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<![CDATA[Anarki Sebagai Upaya Mempertahankan Subsistensi Di Pedesaan ]]>
<![CDATA[Siahaan, Hotman M.]]>
<![CDATA[ Jurnal Ilmu Sosial dan Ilmu Politik Vol 2, No 3 (1999) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik Universitas Gadjah Mada ]]>
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<![CDATA[Social communication relation of Madurese people in Max Weber rationality perspective ]]>
<![CDATA[Budiyanti, Syamsu]]>;
<![CDATA[Siahaan, Hotman M.]]>;
<![CDATA[Nugroho, Kris]]>
<![CDATA[ Jurnal Studi Komunikasi Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Faculty of Communications Science, Dr. Soetomo University ]]>
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DOI: 10.25139/jsk.v4i2.2447
<![CDATA[Obedience has become an ethnic identity for Madurese, expressed in the communicative expression ‘Bhuppa’-Bhâbbu’-Ghuru-Rato.’ Thus, the meaning of hierarchical obedience has been structured firmly into daily communication routines and behaviour as a form of self-development. The pattern of patron-client communication is a strong stimulant in the tradition of obedience that forms hegemonic power through patron-client-dominating authority. Interestingly, in Madurese society, such a relationship can actually be classified as exploitative-mutualistic. The study of rationality perspective on the meaning of communication and obedience relations shows that not all Madurese actions follow rational rules in Weber’s perspective. Indeed, there has been a reconstruction of the meaning of obedience in Madurese so that the rationality of needs becomes a justification for irrational actions and the relatively long-standing patron-client communication bond in Madurese culture. The phenomenological approach was considered most suitable for this research because it could reveal the natural meaning of Madurese specific obedience behaviour through explanation of phenomena and causes.]]>
<![CDATA[Social communication relation of Madurese people in Max Weber rationality perspective ]]>
<![CDATA[Budiyanti, Syamsu]]>;
<![CDATA[Siahaan, Hotman M.]]>;
<![CDATA[Nugroho, Kris]]>
<![CDATA[ Jurnal Studi Komunikasi Vol. 4 No. 2 (2020) ]]>
Publisher : <![CDATA[Faculty of Communications Science, Dr. Soetomo University ]]>
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DOI: 10.25139/jsk.v4i2.2447
<![CDATA[Obedience has become an ethnic identity for Madurese, expressed in the communicative expression ‘Bhuppa’-Bhâbbu’-Ghuru-Rato.’ Thus, the meaning of hierarchical obedience has been structured firmly into daily communication routines and behaviour as a form of self-development. The pattern of patron-client communication is a strong stimulant in the tradition of obedience that forms hegemonic power through patron-client-dominating authority. Interestingly, in Madurese society, such a relationship can actually be classified as exploitative-mutualistic. The study of rationality perspective on the meaning of communication and obedience relations shows that not all Madurese actions follow rational rules in Weber’s perspective. Indeed, there has been a reconstruction of the meaning of obedience in Madurese so that the rationality of needs becomes a justification for irrational actions and the relatively long-standing patron-client communication bond in Madurese culture. The phenomenological approach was considered most suitable for this research because it could reveal the natural meaning of Madurese specific obedience behaviour through explanation of phenomena and causes.]]>
<![CDATA[Konstruksi Identitas Kolektif Warga Desa Adat dalam Gerakan Tolak Reklamasi Teluk Benoa di Bali ]]>
<![CDATA[I Made Anom Wiranata]]>;
<![CDATA[Hotman Siahaan]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 9 No 2 (2019): DUNIA POLITIK DAN HOSPITALITI PEREMPUAN BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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DOI: 10.24843/JKB.2019.v09.i02.p07
<![CDATA[The collective identity as customary village members in Bali has played a significant role in creating consistency of the movement to reject the Benoa Bay reclamation project. This article aimed to study the construction of the collective identity of the customary village members in Bali. By using a qualitative research method with a phenomenological approach, this study examines the structure of awareness of the subjects concerning the phenomenon of the movement rejecting the Benoa Bay reclamation plan. This research finds that the collective identity of the customary village in Bali in opposing Benoa Bay reclamation occurred through a process of construction among social movement actors both in latent dimension (daily activities) and visible dimension through collective actions. The construction of the collective identity of the customary village members involved elements of cognition, affection or emotion, as well as social relations both in the internal movement groups, as well as with external parties. Keywords: Benoa Bay reclamation project, collective identity, customary village, social movement.]]>
<![CDATA[Alliance of Ummah in Rural Areas: A New Perspective on Islamic Populism in Indonesia ]]>
<![CDATA[Rojabi Azharghany]]>;
<![CDATA[Hotman Siahaan]]>;
<![CDATA[Akh. Muzakki]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 4, No 4 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v4i4.10476
<![CDATA[Islamic populism in Indonesia is perceived as an alliance of the people on behalf of the ummah in urban areas, against the ruling elites who enjoy the promises of peace and prosperity more than capitalism, modernism and democracy. This paper though intends to disclose the Islamic populism in rural areas through the power of capital and symbols as part of the cultural heterogenity between alliances in rural areas and large cities that simply focuses on political power. This research embraces the socio-cultural approach by applying the theory of generative structuralism penned by Pierre Bourdieu in order to analyze the resistance of cultural heterogenity by invigorating the cultural reproduction and symbols dominance to thwart the ummah alliance in urban areas. The results of this research show that the Islamic populism in rural areas upholds the belief in salvation, peace and unity, by reinforcing the cultural heterogenity among the congregations on various bases. In spite of domestication process in Islamic populism by the ruling elite, the ummah alliance in rural areas cannot be triggered due to their firm belief in salvation, which differs from the Islamic populism in large cities where a symbol of injustice of the bourgeoisie and the ruling elites prevails. The Islamic populism in rural areas has caused the failure of Islamic populism in large cities since their main discourse solely considers the middle class, in contrast to the Islamic populism in rural areas that might may welcome both the middle class and the lower class.]]>
<![CDATA[Pesantren and the preservation of traditional religious authority in the digital age ]]>
<![CDATA[Dodik Harnadi]]>;
<![CDATA[Hotman Siahaan]]>;
<![CDATA[Masdar Hilmy]]>
<![CDATA[ Masyarakat, Kebudayaan dan Politik Vol. 34 No. 3 (2021): Masyarakat, Kebudayaan dan Politik ]]>
Publisher : <![CDATA[Faculty of Social and Political Science, Universitas Airlangga ]]>
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DOI: 10.20473/mkp.V34I32021.272-280
<![CDATA[Kiai is the Javanese term of ulama in the traditional Muslim community. It generally refers to a person who has a deep understanding of Islam and leads the institution of traditional Islamic education called pondok pesantren or Islamic boarding school. Indeed, the strength of a Kiai is based on his leadership at the pesantren that has functioned as a space for cultural-social reproduction. While the attention of many researchers focused on the shifting of Islamic authority in the digital age, not much of them paid special attention to the survival of Kiai’s authority. This study aims to examine the role of pesantren in preserving the authority of the Kiai in the digital age. This study employed qualitative method and utilized the cultural reproduction theory of Pierre Bourdieu. This study found that Kiai’s authority continues to survive because pesantren functioned as a space for transmitting cultural values, including the recognition of Kiai’s high position. As a social and cultural reproduction space, pesantren becomes a field that forms habitus through the transmission of its cultural values which is naturally formed in the daily practices of the santri.]]>
<![CDATA[Konsep Estetika Sindhír dalam Tradisi Tayub Tuban ]]>
<![CDATA[Rohmat Djoko Prakosa]]>;
<![CDATA[Hotman Siahaan]]>
<![CDATA[ PANGGUNG Vol 30, No 4 (2020): Kearifan Lokal dalam Metode, Model dan Inovasi Seni ]]>
Publisher : <![CDATA[LP2M ISBI Bandung ]]>
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DOI: 10.26742/panggung.v30i4.1372
<![CDATA[Artikel ini membahas konsep estetika yang digali dari tradisi tayuban, sindhir memiliki peranpenting dalam setiap pergelaran. Kehadiran masyarakat dituntun oleh pandangan ideal tentangsindhir, terpenuhinya hajat hidup melalui tradisi tayuban. Untuk itu penelitian difokuskanpada penuturan emik yang memaparkan tentang konsep estetika sindhir. Pengamatan langsungdilakukan terhadap peristiwa tradisi tayuban dimana sindhir memiliki peranan penting dalammembangun estetika dan dinamika tayuban. Wawancara mendalam, metode mendengarmenjadi sarana utama dalam menggali konsep estetika sindhir dalam tradisi tayuban. Daripenelitian yang dilakukan dapat dirumuskan bahwa dalam tradisi tayuban terdapat konsepkeindahan yang bersifat lahiriah, keindahan batiniah, dan keindahan illahiah. Konsepkeindahan lahiriah merupakan keindahan yang dibangun dalam tatanan indah inderawi.Keindahan batiniah melalui kekuatan intensitas batin melalui puasa dan doa keindahan illahiahmerupakan keindahan karena karunia illahi, diberkati oleh Tuhan. Konsep wiraga, konsep ayukebatinan, dan konsep angsar harus dibangun oleh sindhir melalui laku.Kata Kunci: Sindhir, Estetika, Tradisi Tayuban, Tayub Tuban]]>
<![CDATA[Pengembangan Literasi Dini melalui Kerjasama Keluarga dan Sekolah di Taman Anak Sanggar Anak Alam Yogyakarta ]]>
<![CDATA[Sjafiatul Mardliyah]]>;
<![CDATA[Hotman Siahaan]]>;
<![CDATA[Tuti Budirahayu]]>
<![CDATA[ Jurnal Obsesi : Jurnal Pendidikan Anak Usia Dini Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[LPPM Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/obsesi.v4i2.476
<![CDATA[Literasi dini adalah kemampuan anak usia dini untuk membaca, menulis dan berhitung. Literasi anak usia dini berkembang dan diperoleh di rumah maupun lingkungan sosialnya. Pentingnya literasi di era digital bagi anak usia dini menuntut perhatian serius. Penelitian ini bertujuan untuk menjelaskan pola pengembangan literasi bagi anak usia dini. Metode penelitian yang digunakan adalah pendekatan kualitatif. Data bersifat deskriptif berupa kata-kata tertulis dari informan yaitu fasilitator, orangtua siswa, kepala sekolah serta perilaku yang dapat diamati. Hasil penelitian menunjukkan bahwa literasi dini dengan memproduksi buku cerita berdampak mendorong percepatan perkembangan bahasa bagi anak usia dini. Modal sosial sebagai elemen pokok dalam pengembangan literasi dini berhubungan dengan kerjasama dalam menjalin komunikasi, memberi dukungan serta keteladanan dari orang tua dan fasilitator untuk menciptakan lingkungan belajar. Kondisi ini menghadirkan parenting di sekolah yang terpadu dengan proses pembelajaran secara alami dan bukan kegiatan yang diselenggarakan secara terbatas pada setiap semester yang bersifat monoton.]]>
<![CDATA[Social Media, Public Sphere and Movement Discussion of Urban Farming in Indonesia ]]>
<![CDATA[Stepanus Bo'do]]>;
<![CDATA[Hotman Siahaan]]>;
<![CDATA[Rachmah Ida]]>
<![CDATA[ Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 2, No 3 (2019): Budapest International Research and Critics Institute August ]]>
Publisher : <![CDATA[Budapest International Research and Critics University ]]>
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DOI: 10.33258/birci.v2i3.414
<![CDATA[The internet and social media expand public sphere has been much associated with public sphere and digital networks in many studies, where Habermas's public sphere theory and the theory of the Castells network society have been much debated about its relevance to the techno-social development. Both Habermas and Castells tend to see the public sphere of the Internet as a contestation space where corporate and state forces work in various ways to control and dominate it. This study emphasizes more on the creativity of citizens forming community networks through the use of the Internet and social media and conducting autonomous conversations in the public sphere. Netnographic studies of the dynamics of the discourse of public sphere in the social movement networked Indonesia Berkebun show that the Internet and social media become creative means for citizens to package global discourse locally to voice their demands. This study concludes that the concepts and theories of public sphere, network society are relevant as tools for analyzing public sphere and Internet networks and social media. The potential of the Internet network and social media as autonomous communication spaces depends on the design and purpose and the utilization of available features. Conversations that are restricted to the agenda of the 3E program help communities focus on discourse and shape the character of a rational Indonesian gardening space. This community from the beginning realized the potential of the Internet and social media to form networks and public spheres. But like gardening, public sphere requires commitment, such as caring for the garden from pest attacks, weeds, giving it fertilizer so the plants grow as expected.]]>
