Pub Date : 2021-11-29DOI: 10.20473/mkp.v34i42021.367-379
S. Bano, Neelam Farid, Asia Ashfaq, Siti Mas’udah
Empowerment is seen as being capable of making choices about job, marriage, mobility, entertainment, and the number of children. The present study focused on the role of handicraft businesswomen, their experiences, and the role of handicraft business as a tool of empowerment for women in Gilgit, Pakistan. The study was limited to the experiences of women producing handicrafts and viewed as socio-economic empowerment for those who are producing handicrafts. This study employed a qualitative research design. The thematic analysis of interviews of the craftswomen showed that they were empowering themselves economically and socially through handicraft business. The research findings reinforced the objectives of the study that the craftswomen perceive empowerment as economic independence and the income generated through handicrafts strengthens their economic as well as social position in society. This study concludes that their economic and social position becomes stronger after starting to earn income. These women also felt like the source of change in terms of motivation, inspiration, and encouragement for the other women in the society. They viewed and regarded the skill of handicrafts as the source of income and financial support for their families.
{"title":"Uplifting the socio-economic empowerment of women through handicraft industry","authors":"S. Bano, Neelam Farid, Asia Ashfaq, Siti Mas’udah","doi":"10.20473/mkp.v34i42021.367-379","DOIUrl":"https://doi.org/10.20473/mkp.v34i42021.367-379","url":null,"abstract":"Empowerment is seen as being capable of making choices about job, marriage, mobility, entertainment, and the number of children. The present study focused on the role of handicraft businesswomen, their experiences, and the role of handicraft business as a tool of empowerment for women in Gilgit, Pakistan. The study was limited to the experiences of women producing handicrafts and viewed as socio-economic empowerment for those who are producing handicrafts. This study employed a qualitative research design. The thematic analysis of interviews of the craftswomen showed that they were empowering themselves economically and socially through handicraft business. The research findings reinforced the objectives of the study that the craftswomen perceive empowerment as economic independence and the income generated through handicrafts strengthens their economic as well as social position in society. This study concludes that their economic and social position becomes stronger after starting to earn income. These women also felt like the source of change in terms of motivation, inspiration, and encouragement for the other women in the society. They viewed and regarded the skill of handicrafts as the source of income and financial support for their families.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45180303","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 : 2021-08-28DOI: 10.20473/mkp.v34i32021.355-366
A. Purwanto
The increase in internal migration has led to the emergence of ethnic minority migrant groups who work as entrepreneurs in various migration destinations in Indonesia. The migration that occurred in Manado shows that ethnic groups from certain regions form a unique group in the social network of repair shop owners and workers. This study aimed to describe the emergence and development of a ketok magic repair shop business in Manado which is owned by migrants from Blitar City, East Java. This study used a qualitative research method. Primary data were obtained from interviews and observations, while secondary data were obtained from literature studies. The results show that the opportunity structure in the form of requests for car repair and painting services as well as the ease of setting up a repair shop business has enabled the establishment of a number of ketok magic repair shops in Manado. Ethnic characteristics in the form of communities with high solidarity and strong social networks support repair shop activities well. This study concludes that community and social networks facilitate recruitment of workers and carry out repair shop promotion strategies because of high solidarity.
{"title":"The opportunity structure, group characteristics, and strategy of ketok magic repair shops in Manado","authors":"A. Purwanto","doi":"10.20473/mkp.v34i32021.355-366","DOIUrl":"https://doi.org/10.20473/mkp.v34i32021.355-366","url":null,"abstract":"The increase in internal migration has led to the emergence of ethnic minority migrant groups who work as entrepreneurs in various migration destinations in Indonesia. The migration that occurred in Manado shows that ethnic groups from certain regions form a unique group in the social network of repair shop owners and workers. This study aimed to describe the emergence and development of a ketok magic repair shop business in Manado which is owned by migrants from Blitar City, East Java. This study used a qualitative research method. Primary data were obtained from interviews and observations, while secondary data were obtained from literature studies. The results show that the opportunity structure in the form of requests for car repair and painting services as well as the ease of setting up a repair shop business has enabled the establishment of a number of ketok magic repair shops in Manado. Ethnic characteristics in the form of communities with high solidarity and strong social networks support repair shop activities well. This study concludes that community and social networks facilitate recruitment of workers and carry out repair shop promotion strategies because of high solidarity.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47394383","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 : 2021-07-10DOI: 10.20473/MKP.V34I32021.317-328
Arik Cahyani, Eny Kusdarini
Indonesia is a country with a diversity of cultures, ethnicities, religions, races, and traditions. In Indonesia, there are many combinations of cultural values and religious values that are used to elevate the values of a religion. In 2010, the Sheikh Subakir Association was formed as one of the Anbiya book reading associations in Blitar. This study aimed to determine the religious values in the tradition of reading the Anbiya book in Nglegok Sub-district, Blitar Regency, East Java. This study used a qualitative research method with a descriptive approach. The data were obtained through direct observation, in-depth interviews, and data collection with documents. The interviews were conducted with the head of the group, Sheikh Subakir, several group members, the secretary of the sub[1]district, and village communities. Based on this research, it is found that there are eight values of the Anbiya book that invites humans to always do good in everyday life. The values in the contents of the Anbiya book include: faith values, Islamic values, perfection (ihsan) values, piety values, sincerity values, reliance (tawakal) values, gratitude values, and patient values. This study concluded that the reading of the Anbiya book is preserved to maintain cultural heritage and maintain Islamic values.
{"title":"Raising Islamic values tradition on the reading of Anbiya book","authors":"Arik Cahyani, Eny Kusdarini","doi":"10.20473/MKP.V34I32021.317-328","DOIUrl":"https://doi.org/10.20473/MKP.V34I32021.317-328","url":null,"abstract":"Indonesia is a country with a diversity of cultures, ethnicities, religions, races, and traditions. In Indonesia, there are many combinations of cultural values and religious values that are used to elevate the values of a religion. In 2010, the Sheikh Subakir Association was formed as one of the Anbiya book reading associations in Blitar. This study aimed to determine the religious values in the tradition of reading the Anbiya book in Nglegok Sub-district, Blitar Regency, East Java. This study used a qualitative research method with a descriptive approach. The data were obtained through direct observation, in-depth interviews, and data collection with documents. The interviews were conducted with the head of the group, Sheikh Subakir, several group members, the secretary of the sub[1]district, and village communities. Based on this research, it is found that there are eight values of the Anbiya book that invites humans to always do good in everyday life. The values in the contents of the Anbiya book include: faith values, Islamic values, perfection (ihsan) values, piety values, sincerity values, reliance (tawakal) values, gratitude values, and patient values. This study concluded that the reading of the Anbiya book is preserved to maintain cultural heritage and maintain Islamic values.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48846729","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 : 2021-07-10DOI: 10.20473/MKP.V34I32021.305-316
M. M. Muharam, K. Marijan, Airlangga Pribadi Kusman
The 212 Islamic Group was in opposition with the government of Joko Widodo (Jokowi) in the 2019 presidential election. This group made militant resistance against Jokowi in the presidential election. This resistance influenced the presidential election contestation became more dynamic and fierce. The fierce contestation had divided the community into two camps, namely the pros and cons of Jokowi. This study explored and analyzed the resistance of the 212 Islamic Group against the government in the 2019 presidential election. This study was a qualitative study, interviewing 12 informants, consisting of the 212 Islamic Groups, Moderate Islamic Groups, Indonesian Ulema Council, online media, and academics. This study showed that The 212 Islamic Group can offset the government’s political influence so that the presidential election becomes more dynamic and balanced. However, the resistance of this group can be substantial (prominent) because of the narration about the rise of Islam and their ability to ideologize mosques and social media. This paper concluded that there was a resistance of the 212 Islamic Group to the country because Jokowi was considered secular and detrimental to Islam in politics and law, such as disbanding Hizbut Tahrir Indonesia (HTI).
在2019年的总统选举中，212伊斯兰组织与佐科·维多多(Jokowi)的政府是反对派。该组织在总统选举中对佐科维进行了激进抵抗。这种抵抗影响了总统选举的竞争变得更加活跃和激烈。激烈的竞争将社区分成了两个阵营，即支持和反对佐科威的阵营。本研究探讨和分析了在2019年总统选举中212伊斯兰组织对政府的抵制。这项研究是一项定性研究，采访了12名线人，包括212个伊斯兰组织、温和伊斯兰组织、印尼乌里玛委员会、在线媒体和学者。这项研究表明，212伊斯兰集团可以抵消政府的政治影响，使总统选举变得更加动态和平衡。然而，这个群体的抵抗可能是实质性的(突出的)，因为他们对伊斯兰教崛起的叙述以及他们对清真寺和社交媒体的意识形态化的能力。本文的结论是，由于佐科维被认为是世俗的，并且在政治和法律上对伊斯兰教有害，例如解散印尼解放党(Hizbut Tahrir Indonesia, HTI)， 212伊斯兰组织对该国产生了抵制。
{"title":"Power relation of the 212 Islamic Group and the government in the 2019 presidential election","authors":"M. M. Muharam, K. Marijan, Airlangga Pribadi Kusman","doi":"10.20473/MKP.V34I32021.305-316","DOIUrl":"https://doi.org/10.20473/MKP.V34I32021.305-316","url":null,"abstract":"The 212 Islamic Group was in opposition with the government of Joko Widodo (Jokowi) in the 2019 presidential election. This group made militant resistance against Jokowi in the presidential election. This resistance influenced the presidential election contestation became more dynamic and fierce. The fierce contestation had divided the community into two camps, namely the pros and cons of Jokowi. This study explored and analyzed the resistance of the 212 Islamic Group against the government in the 2019 presidential election. This study was a qualitative study, interviewing 12 informants, consisting of the 212 Islamic Groups, Moderate Islamic Groups, Indonesian Ulema Council, online media, and academics. This study showed that The 212 Islamic Group can offset the government’s political influence so that the presidential election becomes more dynamic and balanced. However, the resistance of this group can be substantial (prominent) because of the narration about the rise of Islam and their ability to ideologize mosques and social media. This paper concluded that there was a resistance of the 212 Islamic Group to the country because Jokowi was considered secular and detrimental to Islam in politics and law, such as disbanding Hizbut Tahrir Indonesia (HTI).","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46996618","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 : 2021-06-24DOI: 10.20473/mkp.v34i32021.293-304
Agnes Fitria Widiyanto, Arif Kurniawan, E. Gamelia
Waste is still a problem in Indonesia. The increase in population causes the volume of waste to continue to grow, in Karangmangu Village, Banyumas Regency. Data on the increase in the volume of waste in Banyumas Regency reached 21.4%. The volume of inorganic waste is greater than organic waste because Karangmangu Village is a tourism buffer area in Baturraden. This study aimed to describe the knowledge, attitudes, and practices of cadres in the management of inorganic waste. The method used was descriptive qualitative. The research subjects were obtained using a purposive technique by conducting interviews with cadres as the main research subjects, midwives, and supporting informants. Data were collected through in-depth interviews and documentation. The results showed that the cadres had understood the definition, types, management, and negative impacts of inorganic waste. Based on their attitudes, the cadres consider the case of handling inorganic waste to be not optimal. In practice, they have sorted inorganic waste, managed a waste bank, made bricks, and produced handicrafts. Strategies to overcome obstacles in waste management are optimizing the facilities and infrastructure for the procurement of waste banks, as well as training more people to make handicrafts and market handicraft products. This study concludes that the presence of village cadres is able to increase public awareness in waste management.
{"title":"Village cadre behavior in the household-based management of inorganic waste","authors":"Agnes Fitria Widiyanto, Arif Kurniawan, E. Gamelia","doi":"10.20473/mkp.v34i32021.293-304","DOIUrl":"https://doi.org/10.20473/mkp.v34i32021.293-304","url":null,"abstract":"Waste is still a problem in Indonesia. The increase in population causes the volume of waste to continue to grow, in Karangmangu Village, Banyumas Regency. Data on the increase in the volume of waste in Banyumas Regency reached 21.4%. The volume of inorganic waste is greater than organic waste because Karangmangu Village is a tourism buffer area in Baturraden. This study aimed to describe the knowledge, attitudes, and practices of cadres in the management of inorganic waste. The method used was descriptive qualitative. The research subjects were obtained using a purposive technique by conducting interviews with cadres as the main research subjects, midwives, and supporting informants. Data were collected through in-depth interviews and documentation. The results showed that the cadres had understood the definition, types, management, and negative impacts of inorganic waste. Based on their attitudes, the cadres consider the case of handling inorganic waste to be not optimal. In practice, they have sorted inorganic waste, managed a waste bank, made bricks, and produced handicrafts. Strategies to overcome obstacles in waste management are optimizing the facilities and infrastructure for the procurement of waste banks, as well as training more people to make handicrafts and market handicraft products. This study concludes that the presence of village cadres is able to increase public awareness in waste management.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46439024","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 : 2021-06-22DOI: 10.20473/mkp.V34I32021.261-271
Fadhila Inas Pratiwi, Ahalla Tsauro
As the COVID-19 crisis emerged, many forms of nationalism have been rising, such as racism, state individualism, vaccine nationalism, and so forth. However, this kind of nationalism cannot solve the global pandemic that affects various aspects of human life that needs global solidarity in the framework of thinking. The purpose of this article is to explore the relationship between COVID-19, nationalism, and global solidarity. This article used the literature review method to compare and contrast the COVID-19, Nationalism, and Global Solidarity arguments by using reputable resources such as journals, research reports, and news articles. This article was divided into three sections: 1) the explanation about nationalism, its definition, and theoretical approach, 2) state and nationalism in crisis time, 3) cooperation and global solidarity. It concluded that the COVID-19 period showed us people tend to have greater individuality and higher attachment to their groups and state, as Social Identity Theory (SIT) suggests. It manifested in state nationalist view that state as the sole player in mitigating this pandemic shows selfish attitude. However, as the COVID-19 served as a global pandemic, it also needs global solidarity which has been proven in solving the spread of coronavirus and tackle its impact.
{"title":"COVID-19: Nationalism and global solidarities","authors":"Fadhila Inas Pratiwi, Ahalla Tsauro","doi":"10.20473/mkp.V34I32021.261-271","DOIUrl":"https://doi.org/10.20473/mkp.V34I32021.261-271","url":null,"abstract":"As the COVID-19 crisis emerged, many forms of nationalism have been rising, such as racism, state individualism, vaccine nationalism, and so forth. However, this kind of nationalism cannot solve the global pandemic that affects various aspects of human life that needs global solidarity in the framework of thinking. The purpose of this article is to explore the relationship between COVID-19, nationalism, and global solidarity. This article used the literature review method to compare and contrast the COVID-19, Nationalism, and Global Solidarity arguments by using reputable resources such as journals, research reports, and news articles. This article was divided into three sections: 1) the explanation about nationalism, its definition, and theoretical approach, 2) state and nationalism in crisis time, 3) cooperation and global solidarity. It concluded that the COVID-19 period showed us people tend to have greater individuality and higher attachment to their groups and state, as Social Identity Theory (SIT) suggests. It manifested in state nationalist view that state as the sole player in mitigating this pandemic shows selfish attitude. However, as the COVID-19 served as a global pandemic, it also needs global solidarity which has been proven in solving the spread of coronavirus and tackle its impact.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46181269","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 : 2021-04-20DOI: 10.20473/MKP.V34I22021.235-247
Bambang Hudayana
In response to the Mount Merapi eruption in 2010, the government had conducted several disaster risk reduction programs. However, the programs had ironically threatened hamlets as communities regarding their rights to practice their local knowledge and live in their home ground. This study employed a qualitative method involving five hamlets from December 2019 until February 2020. The data were collected by employing participatory observation and depth interviews, involving the ritual organizers, participants, citizens, guests, and other audience. Spirited by ritual theory as political action, this research showed that the hamlets formulated volcanic ritual reproductions into three forms which were the delegitimation of the disaster risk reduction programs, the reinforcement of Kejawen identity, and the showing off the safety and prosperity. Those reproductions were recognized by the emergence of new ritual processions in the forms of parades, pilgrimages, offerings, and enhancements of ritual formalization and celebrations. Those reproductions positively impacted the literacy and recognition from both the government and general society that those hamlets have been living a safe and prosperous life in Merapi, even though they are located in disaster-prone areas.
{"title":"Reproduction of Volcanic Rituals in Appealing for the Right to Live in Disaster-Prone Zones on Mount Merapi","authors":"Bambang Hudayana","doi":"10.20473/MKP.V34I22021.235-247","DOIUrl":"https://doi.org/10.20473/MKP.V34I22021.235-247","url":null,"abstract":"In response to the Mount Merapi eruption in 2010, the government had conducted several disaster risk reduction programs. However, the programs had ironically threatened hamlets as communities regarding their rights to practice their local knowledge and live in their home ground. This study employed a qualitative method involving five hamlets from December 2019 until February 2020. The data were collected by employing participatory observation and depth interviews, involving the ritual organizers, participants, citizens, guests, and other audience. Spirited by ritual theory as political action, this research showed that the hamlets formulated volcanic ritual reproductions into three forms which were the delegitimation of the disaster risk reduction programs, the reinforcement of Kejawen identity, and the showing off the safety and prosperity. Those reproductions were recognized by the emergence of new ritual processions in the forms of parades, pilgrimages, offerings, and enhancements of ritual formalization and celebrations. Those reproductions positively impacted the literacy and recognition from both the government and general society that those hamlets have been living a safe and prosperous life in Merapi, even though they are located in disaster-prone areas.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":"34 1","pages":"235"},"PeriodicalIF":0.3,"publicationDate":"2021-04-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47913633","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 : 2021-04-20DOI: 10.20473/MKP.V34I22021.221-234
S. Aminah
The pedestrian transformation in Surabaya smart city system encountered critical problem for pedestrians because transformation as a public space has reduced citizens’ rights to the city. Dominant forces tend to subordinate street vendors or Pedagang Kaki Lima (PKL), who require public space. The city or urban government produces pedestrians as public spaces to support the ‘Smart City’ concept. This study explores the government’s ability to guarantee citizens’ rights to the city. In addition, this study seeks to observe the process of public space transformation in cities that implement smart city systems and analyze spatial street vendors’ practices in the pedestrian space. This research applies the right to cities and public space from a Marxian spatial perspective. This research is a case study that uses a qualitative method and interpretive analysis. Research findings indicate pedestrians’ paradox due to the government’s dispossession process to protect pedestrians through ‘furniturization’ policies that reduce smart city implementation. In conclusion, there are dynamics of spatial practice and social expression as pedestrian problems. The smart city system’s implementation causes the loss of fulfillment of the poor and street vendors’ needs and rights to participate inclusively in the social and political process in managing the city’s public spaces.
泗水智慧城市系统中的行人改造遇到了行人的关键问题，因为作为公共空间的改造降低了公民对城市的权利。主导势力倾向于从属于需要公共空间的街头小贩或Pedagang Kaki Lima（PKL）。城市或城市政府将行人作为公共空间，以支持“智慧城市”概念。本研究探讨了政府保障公民城市权利的能力。此外，本研究旨在观察实施智慧城市系统的城市的公共空间转型过程，并分析空间摊贩在步行空间的实践。本研究从马克思主义的空间视角出发，将城市与公共空间的权利加以运用。本研究是一个案例研究，采用了定性方法和解释性分析。研究结果表明，由于政府通过“家具化”政策来保护行人，从而减少了智能城市的实施，因此存在行人悖论。总之，作为行人问题，存在着空间实践和社会表达的动力。智慧城市系统的实施导致穷人和街头小贩的需求和权利无法得到满足，他们无法包容性地参与管理城市公共空间的社会和政治进程。
{"title":"The public rights to the sidewalk in a smart city framework: The case study of Surabaya","authors":"S. Aminah","doi":"10.20473/MKP.V34I22021.221-234","DOIUrl":"https://doi.org/10.20473/MKP.V34I22021.221-234","url":null,"abstract":"The pedestrian transformation in Surabaya smart city system encountered critical problem for pedestrians because transformation as a public space has reduced citizens’ rights to the city. Dominant forces tend to subordinate street vendors or Pedagang Kaki Lima (PKL), who require public space. The city or urban government produces pedestrians as public spaces to support the ‘Smart City’ concept. This study explores the government’s ability to guarantee citizens’ rights to the city. In addition, this study seeks to observe the process of public space transformation in cities that implement smart city systems and analyze spatial street vendors’ practices in the pedestrian space. This research applies the right to cities and public space from a Marxian spatial perspective. This research is a case study that uses a qualitative method and interpretive analysis. Research findings indicate pedestrians’ paradox due to the government’s dispossession process to protect pedestrians through ‘furniturization’ policies that reduce smart city implementation. In conclusion, there are dynamics of spatial practice and social expression as pedestrian problems. The smart city system’s implementation causes the loss of fulfillment of the poor and street vendors’ needs and rights to participate inclusively in the social and political process in managing the city’s public spaces.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-04-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46093932","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 : 2021-04-20DOI: 10.20473/MKP.V34I22021.209-220
Leylia Khairani, R. Ramlan, D. Pulungan
Village-owned enterprises or Badan Usaha Milik Desa (BUMDes) is currently trying to realize Indonesia’s development from the periphery by strengthening villages’ unitary framework state. However, BUMDes in North Sumatera have not utilized the potential of natural resources and the village’s potential. This study aims to reveal forms of economic empowerment based on strengthening social capital in implementing BUMDes. This study uses qualitative method research and the data were obtained through in-depth interviews to determine citizens’ involvement and participation in developing of BUMDes. This study found that community economic empowerment through the implementation of BUMDes in Mandailing Natal Districts reveals several elements of the role of social capital. First, the involvement and participation of the community which is quite large. Second, relationships between BUMDes managers, village leaders, and community members in the implementation of BUMDes are built based on the social system and cultural values of the Mandailing community. Third, social norms and community beliefs refer to the social system and cultural values of the Mandailing community. Social capital that has been built through the social and cultural system strengthens trust in village-owned enterprises governance as an effort to empower the community’s economy in Mandailing Natal.
乡村企业或Badan Usaha Milik Desa（BUMDes）目前正试图通过加强乡村的单一框架国家来实现印尼的边缘发展。然而，北苏门答腊的BUMD没有利用自然资源的潜力和村庄的潜力。本研究旨在揭示在实施BUMD过程中基于加强社会资本的经济赋权形式。本研究采用定性研究方法，通过深入访谈获得数据，以确定公民对BUMD发展的参与程度。这项研究发现，通过在Mandailing Natal区实施BUMD来增强社区经济权能，揭示了社会资本作用的几个要素。首先，社会的参与和参与是相当大的。其次，在实施BUMD过程中，BUMD的管理者、村领导和社区成员之间的关系是建立在Mandailing社区的社会制度和文化价值观的基础上的。第三，社会规范和社区信仰是指曼德勒社区的社会制度和文化价值观。通过社会和文化体系建立的社会资本加强了人们对村办企业治理的信任，从而为Mandailing Natal社区的经济赋权。
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Pub Date : 2021-04-19DOI: 10.20473/MKP.V34I22021.159-172
Mega Alma Narwasty, P. G. Wiloso, G. Sasongko
Indonesia consists of various ethnic groups; the traditions and culture of each are different and have meaning. One of them is the Lulo dance from Southeast Sulawesi, which provides meaning and benefits to its supporters. This study aims to describe the Lulo dance movements’ meaning in the culture of the Tolaki tribe and its use as a traditional communication medium in maintaining harmonious and peaceful relations amid Indonesian society’s situations with so many different. This research used qualitative methods with descriptive analysis. The symbols of dance movements are analyzed with Barthes’s semiotic theory through two stages of signification to get Lulo dance’s meaning. Based on this study’s results, the symbolic messages conveyed in this dance have a meaning that identifies unity, harmony, and mutual respect for differences. The message is packed with movements displayed in dance performance: the hands hold each other, the movements of the hands and feet, and the formation in a circle. Lulo dance, which is also called social dance, can be followed by everyone without exception. Therefore, this dance can strengthen the relationships between every human being. The Lulo dance performance is one of Southeast Sulawesi traditions used to achieve a harmonious and peaceful social life.
{"title":"The symbolic meaning of Lulo dance: Tolaki tribe culture as communication medium","authors":"Mega Alma Narwasty, P. G. Wiloso, G. Sasongko","doi":"10.20473/MKP.V34I22021.159-172","DOIUrl":"https://doi.org/10.20473/MKP.V34I22021.159-172","url":null,"abstract":"Indonesia consists of various ethnic groups; the traditions and culture of each are different and have meaning. One of them is the Lulo dance from Southeast Sulawesi, which provides meaning and benefits to its supporters. This study aims to describe the Lulo dance movements’ meaning in the culture of the Tolaki tribe and its use as a traditional communication medium in maintaining harmonious and peaceful relations amid Indonesian society’s situations with so many different. This research used qualitative methods with descriptive analysis. The symbols of dance movements are analyzed with Barthes’s semiotic theory through two stages of signification to get Lulo dance’s meaning. Based on this study’s results, the symbolic messages conveyed in this dance have a meaning that identifies unity, harmony, and mutual respect for differences. The message is packed with movements displayed in dance performance: the hands hold each other, the movements of the hands and feet, and the formation in a circle. Lulo dance, which is also called social dance, can be followed by everyone without exception. Therefore, this dance can strengthen the relationships between every human being. The Lulo dance performance is one of Southeast Sulawesi traditions used to achieve a harmonious and peaceful social life.","PeriodicalId":55930,"journal":{"name":"Masyarakat Kebudayaan dan Politik","volume":"34 1","pages":"159"},"PeriodicalIF":0.3,"publicationDate":"2021-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46081835","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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