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PERBANDINGAN MOTIF DAN KEPUASAN ANAK MUDA KOTA DENPASAR MENGGUNAKAN RINSTAGRAM DAN FINSTAGRAM Putri, Saras Pillary; Dewi Pascarani, Ni Nyoman; Pradipta, Ade Devia
E-Jurnal Medium Vol 1 No 2 (2019)
Publisher : E-Jurnal Medium

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Abstract

aABSTRACTt Thisi study aimed to find,i out what are the motives and satisfaction of youth ini Denpasar in using Rinstagram and Finstagram. Denpasar city was chosen because it was recorded as the city of the most internet users in the Province lof, Bali.The media consumption motives used in this study is the motive put forward by Papacharissi and Rubin using the Uses, and Gratifications, Theory. This research, used descriptive quantitative method with the sampling technique is purposive sampling which is analyzed using descriptive statistics by looking at the average score of motives and satisfaction.The results showed that there were three motives that can be satisfied in using Rinstagram that is the motif of filling leisure time, seeking information, comfort motive. Then there, are four motives, that, can be satisfied in using Finstagram, that is, the usability, information seeking, comfort, entertainment motive. The main reason for using Finstagram is to stalk someone. Keywords: Finstagram, Motives, Rinstagram, Satisfaction
Interaksionisme Simbolik Aparatus Dan Pekerja Seks Di Bali I Dewa Ayu S Joni; Ni Nyoman Dewi Pascarani; Tedi Erviantono
Jurnal Inovasi Ilmu Sosial dan Politik (JISoP) Vol 1, No 2 (2019): Jurnal Inovasi Ilmu Sosial dan Politik (JISoP)
Publisher : Universitas Islam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (239.657 KB) | DOI: 10.33474/jisop.v1i2.4807

Abstract

This article explores a form of symbolic interaction between the formal security apparatus of the State and sex workers in Bali. The study uses qualitative research methods with data collection methods for interviews and observations. Through this type of research traced the efforts of sex workers to communicate in order to negotiate their interests with the power represented by the local government security apparatus (apparatus). Sanders' (2001) and O'Neill's (2001) study shows sex workers are resistant to control. But in this capacity, sex workers have a communication style to negotiate activities with local state officials. Theory used symbolic interactionism from Blumer. In the field data obtained there are two types of meaning in symbolic interactions. Sex worker as a party spreading disease and violation of morality. Even this is used as building the meaning of the moral image of regional leaders. In this symbolic interaction meaning, sex workers with bureaucratic state apparatus are very dependent on social structures in society which depend on social status, involvement in sex trade organizations, and laws or policies related to the regulation of CSWs. Bali as a world tourism destination prioritizes the basic value of the development of cultural tourism and has never once declared it as sex tourism. It's just ironic that Bali is often used as a transit point for the existence of the trafficking industry before they depart overseas. Bali is used as the main transit of commercial sex workers in the women's trafficking network. Although in the interactionism the symbolic meaning of the repression of the state apparatus is still considered to manifest a patriarchal value system that provides more legal sanctions to service providers in this case sex workers, especially women, than their users, namely men.
Self Concept LGBTQ pada Media Baru Sugiarica Joni, I Dewa Ayu; Dewi Pascarani, Ni Nyoman
Jurnal Ilmiah Muqoddimah: Jurnal Ilmu Sosial, Politik dan Hummaniora Vol 9, No 3 (2025): Agustus 2025
Publisher : Universitas Muhammadiyah Tapanuli Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31604/jim.v9i3.2025.1308-1315

Abstract

Penelitian ini berangkat dari persoalan bagaimana LGBTQ mengkonsepkan diri mereka pada media baru. Pada penelitian ini kebaruan menjadi fokus dengan menggunakan teori konsep diri dari Johari Windows dan new media, serta queer teori dari Judith Butler. Selama ini, kajian dengan queer teori lebih banyak untuk membedah persoalan LGBT di dunia barat, namun masih jarang digunakan untuk membedah hegemoni media di dunia timur seperti negera kita. Penelitian ini berjenis kualitatif dengan metode koleksi data observasi. Observasi pada beberapa konten Youtube, Twitter dan Instagram serta disertai dengan koleksi data melalui aktifitas wawancara dengan pemilik konten seperti Youtuber dan beberapa data dokumen. Analisis data dalam penelitian ini adalah deskriptif kualitatif. Konsep diri yang dimiliki oleh kalangan LGBTQ sebagian besar adalah konsep diri terbuka dimana informasi mengenai diri mereka masing-masing juga diketahui oleh orang lain, karena mereka cenderung terbuka pada orang lain. Konsep diri terbuka ini cenderung dipengaruhi oleh persepsi sosial yang bersumber dari pengalaman mereka dalam berinteraksi dengan orang lain khususnya dalam media sosial mereka
Interaksionisme Simbolik Aparatus Dan Pekerja Seks Di Bali Ayu S Joni, I Dewa; Dewi Pascarani, Ni Nyoman; Erviantono, Tedi
Jurnal Inovasi Ilmu Sosial dan Politik (JISoP) Vol 1 No 2 (2019)
Publisher : Universitas Islam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33474/jisop.v1i2.4807

Abstract

This article explores a form of symbolic interaction between the formal security apparatus of the State and sex workers in Bali. The study uses qualitative research methods with data collection methods for interviews and observations. Through this type of research traced the efforts of sex workers to communicate in order to negotiate their interests with the power represented by the local government security apparatus (apparatus). Sanders' (2001) and O'Neill's (2001) study shows sex workers are resistant to control. But in this capacity, sex workers have a communication style to negotiate activities with local state officials. Theory used symbolic interactionism from Blumer. In the field data obtained there are two types of meaning in symbolic interactions. Sex worker as a party spreading disease and violation of morality. Even this is used as building the meaning of the moral image of regional leaders. In this symbolic interaction meaning, sex workers with bureaucratic state apparatus are very dependent on social structures in society which depend on social status, involvement in sex trade organizations, and laws or policies related to the regulation of CSWs. Bali as a world tourism destination prioritizes the basic value of the development of cultural tourism and has never once declared it as sex tourism. It's just ironic that Bali is often used as a transit point for the existence of the trafficking industry before they depart overseas. Bali is used as the main transit of commercial sex workers in the women's trafficking network. Although in the interactionism the symbolic meaning of the repression of the state apparatus is still considered to manifest a patriarchal value system that provides more legal sanctions to service providers in this case sex workers, especially women, than their users, namely men.
Co-Authors Ade Devia Pradipta Ade Rolan, Ade Aldi Juliant Loebaloe, Aldi Juliant Alit Setyawati, I Gusti Agung Anak Agung Intan Drupadi, Anak Agung Intan Anak Agung Mita Widhyastuti, Anak Agung Mita Antara, I Putu Juni Apsari, Ni Luh Putu Desi Arini Dewi, Ida Ayu Putu Astawan, Putu Nala Parisudani Astiti Sari, Ni Kadek Diah Ayu S Joni, I Dewa Ayut Dewantari Putri, Ayut Bagus Dwipa Adnyana Putra, Bagus Dwipa Adnyana Cahaya Pratiwi, Komang Putri Cahya Wulantari, Dewa Ayu Anggun Carina Widyasmara, Ratih Meila Dewi, K. Ade Yulia Diah Desvi Arina, Ni Luh Putu Dwi Yuni Astuti Dwijayanti, A A Istri Putri Giga Nanda, Kadek Awidya Handayani, Mery Heryanti, Tannya Aeni I Dewa Ayu S Joni I Dewa Ayu Sugiarica Joni, I Dewa Ayu I Gusti Agung Alit Suryawati I kadek Alit Manuartha, I kadek Alit I Ketut Winaya I Komang Agus Rudiyasa I Nyoman Triadnyana, I Nyoman I Putu Dharmanu Yudartha I Putu Dharmanu Yudharta, I Putu Dharmanu I Wayan Yuda Krisna, I Wayan Indah Widia Sari, Ni Luh Ketut Irva Dewi, Apricilia Ayu Kadek Rianita Indah Pratiwi, Kadek Rianita Indah Kadek Wiwin Dwi Wismayanti Karlina, Ni Made Devi Komang Ayu Kusuma Wardani, Komang Ayu Kusuma, Arya Pramana Laksmi Indraswari, Ida Ayu Pradnyana Maheswari, I Gst. Ag. Dyah Manurung, David Yohanes Mentari Pramesti, Ni Nyoman Tri Merry S, Claudiya Monalisa Ayu, Monalisa Murfiyaningrum, Arita Nurul Natalia, Natasha Fera Nawidiya, Ni Putu Sanisa Ni Luh Putu Wijayanti, Ni Luh Putu Ni Luh Ramaswati Purnawan Ni Luh Tut Tri Ratnawati, Ni Luh Tut Tri Ni Made Indra Ramawati, Ni Made Indra Ni Made Ras Amanda Gelgel Ni Made Rima Pranita, Ni Made Rima Ni Putu Anik Prabawati Ni Putu Diah Sanjiwani Ni Wayan Supriliyani Perkasa, Syahdad Pradiptha, Ade Devia Pradnya Yoni, Ni Luh Kade Diah Pratamawisadi, I Gede Aditya Pratiwi, Ketut Alit Purwita, Gst Ayu Mika Indah Putri, Saras Pillary Putu Eka Purnamaningsih Rambu Kahi Bili, Eunike Cahya Pratama Ratih Mayuni, I Gst. Ayu Agung Romario, Bryan Sanjiwani, I.A Agung Anindia Santika Dewi, Putu Ayu Saraswati, Widia Sekarbuana, Made Widya Sitorus, Luke Nicolaf Subudi Darma, Made Dwi Sumerta Putri, Ni Made Ambarani Sutriya, Boy Tedi Erviantono Wahyu Permana, Fauzia Putri Wahyuni, Mentari Tryana Widhiastiti, Ni Made Setiawati Witono, Trisnawati Yastami, Ni Kadek Ayu Yoga Sumantara, I Wayan Yudena, Aulia Bunga Yuliartha, Hady