Articles
<![CDATA[KONSTRUKSI SOSIAL UANG PANAI PADA PERKAWINAN SUKU BUGIS DI KOTA DENPASAR ]]>
<![CDATA[Amiruddin Jalil, Andi Ahmad]]>;
<![CDATA[Zuryani, Nazrina]]>;
<![CDATA[Krisna Aditya, I.G.N Agung]]>
<![CDATA[ JURNAL ILMIAH SOSIOLOGI: SOROT Vol 1 No 01 (2021): JISSOROT ]]>
Publisher : <![CDATA[Program Studi Sosiologi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The Bugis ethnic community has traditions and customs that are maintained whenabroad in Denpasar City, for example thetradition traveling panai money in the process of carrying out marriages. This study aims to explain how the stages of determining panai money and how the social construction of panai money in Bugis marriages in Denpasar City. Thetradition is panai money still carried out and maintained in the process of carrying out marriages as an ancestral heritage inherent in the Bugis community in Denpasar City and implies the seriousness and ability of the man to give respect or appreciation, prosperity and welfare for the woman he wants to marry as well as maturity. the men to be able to enter the level of marriage must be prepared with various problems that will be faced later in marriage so that the meaning of panai money is still being constructed to the next generation. Keywords: Panai money, social construction, marriage, Bugis people]]>
<![CDATA[HUBUNGAN ANTARA PENGALAMAN KORBAN PENYIMPANGAN SEKSUAL EKSIBISIONISME TERHADAP TINGKAT KECEMASAN PADA MAHASISWI FISIP UNIVERSITAS UDAYANA ]]>
<![CDATA[Chayani Samosir, Zefanya Yuni]]>;
<![CDATA[Zuryani, Nazrina]]>;
<![CDATA[Krisna Aditya, I Gusti Ngurah Agung]]>
<![CDATA[ JURNAL ILMIAH SOSIOLOGI: SOROT Vol 1 No 01 (2021): JISSOROT ]]>
Publisher : <![CDATA[Program Studi Sosiologi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Social deviance is sexual activity that a person undertakes to obtain sexual pleasure in an improper manner. Victims of exhibitionism will usually be frightened, shocked and angry and there are even some victim gets trauma and anxiety. Result on pre-research shown 38 students of Faculty of Social and Political Sciences, Udayana University became victims of exhibitionism. From 40 respondents, discovered there was a significant relationship with the T test and the margin of error is 5%. At low anxiety level is -2,615, the moderate anxiety level is 2,111 and the severe anxiety is 3,935 on student victims of exhibitionism around Udayana University Denpasar Campus. Similarly, results of the F test, it is known that the Fcount is 23,799. The results of this study show that there is a significant relationship between victims of exhibitionism with levels anxiety consisting of low, moderate and severe levels of anxiety. Keywords: Anxiety Level, Exhibitionism, Social Deviance.]]>
<![CDATA[INTERPRETASI REMAJA PEREMPUAN KOTA DENPASAR TERHADAP FENOMENA CATCALLING ]]>
<![CDATA[Paramita Sari, Ida Ayu Indah]]>;
<![CDATA[Zuryani, Nazrina]]>;
<![CDATA[Sastri Mahadewi, Ni Made Anggita]]>
<![CDATA[ JURNAL ILMIAH SOSIOLOGI: SOROT Vol 1 No 01 (2021): JISSOROT ]]>
Publisher : <![CDATA[Program Studi Sosiologi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The phenomenon of catcalling is a form of calling in the form of whistling, throwing seductive words at the victim. Not only the temptation that the victim gets in this phenomenon, but the victim also gets an unpleasant attitude by the perpetrator after the perpetrator makes the temptation. The approach used in this research is a qualitative approach with the type of exploratory research. The theory used is the theory of action in George Herbert Mead's symbolic interactionism to examine the interpretation of the female teenagers in Denpasar City who are victims of the catcalling phenomenon. This study also discusses the psychological and social impacts experienced by victims of catcalling. The catcalling phenomenon occurs when the victim is in public places and the victim's housing area. Key words: Catcalling, Interpretation, Teenage girl]]>
<![CDATA[Hubungan Pengetahuan, Perasaan, dan Tindakan Moral terhadap Perkembangan Akhlak Siswa di MI Karakter Mutiara Bunda Bali saat Pandemi Covid-19 ]]>
<![CDATA[Hikmah, Rifqikah Durrotul]]>;
<![CDATA[Zuryani, Nazrina]]>;
<![CDATA[Mahadewi, Ni Made Anggita Sastri]]>
<![CDATA[ JURNAL ILMIAH SOSIOLOGI: SOROT Vol 1 No 01 (2021): JISSOROT ]]>
Publisher : <![CDATA[Program Studi Sosiologi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[ABSTRACT MI Karakter Mutiara Bunda Bali’s students require character education or moral values. During the Covid-19 pandemic, this study attempted to explore and analyze the link of knowing, feeling, and moral action to students moral development utilizing Lickona’s (1991) character education theory in line with Ratna Megawangi’s (2000) notion, namely the nine pillars of character. The sample size is the same as the entire population of 120 respondents. The data analysis used is correlation test, classical assumption test, and multiple linear regression analysis. The results showed that knowing, feeling, and moral actions have a strong relationship with 70.4% of students' moral development. Of the three concepts, moral action has a major influence on the moral development of students. Keywords: Moral Knowing, Moral Feeling, Moral Action, and Morals]]>
<![CDATA[PEMAHAMAN PAJAK DAN AKUNTABILITAS PARTAI POLITIK MELALUI KKNI PADA PEMAGANGAN MAHASISWA FISIP UNIVERSITAS UDAYANA ]]>
<![CDATA[Nazrina Zuryani]]>;
<![CDATA[IGBP Suka Arjawa]]>;
<![CDATA[M Ali Azhar]]>
<![CDATA[ PIRAMIDA Vol 12 No 1 (2016) ]]>
Publisher : <![CDATA[Puslit Kependudukan dan Pengembangan SDM Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (507.076 KB)
<![CDATA[Newly stated Indonesian Qualification Framework (IQF) set as a background to develop the curriculum andtherefore students of Faculty of Social and Political Sciences (FISIP) at Udayana University as part of active populationdo intenship to recognize the government institutions work patterns. The textbooks become ‘social spirit’ (Etzioniin Poloma, 2013: 355) in Works Integrated Learning/WIL as research methodology. The internship evaluated tomeasure workers well understood taxes and procedure of political parties’ accountability. This 2016 year, there were62 students from departments of Public Administration, Political Sciences and Sociology at Udayana University tostudy two textbooks of ‘Population & Taxes’ and ‘Political Parties’ Accountability’ in order to do the internship tenhours at each institutions after their middle exam. The internship was measured by survey of student’s perception,so as pre and post test before and after they go to the internship places. Hypothesis test shows that internshipsignificantly influential to increase student achievement to understand the pattern of work at each institutions by TPaired Test resulting mean deviation 2.46 before internship to 4.66 after that. Male students (34 students from threedepartments) are having better scores for both pre and post-test in comparison to 28 female students. The score ofpost-test was the combination of score from lecturers and adjunct team from each institutions (Madya Tax Office and 4 Pratama Tax Offices together with the city of Denpasar Commision of Election and provincial Commission ofElection offices). Student’s perception of 78. 9 percent was said that fiscal desentralisation was based on the Law No.22 year 1999 and 86. 8 percent perception of students stated that low obedience of tax payer’s cause by combinationof population dishonesty on income reporting, apatism and low tax socializing toward social welfare. Internshipat the Election Commission offices resulting 76.9 perception of student stated that depolitification of parties takenplace while 42.6 percent intern’s perception was said that no political parties had giving public information northere was political education taken place perceived by half of interns. Unlike the internship in 2015, there was 85internship participants involving 10 adjunct institutions, this year, internship taken place in the provincial tax offices(5 KPP), the Election Commission at city of Denpasar so as provincial office. In the future, it was recommended thatinternship length will be longer to increase professional competence of FISIP Udayana University students. Thus,beside the obedience of tax payment of students will be increasing, those alumni of FISIP Udayana University canbecome the tax or political paarties consultants that put ahead the welfare of population.]]>
<![CDATA[Sosio-Agrikultur Bali untuk Gastronomi Berkelanjutan di Indonesia ]]>
<![CDATA[Nazrina Zuryani]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 10 No 2 (2020): TEKS DAN TRADISI BALI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (613.63 KB)
|
DOI: 10.24843/JKB.2020.v10.i02.p13
<![CDATA[Agriculture is the foundation of sustainable gastronomy. With or without the Corona pandemy, rice-based meals such as uduk, red, campur, and tumpeng make up Indonesians’ staple food. This article analyzes how novel Balinese culinary technique enriches gastronomy and lifestyle, by blending old and new menus and thus engineering the hybrid gastronomy of the future. This research utilized qualitative explorative area of Jatiluwih and bamboo tabah cultivation in Tabanan District, Bali. Both Jatiluwih rice and bamboo tabah offer the possibility to spur culinary creativity while respecting the theory of gastronomy localisation. Typical magibung as Balinese collective eating is also a healthy moment of ethno-pedagogy for touristic purposes with local content. Regarding sustainable gastronomy in Bali, magibung with rice from Jatiluwih and tabah bamboo are topic of studies that come under the aegis “Nusantara Culinary Sociology”, a subject proposed to sociology and other students in Udayana University.]]>
<![CDATA[’Sarad-Jatah’: Representasi Sosio-Religius pada Budaya Pangan di Bali ]]>
<![CDATA[Nazrina Zuryani]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 1 No 2 (2011): BALI DALAM GLOBALISASI DAN GLOKALISASI ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (846.801 KB)
<![CDATA[AbstractSarad and jatah are offerings presented during big temple ceremonies(odalan), when the gods come down for visits. One of the favorite daysfor such ceremonies falls on the full moon of the 10th month of theBalinese lunar-solar (Saka) calendar. The sarad and jatah offerings arevisual representations of the world in its Hindu-Balinese version. Thisrepresentation follows the depiction of the world given in the story of theChurning of the Milky Sea (Mandara Giri) such as told in the Old-Javanesetext Adiparwa. The sarad and jatah represent the dialectics of the positiveand the negative found in Hinduismm (rwa bhinneda), but their verticalstructure symbolizes the symbolic tripartition (Tri Loka) of the worldinto Bhur Loka, Bhwah Loka and Swah Loka. This article is based on on thespot observation and in-depth interviews held at the three locations oftemples: Besakih, Ulun Batur and Taro. Apart from a study of meaningof the two offerings, this article expounds the physical (food) and socialprocessses involved in their making. From the point of view of the writer,who is a non-Balinese, this study of sarad and jatah is also a means ofher own character-building in the nation-building context of multi-ethnicIndonesia.]]>
<![CDATA[The Role of Study Program In Political Education ]]>
<![CDATA[Nazrina Zuryani]]>;
<![CDATA[Ikma Citra Ranteallo]]>;
<![CDATA[Ni Luh Nyoman Kebayantini]]>
<![CDATA[ Udayana Journal of Social Sciences and Humanities Vol 1 No 1 (2017): UJoSSH, Feburary 2017 ]]>
Publisher : <![CDATA[Research and Community Services Institutes of Udayana University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (320.246 KB)
|
DOI: 10.24843/UJoSSH.2017.v01.i01.p16
<![CDATA[Research grant/HUPS for Sociology Department from Udayana University utilized FGD to frame up the political education utilized by internship and learning via text book of ‘Political Parties Accountability’ published in 2015 at FISIP Unud that is compared with general lecture delivered by Nazrina Zuryani1) as guest lecturer at Bina Nusantara International (communication Department) in Jakarta. Bina Nusantara International University has not Faculty of Social and Political Sciences as in UNUD but all the students get double degree with overseas universities and Communication department belongs to Faculty of Computing and Media of Binus International. Political education at Sociology department of UNUD has not yet increase the critical thinking of students by argumentation while Binus International urge their students to be more critical for any social changes and global politics. Utilizing the organizational of political parties by Basedeau dan Stroh (2008), as well as the critics from Heywood (2013) who said that political parties have not yet successfully implementing politic of education for people especially the youth. This research is the result of comparing the political education that has been minor in critical thinking at Sociology department at Unud Bali but in contrary, it becomes a major critical thinking for global politics topic at Binus International in Jakarta. Both participants of Focus Group Discussion/FGD were 26 students and 21 students for general lecture. Almost 85% of FGD participants had undertaking subject of Political Sociology while participants of ‘Political Globalization’ never undertaking it. The result of FGD shows that most of students unaware of global politics as they focus only at subjects’ correlations while at Binus International, the general lecture participants shows the ability to synthesize the social and political engineering to face the dilemma of right wings that now are pandemic in the global world.]]>
<![CDATA[Udayana University: Proposal for The Establishment of a ‘Political Parties and Local Governments Studies Center’ ]]>
<![CDATA[Nazrina Zuryani]]>;
<![CDATA[Muhammad Ali Azhar]]>;
<![CDATA[Tedi Irviantono]]>
<![CDATA[ Udayana Journal of Social Sciences and Humanities Vol 2 No 1 (2018): UJoSSH, Feburary 2018 ]]>
Publisher : <![CDATA[Research and Community Services Institutes of Udayana University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (171.159 KB)
|
DOI: 10.24843/UJoSSH.2018.v02.i01.p07
<![CDATA[In Bali, where political life is largely determined by tradition and the role of Sukarno, the main challenge is to create a cadre system unrelated to mass organizations (gangs), to oligarchy links and to traditional networks (puri/local rulers and Sukarno affiliations). To coin Riswandha Imawan?s words, there is “cadre confusion” in that the existing cadres tend not to hee d the goals of the 1998 Movement: they neglect their working duties, fail to pay taxes and do not care about political education -all things mandatory in a democracy. Aware of these failings, Academics from FISIP Udayana University, later supported by colleagues from Warmadewa University and the University of National Education, and by AIPI Bali and several women NGOs, proposed to set up a center for political parties and local Government, which would work with Udayana University’s revitalized Tax Center (different from the website Imissu at Udayana University information technology service). In the hope of getting support from the political parties cadres, the FISIP Udayana undertook a series of Focus Group Discussions of cadres followed by a survey. But the cadres refused the ?political clinic? proposed by FISIP as part of the project implementation. A new solution is now put forward by the research team: through the IbIKK (Ipteks bagi Inovatif Kreativitas Kampus), the FISIP Udayana simply proposes to revitalize the Tax Center and to Establish a Political Parties and Local Government Studies Center annexed to the Institute for Peace and Democracy/IPD at Udayana University in Denpasar.]]>
<![CDATA[PERKAWINAN ANTAR WANGSA : ANALISIS PERWARISAN DALAM ADAT BALI (Kajian Masyarakat Aktif Bali) ]]>
<![CDATA[A.A. Istri Ngurah Dyah Prami]]>;
<![CDATA[Nazrina Zuryani]]>
<![CDATA[ Jurnal Community Vol 2, No 2 (2016) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (186.78 KB)
|
DOI: 10.35308/jcpds.v2i2.141
<![CDATA[Adat regulations in Bali is not only contradict dualism of men and women as purusa pradana, it gives the mipil (registration at village level) to men. Besides this patriarchy system, in marriage especially there is alsowangsa influence; they are the groups of Brahmin, Ksatria, Waisya and Sudra. Each group as Etzioni[1] (1968)suggests taking up different positions in Balinese active society. They are bounded in patterns of banjar with Awig-awig (written agreement), in familial (menyama braya) or clan patterns, and complex marriage engagements. Ategen asuwun is a newly concept of inheritance (2 parts for sons and 1 part for daughters) based on marriage engagement for contemporary Balinese adat regulations. Wangsa system in adat marriage is the impetus of Balinese women’s problems. Marriage is displacing women as limited ninggal kedaton from theirfathers temple to their husband’s temple. Social construction in society has prohibited a high caste/wangsa woman to marry lower caste man (nyerorod marriage). This wangsa system has limited Balinese women’s right to inherit even they are in the same clan and wangsa. As a result, never marriage woman is one of the choise to get her inheritance. In the anuloma marriage where as a high caste man marry a lower caste woman, the concept of limited ninggal kedaton is still taking place and modern familial system has given daughers the one part of tatadan inheritance. However, the anomaly is given to a newly religious converted woman by marriage where is full ninggal kedaton gives no inheritance at all to her. Key words: Balinese women, Intercaste marriage, Inheritance rights[1]Lihat bab 15 pada buku Margareth M Poloma, Sosiologi Kontemporer (Rajawali Pers, 2013) hal 352-373.]]>
