Dicky Rachmawan, Francisia S. S. E. Seda, R. Siburian
Many previous studies examine social forestry in Indonesia from 2016-2020 which describing the factors relate to the implementation. Beyond the previous studies, this paper clustering and mapping the factors through access theory and further complement access theory by a collaborative approach in the social forestry implementation context. Qualitative desk research is used to examine 39 papers with Nvivo 12. The result shows there are two elements of the four elements of structure-relational access mechanism (SRAM) that have positive effects on social forestry implementation, while three elements of the five elements of the SRAM element give a negative effect. In turn, there are various unclustered factors which not a part of SRAM that affects social forestry implementation both positive or negative. These unclustered factors are the blank spaces of access theory which complemented by a collaborative approach, there are “participation” and “equity” which supported by “effective communication”. With a collaborative approach, the scope becomes wider that not only analyze in individual scope, but also in organizational scope, and the benefit can be seen by outside stakeholder through community contribution in social forestry implementation.
{"title":"Complementing The Access Theory by Collaborative Approach in Indonesia Social Forestry Context","authors":"Dicky Rachmawan, Francisia S. S. E. Seda, R. Siburian","doi":"10.14203/jmb.v23i2.1344","DOIUrl":"https://doi.org/10.14203/jmb.v23i2.1344","url":null,"abstract":"Many previous studies examine social forestry in Indonesia from 2016-2020 which describing the factors relate to the implementation. Beyond the previous studies, this paper clustering and mapping the factors through access theory and further complement access theory by a collaborative approach in the social forestry implementation context. Qualitative desk research is used to examine 39 papers with Nvivo 12. The result shows there are two elements of the four elements of structure-relational access mechanism (SRAM) that have positive effects on social forestry implementation, while three elements of the five elements of the SRAM element give a negative effect. In turn, there are various unclustered factors which not a part of SRAM that affects social forestry implementation both positive or negative. These unclustered factors are the blank spaces of access theory which complemented by a collaborative approach, there are “participation” and “equity” which supported by “effective communication”. With a collaborative approach, the scope becomes wider that not only analyze in individual scope, but also in organizational scope, and the benefit can be seen by outside stakeholder through community contribution in social forestry implementation.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82306845","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}
Muhammad Lukman Arifianto, Yusuf Hanafi, Faris Khoirul Anam
Abstract: This paper is aimed to revisit the existence terminology of Bid’ah Hasanah (Good Innovation) in the public and academic sphere as a counter discourse against the dominance of established meaning of Bid’ah which in terms of Islamic Sharia is interpreted as an act of misguidance (Bid’ah Dalalah). Counter discourse is a way of thinking that opposes an institutionalized discourse. In this context, we try to investigate the emergence of this term and describe how it is expressed as an opposing thought against the negative meaning of Bid'ah which was discursively long-established in the public and academic sphere by conducting the grounded approach. The data collected is taken from a mini survey and some specific discourses related to this topic such as the discussions in some chapters of the Islamic teaching textbook, and discourses from the online sources including social media and some websites affiliated with certain religious groups. The result shows that the terminology of Bid’ah Hasanah is emerged and echoed by traditional religious groups to label the non-exclusive worships (Ghairu Mahdhah) that originally don’t require any special rules in its implementation. According to them, this term is retrieved and interpreted from several Hadiths and the words of the Prophet’s companions. In the public and academic sphere, this term is still being roughly debated by some religious groups, mainly the Salafis and the traditionals, due to their differences in the methodology of meaning to this term. The Salafis prioritize the textual rigorous Sharia meaning contained in this term, whereas traditional parties put forward the literal and original meaning in understanding this term.
{"title":"REVISITING THE TERMINOLOGY OF BID'AH HASANAH AS A COUNTER DISCOURSE AGAINST BID'AH DALALAH IN THE PUBLIC SPHERE","authors":"Muhammad Lukman Arifianto, Yusuf Hanafi, Faris Khoirul Anam","doi":"10.14203/jmb.v23i2.1098","DOIUrl":"https://doi.org/10.14203/jmb.v23i2.1098","url":null,"abstract":"Abstract: This paper is aimed to revisit the existence terminology of Bid’ah Hasanah (Good Innovation) in the public and academic sphere as a counter discourse against the dominance of established meaning of Bid’ah which in terms of Islamic Sharia is interpreted as an act of misguidance (Bid’ah Dalalah). Counter discourse is a way of thinking that opposes an institutionalized discourse. In this context, we try to investigate the emergence of this term and describe how it is expressed as an opposing thought against the negative meaning of Bid'ah which was discursively long-established in the public and academic sphere by conducting the grounded approach. The data collected is taken from a mini survey and some specific discourses related to this topic such as the discussions in some chapters of the Islamic teaching textbook, and discourses from the online sources including social media and some websites affiliated with certain religious groups. The result shows that the terminology of Bid’ah Hasanah is emerged and echoed by traditional religious groups to label the non-exclusive worships (Ghairu Mahdhah) that originally don’t require any special rules in its implementation. According to them, this term is retrieved and interpreted from several Hadiths and the words of the Prophet’s companions. In the public and academic sphere, this term is still being roughly debated by some religious groups, mainly the Salafis and the traditionals, due to their differences in the methodology of meaning to this term. The Salafis prioritize the textual rigorous Sharia meaning contained in this term, whereas traditional parties put forward the literal and original meaning in understanding this term.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"200 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74528251","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}
Setiap rentang tiga tahun, gunung Merapi meletus dan memberikan kerugian jiwa, benda, dan psikis bagi masyarakat Yogyakarta dan sekitarnya. Jika masyarakat tidak memiliki daya tahan (resiliensi) dalam menghadapi bencana tentu risikonya semakin tinggi. Tulisan ini menjelaskan tentang worldview yang memantik penguatan resiliensi dalam menghadapi bencana Merapi. Penelitian dilakukan dengan metode kualitatif etnografi di masyarakat Turgo dan Kaliurang. Pengumpulan data dilakukan dengan wawancara mendalam terhadap 12 informan, dan dikuatkan dengan partisipasi observasi. Penelitian telah menemukan tiga worldview tentang Merapi: sebagai sosok yang dituakan, anasir kekuasaan, dan sumber rezeki, telah memantik penguatan interaksi sosial dan sistem mata pencarian untuk tujuan kesiapsiagaan pada pra, saat dan pasca bencana. Resiliensi yang didasarkan pada worldview itu diterjemahkan ke praktik pemenuhan kebutuhan dan pengurangan risiko. Kapasitas ini dapat dikembangkan sebagai mekanisme pengurangan risiko bencana berbasiskan komunitas.
{"title":"TIGA WORLDVIEW DALAM PENGUATAN RESILIENSI KOMUNITAS TANGGAP BENCANA MERAPI","authors":"Adhis Tessa","doi":"10.14203/jmb.v23i2.1204","DOIUrl":"https://doi.org/10.14203/jmb.v23i2.1204","url":null,"abstract":"Setiap rentang tiga tahun, gunung Merapi meletus dan memberikan kerugian jiwa, benda, dan psikis bagi masyarakat Yogyakarta dan sekitarnya. Jika masyarakat tidak memiliki daya tahan (resiliensi) dalam menghadapi bencana tentu risikonya semakin tinggi. Tulisan ini menjelaskan tentang worldview yang memantik penguatan resiliensi dalam menghadapi bencana Merapi. Penelitian dilakukan dengan metode kualitatif etnografi di masyarakat Turgo dan Kaliurang. Pengumpulan data dilakukan dengan wawancara mendalam terhadap 12 informan, dan dikuatkan dengan partisipasi observasi. Penelitian telah menemukan tiga worldview tentang Merapi: sebagai sosok yang dituakan, anasir kekuasaan, dan sumber rezeki, telah memantik penguatan interaksi sosial dan sistem mata pencarian untuk tujuan kesiapsiagaan pada pra, saat dan pasca bencana. Resiliensi yang didasarkan pada worldview itu diterjemahkan ke praktik pemenuhan kebutuhan dan pengurangan risiko. Kapasitas ini dapat dikembangkan sebagai mekanisme pengurangan risiko bencana berbasiskan komunitas.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"44 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89162271","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}
Anton Novenanto, Baswara Yua Kristama, Yuni Kurniawaty, Lutfi Amiruddin, Fitri Widowati, Nuzul Solekhah, L. Azkia, Erina Saputri, S. Anam, Gadi Makitan, Palupi Pitakaningrum
This study is a patchwork ethnography of how certain social groups in Indonesia are marginalized while coping with the ongoing global pandemic of COVID-19. A consortium consisting of social researchers living in different locations in Indonesia conducted observation to identify marginal/marginalized groups in their surroundings. We focus on the marginalization or marginalizing process by considering the vulnerability concept developed within the disaster studies field. Our observations guided by questions: How vulnerable were pre-existing marginal/marginalized groups in Indonesia before and during the outbreak? To what extent does the Indonesian government approach for the outbreak become a new vulnerability structure by creating new marginal groups within the society? Our observation identified that the ongoing pandemic has further marginalized pre-existing marginal groups and emerged some new marginal groups within society.
{"title":"NEW MARGINALS, OLD MARGINALS IN THE AGE OF COVID-19 IN INDONESIA","authors":"Anton Novenanto, Baswara Yua Kristama, Yuni Kurniawaty, Lutfi Amiruddin, Fitri Widowati, Nuzul Solekhah, L. Azkia, Erina Saputri, S. Anam, Gadi Makitan, Palupi Pitakaningrum","doi":"10.14203/JMB.V23I1.1161","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1161","url":null,"abstract":"This study is a patchwork ethnography of how certain social groups in Indonesia are marginalized while coping with the ongoing global pandemic of COVID-19. A consortium consisting of social researchers living in different locations in Indonesia conducted observation to identify marginal/marginalized groups in their surroundings. We focus on the marginalization or marginalizing process by considering the vulnerability concept developed within the disaster studies field. Our observations guided by questions: How vulnerable were pre-existing marginal/marginalized groups in Indonesia before and during the outbreak? To what extent does the Indonesian government approach for the outbreak become a new vulnerability structure by creating new marginal groups within the society? Our observation identified that the ongoing pandemic has further marginalized pre-existing marginal groups and emerged some new marginal groups within society.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"79 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72918983","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}
Artikel ini menjelaskan tentang kesadaran ekologis yang diabaikan selama pandemi Covid-19. Fokus masyarakat dunia lebih pada peningkatan kesadaran terhadap kesehatan publik daripada meninjau ulang ruang yang terlupakan yakni lingkungan terdampak. Lingkungan terdampak terbagi menjadi lingkungan sosial dan lingkungan alam. Kesadaran ekologis merekognisi keduanya. Hal ini dikarenakan kesadaran ekologis tidak hanya sebatas pada kesadaran tentang kesehatan manusia semata tetapi juga mengkritisi bagaimana dampak tindakan kesehatan berlebihan memiliki pengaruh terhadap lingkungan budaya hidup. Kesadaran ini penting sebagai dasar fundamental dalam rangka mewujudkan kondisi masyarakat normal baru yang lebih transformatif dan adaptif. Penelitian ini berbasis pada tinjauan pustaka dan pendekatan filosofis untuk merumuskan ulang kesadaran ekologis di dunia pasca pandemi. Idealisasi dunia pasca pandemi wajib merekognisi keberagaman kesadaran ekologis yang memosisikan transformasi sosial yang lebih adaptif. Beberapa tahapan strategi kebudayaan dalam rangka membangun kesadaran ekologis antara lain: Pertama, tahap idealisasi konsep atau pandangan tentang ‘apa itu kesadaran ekologis’; Kedua, tahap perumusan kesadaran ekologis pasca pandemi. Ketiga, tahap implementasi tindakan. Strategi kebudayaan ini diharapkan mampu menghindari bias kelas, diskriminasi dan ketidakberpihakan terhadap alam dan sosial pada dunia pasca pandemi.
{"title":"Kesadaran Ekologis Pasca Pandemi: Sebuah Tinjauan Filosofis","authors":"R. Mahaswa, Putu Pradnya Lingga Dharmayasa","doi":"10.14203/JMB.V23I1.1261","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1261","url":null,"abstract":"Artikel ini menjelaskan tentang kesadaran ekologis yang diabaikan selama pandemi Covid-19. Fokus masyarakat dunia lebih pada peningkatan kesadaran terhadap kesehatan publik daripada meninjau ulang ruang yang terlupakan yakni lingkungan terdampak. Lingkungan terdampak terbagi menjadi lingkungan sosial dan lingkungan alam. Kesadaran ekologis merekognisi keduanya. Hal ini dikarenakan kesadaran ekologis tidak hanya sebatas pada kesadaran tentang kesehatan manusia semata tetapi juga mengkritisi bagaimana dampak tindakan kesehatan berlebihan memiliki pengaruh terhadap lingkungan budaya hidup. Kesadaran ini penting sebagai dasar fundamental dalam rangka mewujudkan kondisi masyarakat normal baru yang lebih transformatif dan adaptif. Penelitian ini berbasis pada tinjauan pustaka dan pendekatan filosofis untuk merumuskan ulang kesadaran ekologis di dunia pasca pandemi. Idealisasi dunia pasca pandemi wajib merekognisi keberagaman kesadaran ekologis yang memosisikan transformasi sosial yang lebih adaptif. Beberapa tahapan strategi kebudayaan dalam rangka membangun kesadaran ekologis antara lain: Pertama, tahap idealisasi konsep atau pandangan tentang ‘apa itu kesadaran ekologis’; Kedua, tahap perumusan kesadaran ekologis pasca pandemi. Ketiga, tahap implementasi tindakan. Strategi kebudayaan ini diharapkan mampu menghindari bias kelas, diskriminasi dan ketidakberpihakan terhadap alam dan sosial pada dunia pasca pandemi.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"27 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88726206","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}
Sosial media dianggap sebagai sumber penting dalam mencari informasi ketika pandemi Covid-19 terjadi, juga menunjukkan lanskap media sedang mengalami perubahan. Di satu sisi sosial media menghadirkan informasi sangat banyak, namun banyak diantaranya kurang akurat, sehingga memunculkan terminologi baru yang disebut infodemik. Di sisi lain, karena sifatnya interaktif, sosial media memiliki potensi sebagai alat sosialisasi dan edukasi program pemerintah. Jumlah akun sosial media di Indonesia cukup tinggi, sehingga dianggap juga sebagai penghasil infodemik. Hal ini dikhawatirkan mengganggu program pemerintah dalam mengatasi pandemi baik terkait masalah kesehatan maupun ekonomi. Oleh karena itu, tujuan penelitian ini adalah a) mendeskripsikan informasi yang sifatnya sosialisasi dan edukasi dan informasi yang sifatnya infodemik; b) melihat aktor yang memiliki pengaruh dalam menyampaikan pesan; c) memetakan perubahan lanskap media. Obyek studi adalah percakapan di Twitter selama 3 periode Pembatasan Sosial Berskala Besar (PSBB) yaitu PSBB Pertama, PSBB Transisi dan PSBB Ketat. Hasil penelitian menunjukkan bahwa masyarakat, pemerintah maupun organisasi masyarakat sipil melakukan sosialisasi dan edukasi Covid-19 melalui Twitter. Percakapan yang bersifat infodemik ditemukan tetapi tidak populer karena tidak banyak di re-Tweet. Dalam menyampaikan informasi, individu lebih berpengaruh daripada institusi media. Sedangkan lanskap media masih dalam tahap transisi. Agenda sosial media masih ditentukan oleh industri media karena jumlah cuitan industri media dominan.
{"title":"COVID-19 DI TWITTER : SOSIALISASI DAN EDUKASI DAN PERUBAHAN LANSKAP MEDIA","authors":"Nina Widyawati","doi":"10.14203/JMB.V23I1.1287","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1287","url":null,"abstract":"Sosial media dianggap sebagai sumber penting dalam mencari informasi ketika pandemi Covid-19 terjadi, juga menunjukkan lanskap media sedang mengalami perubahan. Di satu sisi sosial media menghadirkan informasi sangat banyak, namun banyak diantaranya kurang akurat, sehingga memunculkan terminologi baru yang disebut infodemik. Di sisi lain, karena sifatnya interaktif, sosial media memiliki potensi sebagai alat sosialisasi dan edukasi program pemerintah. Jumlah akun sosial media di Indonesia cukup tinggi, sehingga dianggap juga sebagai penghasil infodemik. Hal ini dikhawatirkan mengganggu program pemerintah dalam mengatasi pandemi baik terkait masalah kesehatan maupun ekonomi. Oleh karena itu, tujuan penelitian ini adalah a) mendeskripsikan informasi yang sifatnya sosialisasi dan edukasi dan informasi yang sifatnya infodemik; b) melihat aktor yang memiliki pengaruh dalam menyampaikan pesan; c) memetakan perubahan lanskap media. Obyek studi adalah percakapan di Twitter selama 3 periode Pembatasan Sosial Berskala Besar (PSBB) yaitu PSBB Pertama, PSBB Transisi dan PSBB Ketat. Hasil penelitian menunjukkan bahwa masyarakat, pemerintah maupun organisasi masyarakat sipil melakukan sosialisasi dan edukasi Covid-19 melalui Twitter. Percakapan yang bersifat infodemik ditemukan tetapi tidak populer karena tidak banyak di re-Tweet. Dalam menyampaikan informasi, individu lebih berpengaruh daripada institusi media. Sedangkan lanskap media masih dalam tahap transisi. Agenda sosial media masih ditentukan oleh industri media karena jumlah cuitan industri media dominan.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"60 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88484658","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}
This research paper aims to explore the Indonesian Baha’is community and its conceptual discourse on resilience and social solidarity in religious actions during the global pandemic of covid-19. Although the Baha’i faith is not registered as an official religion in Indonesia like Islam, Christianity, Buddhism, Hinduism, etc., the Baha’is community and its religious, as well as social movement during covid-19, is interesting to analyze. As a new world religion promoting the principle and the moral value of unity in diversity, the Baha’is community in Indonesia started to organize digital activism to build solidarity among interfaith and religious minority groups like penghayat kepercayaan. Religion and solidarity in this context refer to a German sociologist, Emile Durkheim (1858-1917), on his functionalism perspective stating that religion must have social function and solidarity. Durkheim demonstrated the function of religion can be understood as collective action as a moral value in our society. Religion not only has a meaning but also a function which is collectively built by society based on the collective consciousness. By digital ethnographic approach, this research paper tries to examine how the Baha’is community and other minority groups in Indonesia cope with the global pandemic of covid-19 while activities have moved to virtual and digital space. It is also interesting to perceive how the resilience of the Baha’is community in existing religious dakwah throughout digital activism.
{"title":"Resiliensi Komunitas Agama Baha’i Di Masa Pandemi","authors":"Amanah Nurish","doi":"10.14203/JMB.V23I1.1270","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1270","url":null,"abstract":"This research paper aims to explore the Indonesian Baha’is community and its conceptual discourse on resilience and social solidarity in religious actions during the global pandemic of covid-19. Although the Baha’i faith is not registered as an official religion in Indonesia like Islam, Christianity, Buddhism, Hinduism, etc., the Baha’is community and its religious, as well as social movement during covid-19, is interesting to analyze. As a new world religion promoting the principle and the moral value of unity in diversity, the Baha’is community in Indonesia started to organize digital activism to build solidarity among interfaith and religious minority groups like penghayat kepercayaan. Religion and solidarity in this context refer to a German sociologist, Emile Durkheim (1858-1917), on his functionalism perspective stating that religion must have social function and solidarity. Durkheim demonstrated the function of religion can be understood as collective action as a moral value in our society. Religion not only has a meaning but also a function which is collectively built by society based on the collective consciousness. By digital ethnographic approach, this research paper tries to examine how the Baha’is community and other minority groups in Indonesia cope with the global pandemic of covid-19 while activities have moved to virtual and digital space. It is also interesting to perceive how the resilience of the Baha’is community in existing religious dakwah throughout digital activism. \u0000 ","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90684907","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}
Hanif Jati Pambudi, Ario Lukito Adi Nugroho, Liliek Handoko, Firstya Evi Dianastiti
Pandemi Covid-19 menjadi topik yang selalu diperbincangkan oleh masyarakat secara langsung maupun secara daring sejak tahun 2020 lalu. Hal ini terlihat dari penuhnya pembahasan Covid-19 di media massa cetak maupun elektronik. Tak hanya itu perbincangan tersebut juga gencar menjadi topik utama dalam obrolan di media sosial, seperti Twitter. Melihat antusiasme masyarakat terhadap Twitter memantik munculnya sekelompok pendengung (buzzer) yang mempunyai tujuan dan kepentingan tertentu, baik untuk mempromosikan sesuatu sampai pada tema politik. Penelitian ini membahas dimensi tekstual, praktik kewacanaan, dan dimensi sosiokultural kicauan dari akun @permadiaktivis1 dalam menggiring opini terkait pandemi dan vaksin dengan mendukung pemerintah. Pendekatan metodologis yang digunakan dalam penelitian ini adalah deskriptif kualitatif, sedangkan pendekatan teoretis merujuk pada metode Analisis Wacana Kritis (AWK) Norman Fairclough. Hasil penelitian dalam dimensi tekstual menemukan bahwa Permadi Arya beberapa kali mengonfrontasi pemikirannya dengan beberapa tokoh publik dalam menyikapi suatu peristiwa Covid-19, yaitu AA Gym, Najwa Shihab, Hidayat Nur Wahid, dan Bintang Emon. Penutur sama sekali tidak pernah menyalahkan pemerintah terkait kebijakan yang dikeluarkan untuk menangani pandemi Covid-19. Hal ini membuktikkan bahwa pendengung bekerja untuk membela satu pihak. Selain itu, sindiran dan ajakan menjadi pola dari kicauan tentang topik Pandemi Covid-19. Sindiran yang diberikan dapat menjadi bumerang kepada pihak pemerintah. Lebih lanjut, jika buzzer hanya fokus pada sindiran dan konfrontasi dikhawatirkan akan ada misinformasi yang diterima pembaca.
自2020年以来，Covid-19大流行一直是公众和网络讨论的话题。这在印刷和电子大众媒体上的全面讨论中是显而易见的。不仅如此，这些对话也成为像Twitter这样的社交媒体聊天的焦点。看到公众对Twitter的热情引发了一群有特定目标和兴趣的无人机的出现，无论是在政治主题上还是在宣传某件事。该研究讨论了文本尺寸、共性实践和社会文化维度推文，这些推文旨在通过支持政府来引导与流行病和疫苗相关的观点。本研究采用的方法方法是定性性描述性的，而理论方法指的是对诺曼·费尔克劳的批判性话语分析方法。tekstual维度的研究发现，Permadi在应对Covid-19事件时，他与一些公众人物的思维进行了几次对抗，即AA健身房、Najwa Shihab、Hidayat Nur Wahid和Emon star。发病人士从未将应对Covid-19大流行制定的政策归咎于政府。事实证明，无人机是为保卫一方而工作的。此外，影射和邀请成为Covid-19大流行的推文模式。影射可能会适得其反。此外，如果蜂鸣器只关注讽刺和对抗，读者可能会感到困惑。
{"title":"Buzzer di Masa Pandemi Covid-19: Studi Analisis Wacana Kritis Kicauan Buzzer di Twitter","authors":"Hanif Jati Pambudi, Ario Lukito Adi Nugroho, Liliek Handoko, Firstya Evi Dianastiti","doi":"10.14203/jmb.v23i1.1265","DOIUrl":"https://doi.org/10.14203/jmb.v23i1.1265","url":null,"abstract":"Pandemi Covid-19 menjadi topik yang selalu diperbincangkan oleh masyarakat secara langsung maupun secara daring sejak tahun 2020 lalu. Hal ini terlihat dari penuhnya pembahasan Covid-19 di media massa cetak maupun elektronik. Tak hanya itu perbincangan tersebut juga gencar menjadi topik utama dalam obrolan di media sosial, seperti Twitter. Melihat antusiasme masyarakat terhadap Twitter memantik munculnya sekelompok pendengung (buzzer) yang mempunyai tujuan dan kepentingan tertentu, baik untuk mempromosikan sesuatu sampai pada tema politik. Penelitian ini membahas dimensi tekstual, praktik kewacanaan, dan dimensi sosiokultural kicauan dari akun @permadiaktivis1 dalam menggiring opini terkait pandemi dan vaksin dengan mendukung pemerintah. Pendekatan metodologis yang digunakan dalam penelitian ini adalah deskriptif kualitatif, sedangkan pendekatan teoretis merujuk pada metode Analisis Wacana Kritis (AWK) Norman Fairclough. Hasil penelitian dalam dimensi tekstual menemukan bahwa Permadi Arya beberapa kali mengonfrontasi pemikirannya dengan beberapa tokoh publik dalam menyikapi suatu peristiwa Covid-19, yaitu AA Gym, Najwa Shihab, Hidayat Nur Wahid, dan Bintang Emon. Penutur sama sekali tidak pernah menyalahkan pemerintah terkait kebijakan yang dikeluarkan untuk menangani pandemi Covid-19. Hal ini membuktikkan bahwa pendengung bekerja untuk membela satu pihak. Selain itu, sindiran dan ajakan menjadi pola dari kicauan tentang topik Pandemi Covid-19. Sindiran yang diberikan dapat menjadi bumerang kepada pihak pemerintah. Lebih lanjut, jika buzzer hanya fokus pada sindiran dan konfrontasi dikhawatirkan akan ada misinformasi yang diterima pembaca.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85397963","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}
M. A. Humaedi, Sri Purwaningsih, Letsu Vella Sundari, Rusdyan Fathy
Pandemi Covid-19 membuat masyarakat Indonesia terpuruk dan kerentanan sosial ekonomi menjadi tinggi. Pemerintah melalui kebijakan dan program berusaha mengatasi dampak pandemi dan memulihkan kehidupan masyarakat. Banyak pihak lain telah berkontribusi dalam penanganan pandemi, tetapi masih bersifat sektoral. Dalam pelaksanaannya, masih terdapat kesenjangan peran terutama peran pemerintah lebih menonjol, sedangkan partisipasi berbagai pihak, khususnya masyarakat masih minim diakomodasi. Kenyataannya, langkah-langkah itu belum membuahkan hasil maksimal. Hal ini dapat dilihat dari masih meningkatnya jumlah paparan pandemi. Salah satu strategi penanganan pandemi cukup efektif adalah upaya mengakomodasi modal sosial masyarakat dalam kerangka kerja pentahelix. Kajian ini menunjukkan bahwa kegotongroyongan dan kepemimpinan lokal menjadi ciri dominan praktik modal sosial di Indonesia. Dalam hal ini, praktik gotong-royong, baik dalam arti organis maupun sistematis menjadi benang sinergitas dan integrasi antar para pemangku kepentingan. Oleh karena itu, mengemas dan menguatkan modal sosial dalam kebijakan dengan kerangka kerja pentahelix menjadi “panah pamungkas” dalam penanganan pandemi Covid-19.
{"title":"MEMBANGUN KEGOTONGROYONGAN DAN MENGAKTIFKAN PERAN KEPEMIMPINAN LOKAL: Strategi Pentahelix Penanganan Dampak Covid-19","authors":"M. A. Humaedi, Sri Purwaningsih, Letsu Vella Sundari, Rusdyan Fathy","doi":"10.14203/JMB.V23I1.1203","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1203","url":null,"abstract":"Pandemi Covid-19 membuat masyarakat Indonesia terpuruk dan kerentanan sosial ekonomi menjadi tinggi. Pemerintah melalui kebijakan dan program berusaha mengatasi dampak pandemi dan memulihkan kehidupan masyarakat. Banyak pihak lain telah berkontribusi dalam penanganan pandemi, tetapi masih bersifat sektoral. Dalam pelaksanaannya, masih terdapat kesenjangan peran terutama peran pemerintah lebih menonjol, sedangkan partisipasi berbagai pihak, khususnya masyarakat masih minim diakomodasi. Kenyataannya, langkah-langkah itu belum membuahkan hasil maksimal. Hal ini dapat dilihat dari masih meningkatnya jumlah paparan pandemi. Salah satu strategi penanganan pandemi cukup efektif adalah upaya mengakomodasi modal sosial masyarakat dalam kerangka kerja pentahelix. Kajian ini menunjukkan bahwa kegotongroyongan dan kepemimpinan lokal menjadi ciri dominan praktik modal sosial di Indonesia. Dalam hal ini, praktik gotong-royong, baik dalam arti organis maupun sistematis menjadi benang sinergitas dan integrasi antar para pemangku kepentingan. Oleh karena itu, mengemas dan menguatkan modal sosial dalam kebijakan dengan kerangka kerja pentahelix menjadi “panah pamungkas” dalam penanganan pandemi Covid-19.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"115 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77929439","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}
Nopriadi Saputra, Hayat Hayat, Farid Ardyansyah, Dyah Palupiningtyas, Khanifatul Khusna, O. Karneli
During COVID-19, working from home (WFH) becomes most possible working arrangement alternative in order to practice social distancing. The productivity of WFH is still questioned by many organizations, especially companies which conduct WFH extensively for the first time. Do digital skills, work motivation, digital leadership, digital collaboration, perceived organizational support, and performance management impact positively and significantly on work productivity? This paper is based on cross-sectional study which involved 855 office workers from 32 provinces in Indonesia. PLS SEM and SmartPLS version 3.0 were used to structure and test the research model. The analysis result reveals that individual factor influences WFH productivity directly, while group and organizational antecedents influenced indirectly. To leverage WFH productivity, organizations should focus to develop digital skills and work motivation as individual factor. The organizational and group antecedents should be aligned and directed to impact on WFH productivity.
{"title":"WORK-FROM-HOME PRODUCTIVITY IN INDONESIA","authors":"Nopriadi Saputra, Hayat Hayat, Farid Ardyansyah, Dyah Palupiningtyas, Khanifatul Khusna, O. Karneli","doi":"10.14203/JMB.V23I1.1122","DOIUrl":"https://doi.org/10.14203/JMB.V23I1.1122","url":null,"abstract":"During COVID-19, working from home (WFH) becomes most possible working arrangement alternative in order to practice social distancing. The productivity of WFH is still questioned by many organizations, especially companies which conduct WFH extensively for the first time. Do digital skills, work motivation, digital leadership, digital collaboration, perceived organizational support, and performance management impact positively and significantly on work productivity? This paper is based on cross-sectional study which involved 855 office workers from 32 provinces in Indonesia. PLS SEM and SmartPLS version 3.0 were used to structure and test the research model. The analysis result reveals that individual factor influences WFH productivity directly, while group and organizational antecedents influenced indirectly. To leverage WFH productivity, organizations should focus to develop digital skills and work motivation as individual factor. The organizational and group antecedents should be aligned and directed to impact on WFH productivity.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-05-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74221350","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：