkan bahwa pergeseran orientasi itu merupakan bentuk “metamorfosis” gerakan yang menjadi salah satu kunci kelangsungannya. Model politik patron-klien ala rezim Orde Baru kembali muncul meski dengan bentuk yang berbeda. Patron yang sebelumnya didominasi penuh oleh pemimpin pemerintahan kini menyebar ke berbagai pihak di ranah lokal yang memiliki akses dan kontrol terhadap sumber daya ekonomi. This article was wrote based on a study to describe the shifting orientation of hard-line Islamic group in the decentralization of democratic era and its influences factor: from “Islamism” to “premanism”. Islamism, which at the beginning used as the main issue, has been shifted to occupying the economic resources. Through the qualitative method, the data gathered showed that this changing orientation as the “metamorphosed” form of movement which becomes one of their survival ways. Political clientelism practiced by New Order regime has been re-emerging in the different types. Patron which at the time is fully dominated by the government leader nowadays has spread out to the various parties in the local region who have access and control to the economic resources.","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"21 1","pages":"57-79"},"PeriodicalIF":0.0,"publicationDate":"2016-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/MJS.V21I1.4737","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341303","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}
{"title":"Tabola, Perubahan Sosial, dan Bali Kini","authors":"Nila Purnama","doi":"10.7454/mjs.v21i1.6038","DOIUrl":"https://doi.org/10.7454/mjs.v21i1.6038","url":null,"abstract":"","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"107 1","pages":"131-138"},"PeriodicalIF":0.0,"publicationDate":"2016-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/mjs.v21i1.6038","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341340","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}
Pasca-Reformasi 1998 Indonesia mengalami proses demokratisasi dan desentralisasi, salah satunya melalui pemilihan umum kepala daerah (pemilukada) secara langsung sejak 2005. Kendati demokratisasi dan desentralisasi ini dipandang positif oleh sebagian peneliti, tetapi berbagai bentuk tindakan koruptif juga tak luput dari perhatian para peneliti lain. Konsepsi Warren mengenai korupsi demokratis membantu menyelisik paradoks demokratisasi dan desentralisasi pasca-Reformasi tersebut. Menurut Warren, korupsi dalam demokrasi merupakan sebentuk eksklusi “muka dua” yang menguntungkan segelintir pihak dengan merugikan pihak-pihak lain yang dieksklusi dalam pengambilan keputusan dan tindakan kolektif. Namun demikian, penulis menilai terdapat ketidaklengkapan dalam konseptualisasi Warren ketika ia mengidentifikasi lokasi korupsi yang telah terdiferensiasi di dalam rezim demokratis. Warren hanya mengidentifikasi empat ranah yang menjadi lokasi korupsi, yakni negara, ranah publik, masyarakat sipil, dan pasar. Mengambil pemilukada di Lampung sebagai studi kasus, tulisan ini berhasil mengidentifikasi lokasi korupsi lain, yakni partai politik. Penulis berargumen, korupsi demokratis pada partai politik ditandai terutama dengan sentralisme partai politik dalam melakukan rekrutmen dan seleksi bakal calon kepala daerah. After 1998 Reformation, Indonesia has been experiencing democratization and decentralization. Among others, general election for local government (pemilukada) since 2005 is an implementation of democratization and decentralization. Although democratization in Indonesia was praised by some researchers, many others also figured out some corruptive actions in the democratic process. Warren’s conception about democratic corruption helped us to understand the paradox of post-Reformation democratization and decentralization. According to Warren, corruption in a democracy is a duplicitous exclusion that gives an advantage to few parties in the expense of the others who are excluded from the process of decision-making and collective action. However, the author suggests that there is incompleteness in Warren’s conceptualization when he identified the location of corruption that is differentiated in a democratic regime. Warren identified only four locations of corruption, that is the state, public sphere, civil society, and market. Took local elections in Lampung as a case study, this article identified other location, that is the political party. This article argues, corruption of democracy in the political party is indicated primarily by political party’s centralism in recruiting and selecting local leader candidates.
{"title":"Korupsi Demokratis dalam Partai Politik: Studi Kasus Penyelenggaraan Pemilukada Lampung","authors":"M. Irham","doi":"10.7454/MJS.V21I1.4799","DOIUrl":"https://doi.org/10.7454/MJS.V21I1.4799","url":null,"abstract":"Pasca-Reformasi 1998 Indonesia mengalami proses demokratisasi dan desentralisasi, salah satunya melalui pemilihan umum kepala daerah (pemilukada) secara langsung sejak 2005. Kendati demokratisasi dan desentralisasi ini dipandang positif oleh sebagian peneliti, tetapi berbagai bentuk tindakan koruptif juga tak luput dari perhatian para peneliti lain. Konsepsi Warren mengenai korupsi demokratis membantu menyelisik paradoks demokratisasi dan desentralisasi pasca-Reformasi tersebut. Menurut Warren, korupsi dalam demokrasi merupakan sebentuk eksklusi “muka dua” yang menguntungkan segelintir pihak dengan merugikan pihak-pihak lain yang dieksklusi dalam pengambilan keputusan dan tindakan kolektif. Namun demikian, penulis menilai terdapat ketidaklengkapan dalam konseptualisasi Warren ketika ia mengidentifikasi lokasi korupsi yang telah terdiferensiasi di dalam rezim demokratis. Warren hanya mengidentifikasi empat ranah yang menjadi lokasi korupsi, yakni negara, ranah publik, masyarakat sipil, dan pasar. Mengambil pemilukada di Lampung sebagai studi kasus, tulisan ini berhasil mengidentifikasi lokasi korupsi lain, yakni partai politik. Penulis berargumen, korupsi demokratis pada partai politik ditandai terutama dengan sentralisme partai politik dalam melakukan rekrutmen dan seleksi bakal calon kepala daerah. After 1998 Reformation, Indonesia has been experiencing democratization and decentralization. Among others, general election for local government (pemilukada) since 2005 is an implementation of democratization and decentralization. Although democratization in Indonesia was praised by some researchers, many others also figured out some corruptive actions in the democratic process. Warren’s conception about democratic corruption helped us to understand the paradox of post-Reformation democratization and decentralization. According to Warren, corruption in a democracy is a duplicitous exclusion that gives an advantage to few parties in the expense of the others who are excluded from the process of decision-making and collective action. However, the author suggests that there is incompleteness in Warren’s conceptualization when he identified the location of corruption that is differentiated in a democratic regime. Warren identified only four locations of corruption, that is the state, public sphere, civil society, and market. Took local elections in Lampung as a case study, this article identified other location, that is the political party. This article argues, corruption of democracy in the political party is indicated primarily by political party’s centralism in recruiting and selecting local leader candidates.","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"21 1","pages":"35-56"},"PeriodicalIF":0.0,"publicationDate":"2016-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/MJS.V21I1.4799","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341456","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}
{"title":"Rezim Birokrasi dan Administratif","authors":"Ricardi S. Adnan","doi":"10.7454/MJS.V20I2.5864","DOIUrl":"https://doi.org/10.7454/MJS.V20I2.5864","url":null,"abstract":"","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2016-10-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341294","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}
0 0 1 154 880 wildan 7 2 1032 14.0 Normal 0 false false false EN-US JA X-NONE Artikel ini membahas tentang transformasi religious kelas menengah Indonesia dan hubungannya dengan pertumbuhan pasar syariah pada pasca-Orde Baru di Indonesia. Artikel ini berpendapat bahwa dalam era neoliberal Indonesia, kebangkitan spiritual ini sangat memengaruhi ranah ekonomi. Transformasi kesalehan kelas menengah Indonesia menandai munculnya potensi pasar ekonomi baru. Hal itu direspon secara antusias oleh pasar dengan memproduksi produk yang selektif berisi konten spiritual. Dalam prosesnya, peran para agen gaya hidup spiritual memainkan peranan penting dalam membantu dan membentuk kelas menengah urban baru ini dalam mengonsumsi Islam untuk menandakan identitas keislaman mereka. Kemudian muncullah perpaduan aktif antara kesalehan Islam dan kapitalisme dalam situasi Indonesia kontemporer. Konsumsi simbolis Islam menjadi sumber baru dari spiritualisme maupun sumber dari identifikasi religius. Akan tetapi, artikel ini berpendapat bahwa proses ini cenderung menyederhanakan Islam sebagai ‘prosesi material’ daripada ‘prosesi spiritual’. This article examines the religious transformation of the Muslim middle class and its relationship with the growing sharia market in post-New Order Indonesia. It argues that in the Indonesian neo-liberal era, this spiritual revival considerably influenced the economic realm. The transformation of piety of the Indonesian middle class marked the emergence of new potential economic markets. It was responded to enthusiastically by markets producing selective products with a spiritual content. In its process, the role of spiritual lifestyle agents played a pivotal role in helping and shaping the new urban middle class who consume Islam to mark their Islamic identity. It was then that the energetic blending between Islamic piety and capitalism occurred in contemporary Indonesia. Islamic symbolic consumption becomes a new source of spiritualism as well as a source of religious identification. However, this article argues that this process tends to oversimplify Islam as a ‘material process’ rather than a ‘spiritual process’.
{"title":"Incorporating Spirituality and Market: Islamic Sharia Business and Religious Life in Post-New Order Indonesia","authors":"Wildan Sena Utama","doi":"10.7454/MJS.V20I2.4798","DOIUrl":"https://doi.org/10.7454/MJS.V20I2.4798","url":null,"abstract":"0 0 1 154 880 wildan 7 2 1032 14.0 Normal 0 false false false EN-US JA X-NONE Artikel ini membahas tentang transformasi religious kelas menengah Indonesia dan hubungannya dengan pertumbuhan pasar syariah pada pasca-Orde Baru di Indonesia. Artikel ini berpendapat bahwa dalam era neoliberal Indonesia, kebangkitan spiritual ini sangat memengaruhi ranah ekonomi. Transformasi kesalehan kelas menengah Indonesia menandai munculnya potensi pasar ekonomi baru. Hal itu direspon secara antusias oleh pasar dengan memproduksi produk yang selektif berisi konten spiritual. Dalam prosesnya, peran para agen gaya hidup spiritual memainkan peranan penting dalam membantu dan membentuk kelas menengah urban baru ini dalam mengonsumsi Islam untuk menandakan identitas keislaman mereka. Kemudian muncullah perpaduan aktif antara kesalehan Islam dan kapitalisme dalam situasi Indonesia kontemporer. Konsumsi simbolis Islam menjadi sumber baru dari spiritualisme maupun sumber dari identifikasi religius. Akan tetapi, artikel ini berpendapat bahwa proses ini cenderung menyederhanakan Islam sebagai ‘prosesi material’ daripada ‘prosesi spiritual’. This article examines the religious transformation of the Muslim middle class and its relationship with the growing sharia market in post-New Order Indonesia. It argues that in the Indonesian neo-liberal era, this spiritual revival considerably influenced the economic realm. The transformation of piety of the Indonesian middle class marked the emergence of new potential economic markets. It was responded to enthusiastically by markets producing selective products with a spiritual content. In its process, the role of spiritual lifestyle agents played a pivotal role in helping and shaping the new urban middle class who consume Islam to mark their Islamic identity. It was then that the energetic blending between Islamic piety and capitalism occurred in contemporary Indonesia. Islamic symbolic consumption becomes a new source of spiritualism as well as a source of religious identification. However, this article argues that this process tends to oversimplify Islam as a ‘material process’ rather than a ‘spiritual process’.","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"20 1","pages":"113-137"},"PeriodicalIF":0.0,"publicationDate":"2016-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/MJS.V20I2.4798","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341237","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}
MASYARAKAT, Jurnal Sosiologi, diterbitkan oleh LabSosio, Pusat Kajian Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) Universitas Indonesia. Jurnal ini menjadi media informasi dan komunikasi dalam rangka pengembangan sosiologi di Indonesia. Redaksi MASYARAKAT mengundang para sosiolog, peminat sosiologi dan para mahasiswa untuk berdiskusi dan menulis secara bebas dan kreatif demi pengembangan sosiologi di Indonesia. Untuk kriteria dan panduan penulisan artikel maupun resensi buku, silahkan kunjungi tautan berikut: www.journal.ui.ac.id/mjs
{"title":"The Internet and Public-Government Engagement","authors":"Gemintang Kejora Mallarangeng","doi":"10.7454/mjs.v20i2.5011","DOIUrl":"https://doi.org/10.7454/mjs.v20i2.5011","url":null,"abstract":"MASYARAKAT, Jurnal Sosiologi, diterbitkan oleh LabSosio, Pusat Kajian Sosiologi, Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) Universitas Indonesia. Jurnal ini menjadi media informasi dan komunikasi dalam rangka pengembangan sosiologi di Indonesia. Redaksi MASYARAKAT mengundang para sosiolog, peminat sosiologi dan para mahasiswa untuk berdiskusi dan menulis secara bebas dan kreatif demi pengembangan sosiologi di Indonesia. Untuk kriteria dan panduan penulisan artikel maupun resensi buku, silahkan kunjungi tautan berikut: www.journal.ui.ac.id/mjs","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"20 1","pages":"239-242"},"PeriodicalIF":0.0,"publicationDate":"2016-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341249","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}
Tulisan ini membahas mengenai proses rekonstruksi identitas keindonesiaan para aktor dalam komunitas Kultura Indonesia Star Society (KISS) pada era globalisasi budaya. Dengan menggunakan metode penelitian kualitatif dan kerangka pemikiran Zygmunt Bauman antara modernitas cair dan agensi moral, tulisan ini menunjukkan bagaimana proses rekonstruksi identitas moral berawal dari keresahan aktor terhadap kondisi budaya tradisional pada era globalisasi. Penulis berpendapat bahwa ekspresi dari identitas aktor melalui gerakan sosial ini akan berperan menciptakan keberagaman budaya pada era globalisasi dan modernitas cair. Penulis ingin bergerak menjauh dari pandangan agentless dalam proses globalisasi dengan melihat dinamika agensi. Melalui agen dan bentuk agensi moral, penulis berpendapat bahwa di dalam proses dan dampak globalisasi, manusia tidak tertahan pada kondisi "adalah" atau tekanan struktural, melainkan terdapat optimisme untuk melihat suatu harapan atas kondisi yang "seharusnya" atau lebih baik melalui kesadaran identitas dan moral. This study discusses about the process of identity construction of actor in the KISS community in an era of cultural globalization. This study will explain how the construction process of moral identity actor is formed in the era of cultural globalization. Moral identity construction of the actor in the era of globalization will be the anchor for agents to act and preserve the traditional culture with motivation, passion, and hope. This study used a qualitative approach by using the framework of Zygmunt Bauman concept of liquid modernity and moral agency. Through the framework of moral agency, this study shows how the construction of moral identity process begins with the actor disquite over the state of traditional culture in globalization era. Moral identity of the actor is capable of forming social practices agent in a daily life. First, by forming a community KISS. Second, as the cornerstone of actors to act and to select the choice in their life. The author argues that the expression of the identity of the actor through this social movement will create the role of cultural diversity in the era of cultural globalization and liquid modernity. Through this analytical approach, which is an identity and moral agency in the process of globalization, the author wantsto move away from an agentless view of globalization process by viewing at the dynamics of the agency. Through agents and the form of moral agency, this study argue that in the process and impact of globalization, people are not retained on the condition of “is” or structural pressure, but their is an optimism to see any hope on the condition that “should” or a better. Normal 0 false false false IN X-NONE X-NONE
这篇文章讨论了文化全球化时代印尼星群演员重建印尼演员身份的过程。这篇文章利用定性研究的方法，以及液体现代性和道德机构之间Zygmunt Bauman的思维框架，展示了道德身份的重建过程是如何从演员对全球化时代传统文化状况的焦虑开始的。作者认为，通过这些社会运动，演员身份的表达将有助于创造全球化和液体现代性的文化多样性。作者希望通过观察代理的动态来摆脱全球化过程中的代理人的观点。通过代理和道德机构的形式，作者认为，在全球化的过程和影响中，人们并不局限于“是”或结构压力，而是乐观地看待通过身份和道德意识看到“应该”或更好的情况的希望。这项研究是关于在一个文化全球化时代吻社区中演员身份构成的过程。这项研究将探讨在文化全球化时代存在的存在主义行为的形成过程。在全球化时代，演员的道德结构将是锚，要求他们用激励、激情和希望来实践传统文化。这项研究通过使用Zygmunt Bauman的框架来获得资格。通过道德规范的框架，这项研究展示了道德身份的建立是如何开始的，在全球化时代的传统文化中，行为的混乱。演员的道德本质是日常生活中不可改变的社会实践代理。首先，通过模拟社区之吻。第二，就像演员的基石一样，做出选择。在这个社会运动中演员身份的曝光将在文化全球化和现代流动性的时代创造文化多样性的角色。通过这种分析的妥协，这是一种身份和道德机构在glo反化过程中存在的存在和道德机构，其目的是远离对该机构动态的刻板的全球反腐败机构的调查。根据《机构与道德规范》(agents and the form of moral agency)，这项研究表明，人们不了解“是”或不突出的压力，但他们乐观地看到“应该”或更好的情况下的希望。正常的0假的不假的不，不，不
{"title":"Identitas Moral: Rekonstruksi Identitas Keindonesiaan pada Era Globalisasi Budaya","authors":"Leonardus Pandu Hapsoro","doi":"10.7454/mjs.v20i2.4648","DOIUrl":"https://doi.org/10.7454/mjs.v20i2.4648","url":null,"abstract":"Tulisan ini membahas mengenai proses rekonstruksi identitas keindonesiaan para aktor dalam komunitas Kultura Indonesia Star Society (KISS) pada era globalisasi budaya. Dengan menggunakan metode penelitian kualitatif dan kerangka pemikiran Zygmunt Bauman antara modernitas cair dan agensi moral, tulisan ini menunjukkan bagaimana proses rekonstruksi identitas moral berawal dari keresahan aktor terhadap kondisi budaya tradisional pada era globalisasi. Penulis berpendapat bahwa ekspresi dari identitas aktor melalui gerakan sosial ini akan berperan menciptakan keberagaman budaya pada era globalisasi dan modernitas cair. Penulis ingin bergerak menjauh dari pandangan agentless dalam proses globalisasi dengan melihat dinamika agensi. Melalui agen dan bentuk agensi moral, penulis berpendapat bahwa di dalam proses dan dampak globalisasi, manusia tidak tertahan pada kondisi \"adalah\" atau tekanan struktural, melainkan terdapat optimisme untuk melihat suatu harapan atas kondisi yang \"seharusnya\" atau lebih baik melalui kesadaran identitas dan moral. This study discusses about the process of identity construction of actor in the KISS community in an era of cultural globalization. This study will explain how the construction process of moral identity actor is formed in the era of cultural globalization. Moral identity construction of the actor in the era of globalization will be the anchor for agents to act and preserve the traditional culture with motivation, passion, and hope. This study used a qualitative approach by using the framework of Zygmunt Bauman concept of liquid modernity and moral agency. Through the framework of moral agency, this study shows how the construction of moral identity process begins with the actor disquite over the state of traditional culture in globalization era. Moral identity of the actor is capable of forming social practices agent in a daily life. First, by forming a community KISS. Second, as the cornerstone of actors to act and to select the choice in their life. The author argues that the expression of the identity of the actor through this social movement will create the role of cultural diversity in the era of cultural globalization and liquid modernity. Through this analytical approach, which is an identity and moral agency in the process of globalization, the author wantsto move away from an agentless view of globalization process by viewing at the dynamics of the agency. Through agents and the form of moral agency, this study argue that in the process and impact of globalization, people are not retained on the condition of “is” or structural pressure, but their is an optimism to see any hope on the condition that “should” or a better. Normal 0 false false false IN X-NONE X-NONE","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"20 1","pages":"213-235"},"PeriodicalIF":0.0,"publicationDate":"2016-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/mjs.v20i2.4648","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341229","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}
Bauman berpandangan bahwa modernitas memiliki dua gejala pokok yakni modernitas padat dan modernitas cair. Dalam modernitas padat masyarakat tumbuh dalam bimbingan ide dan tatanan, sementara dalam modernitas cair masyarakat dan manusia secara paradoksal didikte oleh ilusi mengenai kecepatan dan perubahan yang terus menerus hingga akhirnya kehilangan pendasaran. Dalam membentuk tatanan, modernitas mensyaratkan praktik kategorisasi dan pengadministrasian. Dengan itu modernitas memastikan siapa yang bagian tatanan dan siapa yang bukan bavian dari tatanan. Kategorisasi berimplikasi pada ambivalansi yakni munculnya aktor yang tak terdefinisikan sebagai bagian atau bukan bagian dari kategorisasi dan administrasi itu. Dalam sejarah, mereka yang didefinisikan sebagai bukan bagian adalah mereka yang rentan untuk diekslusikan. Ambivalensi modernitas inilah yang kemudian berujung pada holocaust. Berdasar pengalaman itu, Bauman kemudian mengajak kita untuk bukan hanya memahami sosiologi sebagai ilmu yang memiliki komitmen terhadap kebenaran , tetapi juga ilmu yang menghargai kekayaan dalam pengalaman manusia yang beragam. There are only two different occurances in modernity: solid modernity and liquid modernity. Solid Modernity operates to create logic of order, categorization and administration. Liquid Modernity works as an illusion of speedand perpetual changes. Mode of categorization in solid modernity has sparked the logic of partiality and nonpartiality of society. Holocaust -according to Baumann- is an impact of the incapability of the modernity to define ambivalence subject in the mode of categorization. Jews is historical subject that is ambivalence in the eye of regime of categorization. Based on this historical trauma, Bauman propose a new horison in Sociology: Sociology that gives more commitment to truth and ethics.
{"title":"Modernitas dan Tragedi: Kritik dalam Sosiologi Humanistis Zygmunt Bauman","authors":"Robertus Robet","doi":"10.7454/MJS.V20I2.5224","DOIUrl":"https://doi.org/10.7454/MJS.V20I2.5224","url":null,"abstract":"Bauman berpandangan bahwa modernitas memiliki dua gejala pokok yakni modernitas padat dan modernitas cair. Dalam modernitas padat masyarakat tumbuh dalam bimbingan ide dan tatanan, sementara dalam modernitas cair masyarakat dan manusia secara paradoksal didikte oleh ilusi mengenai kecepatan dan perubahan yang terus menerus hingga akhirnya kehilangan pendasaran. Dalam membentuk tatanan, modernitas mensyaratkan praktik kategorisasi dan pengadministrasian. Dengan itu modernitas memastikan siapa yang bagian tatanan dan siapa yang bukan bavian dari tatanan. Kategorisasi berimplikasi pada ambivalansi yakni munculnya aktor yang tak terdefinisikan sebagai bagian atau bukan bagian dari kategorisasi dan administrasi itu. Dalam sejarah, mereka yang didefinisikan sebagai bukan bagian adalah mereka yang rentan untuk diekslusikan. Ambivalensi modernitas inilah yang kemudian berujung pada holocaust. Berdasar pengalaman itu, Bauman kemudian mengajak kita untuk bukan hanya memahami sosiologi sebagai ilmu yang memiliki komitmen terhadap kebenaran , tetapi juga ilmu yang menghargai kekayaan dalam pengalaman manusia yang beragam. There are only two different occurances in modernity: solid modernity and liquid modernity. Solid Modernity operates to create logic of order, categorization and administration. Liquid Modernity works as an illusion of speedand perpetual changes. Mode of categorization in solid modernity has sparked the logic of partiality and nonpartiality of society. Holocaust -according to Baumann- is an impact of the incapability of the modernity to define ambivalence subject in the mode of categorization. Jews is historical subject that is ambivalence in the eye of regime of categorization. Based on this historical trauma, Bauman propose a new horison in Sociology: Sociology that gives more commitment to truth and ethics.","PeriodicalId":31129,"journal":{"name":"Masyarakat Jurnal Sosiologi","volume":"20 1","pages":"139-157"},"PeriodicalIF":0.0,"publicationDate":"2016-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.7454/MJS.V20I2.5224","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71341285","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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