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<![CDATA[Peran Organisasi Perempuan dalam Penguatan Social Capital Melawan Pandemi Covid-19 (Studi pada Gerakan Kampanye Sosial Persit Kartika Chandra Kirana XXXIX Kabupaten Pati Jawa Tengah) ]]>
<![CDATA[Dewi Erowati]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>;
<![CDATA[Sri Astuty]]>;
<![CDATA[Tutting Anggraeni]]>
<![CDATA[ Umbara Vol 5, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Padjadjaran ]]>
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DOI: 10.24198/umbara.v5i1.28056
<![CDATA[The Covid-19 pandemic has spread globally. In Indonesia, when the pandemic destroys the health system and global economy, social capital arrives as an alternative to sustain community resilience. This research aims to 1) describe a social capital within the community and how it is being campaigned and strengthened within the community by the actors in the community itself amidts their effort to overcome the Covid-19 pandemic; and 2) to describe community’s response towards the social capital campaign.The study was conducted using qualitative methods. Observation was conducted towards various activism by Persit KCK XXXIX Pati; a women’s organizations, in particular their activities in social campaign against Covid-19 pandemic. The results of this research suggest that social capital can be an alternative for community survival when economis capital destroyed. Solidarity and mutual assistance among community members without considering the financial benefits is crucial in a crisis situation of the Covid-19 pandemic. Persit Kartika Chandra Kirana Branch XXXIX Pati through its various voluntary and non-profit activities has shown itself as one of the driving forces for the growth and revitalization of social capital within the community, especially through the networks that they structurally or non-structurally owned.]]>
<![CDATA[Konstruksi Sosial Masyarakat terhadap Pemandu Karaoke: Studi Kasus di Desa Botorejo Kecamatan Wonosalam Kabupaten Demak ]]>
<![CDATA[Dewi Ratna Sari]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2017.1.1.1935
<![CDATA[Karaoke houses that many found in urban areas, nowadays also find into rural areas. The existence of karaoke houses can not be separated from the profession of "karaoke guide", and they often get bad stigma by the public. This study aims to: (1) find out how social construction Botorejo people against karaoke guides; (2) to know the background of the formation of social construction of the community towards karaoke guides, and (3) to know the impact of the social construction on the social relation between the karaoke guide and Botorejo people. This research uses qualitative method with case study approach. Location in Botorejo Village, Wonosalam District, Demak Regency. The data gets from karaoke guides, visitors karaoke houses, managers karaoke houses and people who live in Botorejo Village. The results of the study found that the Karaoke Guides constructed by Botorejo people as “bad women”, the background of the socialconstruction of the Botorejo people is due to the daily habits of karaoke guides and because of the media's reference to the existence of karaoke guides. The impact of social construction on social relations between people with karaoke guides is a latent conflict, social careless relation, and apriori images by the Botorejo people. ]]>
<![CDATA[Kuasa Jejaring Kerabat dalam Praktik Politik Lokal Pedesaan (Kajian Antropologi Politik) ]]>
<![CDATA[Devi Siswandani]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>
<![CDATA[ Umbara Vol 7, No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Padjadjaran ]]>
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DOI: 10.24198/umbara.v7i2.39131
<![CDATA[This study examines the practice of village political leadership that has been dominated by a kinship network. A qualitative-ethnographic method was applied in this study to investigate kinship’s structure and network, and its role in the village leadership. Data were collected through interview and observation. The study finds that the kinship network has been centered at the village head. This network has been deeply rooted and maintained over generations; and it has been the important social capital to win the village election. The kinship network has been the reference for recruitment and selections of village officials, strengthens the legitimacy of the village head power, facilitates the procedures of bureaucracy, and secured village head’s policies. Furthermore, the kinship network has played a central role in legitimizing the political power of the village head. Through this network, the village leadership goes without turmoil. However, this type leadership has created a weak community participation in village governance.]]>
<![CDATA[Structural and Cultural Aspects as the Potentials in the Development of Alternative Education for Fishermen Community ]]>
<![CDATA[Prasetyo, Kuncoro Bayu]]>
<![CDATA[ Komunitas Vol 11, No 1 (2019): March 2019 ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/komunitas.v11i1.18313
<![CDATA[Fisherman community is a community that is generally vulnerable to poverty and underdeveloped education. However, this phenomenon is not found in the Banyutowo village fishermen community because they already have a view to improve their standard of living through education. However, the prioritized education is a formal education that has not been based on the values of local wisdom that they have so that educated people tend not to return to their villages. This study aims to determine the potentials of Banyutowo village that can support the development of alternative education based on local wisdom of the fishermen community. This study uses a qualitative approach with data collection methods namely observation, in-depth interview and FGD. Data validity uses source and method triangulation. The results show that: (1) The potentials of the Banyutowo village fishermen community in supporting the development of alternative education include structural and cultural aspects (2) Structural aspect is in the form of educational institutions managed by Christian and Muslim communities and local leadership figures who are able to make the villagers move forward (3) Cultural aspect is in the form of futuristic cultural values orientation, high motivation for achievement, and religious values that support them to become quality individuals.]]>
<![CDATA[How Does Social Capital Work in Developing Karimunjawa Maritime Tourism? ]]>
<![CDATA[Tri Marhaeni Pudji Astuti]]>;
<![CDATA[Edi Kurniawan]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>;
<![CDATA[Atika Wijaya]]>;
<![CDATA[Mohammad Syifauddin]]>
<![CDATA[ Komunitas Vol 15, No 1 (2023): March ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/komunitas.v15i1.39796
<![CDATA[This study intended to analyze how social capital works in the developing marine tourism in Karimunjawa Indonesia. This research was conducted in Karimunjawa. The data was collected with snowball sampling techniques. The data collection methods used consisted of participatory observation methods, in-depth interviews, and documentation. The data obtained were analyzed using the interactive analysis method. The results of the study indicate that the strong social capital formed in Karimunjawa has a very big influence on tourism activities in Karimunjawa. The social capital in tourism in Karimunjawa is based on many networks that are formed, supported by mutual trust, and still rooted in various social values and norms in the community that support the strength of existing social capital. It results in collective actions in the form of synergy and cooperation between the community and various tourism stakeholders in tourism activities in Karimunjawa. The social capital formed in Karimunjawa consists of three types. They are Bonding Social Capital, Social Bridging Capital, and Social Linking Capital which are complementary and mutually reinforcing so that they cannot be separated. However, between the three social capitals, bridging social capital is the biggest power base in realizing the progress of tourism in Karimunjawa.]]>
<![CDATA[Reproduksi Budaya Batik Milenial: Upaya Pelestarian dan Inovasi Batik Tradisional di Identix Batik Semarang ]]>
<![CDATA[Muhammad Ulin Nuha Saputra]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>
<![CDATA[ JURNAL PARADIGMA : Journal of Sociology Research and Education Vol. 4 No. 2 (2023): (DESEMBER 2023) JURNAL PARADIGMA: Journal of Sociology Research and Education ]]>
Publisher : <![CDATA[Labor Program Studi Pendidikan Sosiologi ]]>
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DOI: 10.53682/jpjsre.v4i2.8046
<![CDATA[Batik adalah salah satu seni budaya khas Indonesia yang telah diakui sebagai warisan budaya oleh UNESCO. Akan tetapi eksistensi seni budaya batik mengalami banyak tantangan baik dari luar seperti adanya klaim sebagai budaya milik negara tetangga, maupun tantangan dari dalam yaitu rendahnya minat generasi muda terhadap batik karena dipersepsikan sebagai hal yang kuno dan tidak update. Di tengah tantangan tersebut, Identix batik Semarang tumbuh menjadi gerakan masyarakat untuk mempertahankan eksistensi batik pada kalangan generasi muda dengan menggaungkan produk “batik milenial”. Tujuan penelitian adalah untuk mengetahui latar belakang Identix Batik melakukan pelestarian budaya melalui inovasi batik milenial, serta untuk menjelaskan proses reproduksi budaya yang berlangsung dalam wujud batik milenial. Penelitian ini menggunakan pendekatan penelitian kualitatif, dengan melakukan observasi di rumah produksi batik serta wawancara dengan pendiri usaha, desainer dan konsumen milenial. Data dianalisis dengan menggunakan konsep reproduksi budaya. Hasil penelitian menunjukkan bahwa Identix Batik melakukan upaya pelestarian budaya melalui inovasi batik milenial karena upaya pelestarian yang paling efektif adalah dengan melibatkan generasi muda sebagai generasi pewaris budaya sehingga memunculkan inovasi batik milenial yang memadukan tradisionalitas batik dengan modernitas generasi muda. Upaya tersebut mendorong terjadinya reproduksi budaya batik baik dalam aspek reproduksi motif maupun dalam aspek desain fashion. Reproduksi budaya batik milenial tersebut menjadikan Identix Batik dapat melestarikan sekaligus menginovasikan batik sehingga lebih disukai generasi muda.]]>
<![CDATA[Giliran Tradition as a Social Practice of Religious Plurality in Kalisat Community, Temanggung, Central Java ]]>
<![CDATA[Farha, Fina Nayla]]>;
<![CDATA[Prasetyo, Kuncoro Bayu]]>
<![CDATA[ JSW (Jurnal Sosiologi Walisongo) Vol 7, No 2 (2023) ]]>
Publisher : <![CDATA[Faculty of Social and Political Sciences - UIN Walisongo Semarang ]]>
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DOI: 10.21580/jsw.2023.7.2.14703
<![CDATA[The community at Kalisat Hamlet is religiously plural, with the adherents of Buddhism, Islam, Protestantism, Catholicism, and Sapta Dharma living side by side. A social-religious practice called the Giliran tradition has emerged from this plurality—a religious gathering held regularly and simultaneously by all religious groups in Kalisat Hamlet on Saturday nights. This study aims to explain the religious plurality in Kalisat Hamlet, analyze the relationship between the Giliran tradition and the habitus of plurality using Bourdieu’s social practice theory, and analyze the impact of the Giliran tradition on the social order in Kalisat Hamlet. This study uses a descriptive qualitative method with data collected from interviews and field observations. The results show that the plurality in Kalisat Hamlet has produced the Giliran tradition called Paritanan for Buddhists, Yasinan for Muslims, Bestonan for Christians, and Sujudan for Sapta Dharma. The Giliran tradition has also established three basic values—harmony, tolerance, and integration—embedded in the social life of the Kalisat Hamlet community. The values lay a foundation for creating a social order in the Kalisat Hamlet community, which is diverse yet harmonious.]]>
<![CDATA[THE EXISTENCE OF SINGA DANGDUT AS A FORM OF CULTURAL REPRODUCTION OF SISINGAAN ART IN SUBANG REGENCY ]]>
<![CDATA[Fauzi, Lesa]]>;
<![CDATA[Prasetyo, Kuncoro Bayu]]>
<![CDATA[ Jurnal Sosiologi Dialektika Sosial Vol. 10 No. 1 (2024): Maret ]]>
Publisher : <![CDATA[Program Studi Sosiologi Universitas Malikussaleh ]]>
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DOI: 10.29103/jsds.v10i1.14551
<![CDATA[This research article aims to analyze the cultural reproduction process that transformed the traditional art of Subang Regency, namely Sisingaan, into Singa Dangdut in the Lodaya Putra Group. It also aims to identify the factors that caused the cultural reproduction of this art. Sisingaan is a characteristic of Subang Regency that has undergone changes and evolved into a popular art form known as Singa Dangdut. For this research, a qualitative approach was used, which involved observation, interviews, and document studies. The data sources used were primary data obtained directly from the field and interviews, as well as secondary data in the form of documents obtained from the field. Data validity was tested using the triangulation method. The research findings show that the reproduction of Sisingaan into Singa Dangdut occurred through five aspects that underwent changes and innovations, including (a) the appearance of the lion puppet, (b) accompanying musical instruments, (c) choreography, (d) performance, and (e) costumes. The factors that caused this reproduction were both internal and external to the art group and society. The internal factors were the changing musical taste of the Lodaya Putra Group members from traditional songs to Dangdut music. This was because the current members of the Lodaya Putra Group are dominated by young people who tend to prefer popular music over traditional music. The external factors were the process of traditional cultural acculturation with modern culture and market demands.]]>
<![CDATA[Reproduksi Budaya Batik Milenial: Upaya Pelestarian dan Inovasi Batik Tradisional di Identix Batik Semarang ]]>
<![CDATA[Muhammad Ulin Nuha Saputra]]>;
<![CDATA[Kuncoro Bayu Prasetyo]]>
<![CDATA[ JURNAL PARADIGMA : Journal of Sociology Research and Education Vol. 4 No. 2 (2023): (DESEMBER 2023) JURNAL PARADIGMA: Journal of Sociology Research and Education ]]>
Publisher : <![CDATA[Labor Program Studi Pendidikan Sosiologi ]]>
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DOI: 10.53682/jpjsre.v4i2.8046
<![CDATA[Batik adalah salah satu seni budaya khas Indonesia yang telah diakui sebagai warisan budaya oleh UNESCO. Akan tetapi eksistensi seni budaya batik mengalami banyak tantangan baik dari luar seperti adanya klaim sebagai budaya milik negara tetangga, maupun tantangan dari dalam yaitu rendahnya minat generasi muda terhadap batik karena dipersepsikan sebagai hal yang kuno dan tidak update. Di tengah tantangan tersebut, Identix batik Semarang tumbuh menjadi gerakan masyarakat untuk mempertahankan eksistensi batik pada kalangan generasi muda dengan menggaungkan produk “batik milenial”. Tujuan penelitian adalah untuk mengetahui latar belakang Identix Batik melakukan pelestarian budaya melalui inovasi batik milenial, serta untuk menjelaskan proses reproduksi budaya yang berlangsung dalam wujud batik milenial. Penelitian ini menggunakan pendekatan penelitian kualitatif, dengan melakukan observasi di rumah produksi batik serta wawancara dengan pendiri usaha, desainer dan konsumen milenial. Data dianalisis dengan menggunakan konsep reproduksi budaya. Hasil penelitian menunjukkan bahwa Identix Batik melakukan upaya pelestarian budaya melalui inovasi batik milenial karena upaya pelestarian yang paling efektif adalah dengan melibatkan generasi muda sebagai generasi pewaris budaya sehingga memunculkan inovasi batik milenial yang memadukan tradisionalitas batik dengan modernitas generasi muda. Upaya tersebut mendorong terjadinya reproduksi budaya batik baik dalam aspek reproduksi motif maupun dalam aspek desain fashion. Reproduksi budaya batik milenial tersebut menjadikan Identix Batik dapat melestarikan sekaligus menginovasikan batik sehingga lebih disukai generasi muda.]]>
<![CDATA[Analysis of Film-Based Recitation Learning Using a Social Construction Approach to Southeast Asia History Learning ]]>
<![CDATA[Soeharso, R]]>;
<![CDATA[Lestari, Puji]]>;
<![CDATA[Prasetyo, Kuncoro Bayu]]>;
<![CDATA[Rosari, Arnia Fenti]]>
<![CDATA[ Indonesian Journal of History Education Vol 9 No 1 (2024): Historical Thinking ]]>
Publisher : <![CDATA[Universitas Negeri Semarang ]]>
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DOI: 10.15294/ijhe.v9i1.76253
<![CDATA[History lessons that focus on developing alternative teaching materials and film-based recitation learning models that foster students' interest in learning history are rarely applied in the realm of learning. Even though this process can stimulate the development of students' sense of nationalism through contextual learning. The research questions posed are 1) how to use the film-based recitation learning model in the history of Southeast Asian conflicts; 2) How is the history teacher's social construction regarding film-based recitation learning models on the history of conflict in Southeast Asia? This study contributes to knowing history teachers' thinking constructs about film-based recitation learning models and their effectiveness in learning. This research was conducted using a basic research method with a case study research approach and adopted by researchers looking at cases, selected as objects that are unique, linked to the background of the case, which has a special context with social, cultural, economic, political aspects, as well as in the implementation of the research found very qualified informants who were qualified, then a case analysis unit was carried out. The final stages of the research will also be closed with a focus discussion to evaluate the course of the research and the social construction of history teachers. The study concluded that learning Modern Southeast Asian History with the film media recitation model can improve student learning outcomes in learning history at the senior high school level.]]>
