Articles
<![CDATA[Non-Violence Movement: Gerakan Masyarakat Laman Kinipan Mempertahankan Hutan Adat ]]>
<![CDATA[Gabriella Genny Pranawa]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 1 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i1.33
<![CDATA[Ekspansi perusahaan perkebunan kelapa sawit di Laman Kinipan menyebabkan terjadinya konflik agaria dan perlawanan masyarakat mempertahankan hutan adatnya. Penelitian ini bertujuan untuk menggali dan menganalisis nilai-nilai yang diimplementasikan dalam pengelolaan hutan adat dan sifat gerakan masyarakat dalam mempertahankan hutan hutan adat oleh masyarakat Laman Kinipan. Pendekatan penelitian yang digunakan adalah kualitatif, dengan jenis penelitian studi kasus. Penelitian dilaksanakan pada bulan Mei – Juli 2022, bertempat di Laman Kinipan, Kecamatan Batang Kawa, Kabupaten Lamandau, Provinsi Kalimantan Tengah. Teknik pengumpulan data menggunakan observasi partisipan, wawancara mendalam dan dokumentasi. Data dianalisis dengan menggunakan model interaktif Miles dan Huberman, yang terdiri dari reduksi data, penyajian data, dan penarikan kesimpulan/verifikasi. Hasil penelitian menunjukkan bahwa perjuangan yang dilakukan oleh masyarakat adat Laman Kinipan merupakan bentuk perjuangan atas hak-hak adatnya yang memiliki keterkaitan erat dengan isu pengelolaan lingkungan berkelanjutan. Masyarakat adat laman Kinipan memiliki nilai-nilai perlindungan hutan adat yang bersumber dari hubungan yang erat antara hutan dengan aktivitas kehidupan sehari-hari masyarakat yang selaras dengan tata kelola alam yang berkelanjutan. Gerakan yang dibangun oleh masyarakat Laman Kinipan dalam mempertahankan hutan adatnya dari ekspansi perkebunan kelapa sawit merupakan upaya mempertahankan nilai-nilai perlindungan hutan dan keberlanjutan hidup masyarakat Laman Kinipan. Pengakuan dan penetapan Hutan Adat Laman Kinipan dan Masyarakat Laman Kinipan sebagai Masyarakat Hukum Adat merupakan solusi yang penting diwujudkan untuk penyelesaian konflik agraria di Laman Kinipan.]]>
<![CDATA[Difabel Merajut Asa Berdaya: Pendekatan Strategis Pemberdayaan Difabel oleh Yayasan Pensil Waja Banua Kota Banjarmasin ]]>
<![CDATA[Yuni Yemima]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 1 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i1.36
<![CDATA[Yayasan Pensil Waja Banua merupakan sebuah lembaga yang menjalankan program pemberdayaan bagi kaum difabel di Kota Banjarmasin. Penelitian ini bertujuan untuk menganalisis pendekatan strategis yang diterapkan oleh Yayasan Pensil Waja Banua, serta keberhasilan-keberhasilan yang dicapai. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus. Teknik pengumpulan data menggunakan observasi partisipan, wawancara mendalam dan dokumentasi. Hasil penelitian menunjukan bahwa difabel yang menjadi sasaran program Yayasan Pensil Waja Banua belum mencapai tingkat berdaya yang sepenuhnya, atau masih berada pada proses merajut asa berdaya. Pendekatan strategis yang diterapkan oleh Yayasan Pensil Waja Banua telah mencakup lingkup enabling, empowering dan protecting. Wujud enabling terlihat pada: penggalian dan motivasi pengembangan potensi difabel; serta, program sahabat difabel, program video layanan dan pendidikan kesehatan seksual dan reproduksi (kespro) bagi anak difabel. Sedangkan wujud empowering terlihat pada program pelatihan bahasa isyarat dan pelatihan kewirausahaan. Adapun protecting diwujudkan melalui pendampingan pada difabel. Program-program pemberdayaan yang dilakukan telah mampu berkontribusi pada peningkatan kepercayaan diri dan keterampilan para difabel yang diperlukan untuk mengembangkan usaha, serta telah berimplikasi pada peningkatan pendapatan pada sebagian difabel yang diberdayakan. Namun masih terdapat kelemahan, yakni kurangnya program tindak lanjut dan monitoring pasca program pada difabel yang menjadi sasaran program. Dari segi penerapan prinsip pemberdayaan, Yayasan Pensil Waja Banua telah berupaya menerapkan prinsip kesetaraan dan partisipatif, namun dominasi fasilitator belum mampu dihindari sepenuhnya, terutama pada tahap perencanaan program. Sehingga difabel yang diberdayakan masih cenderung mendudukkan dirinya sebatas sasaran program, atau belum menunjukkan adanya inisiatif pada aspek-aspek tertentu yang merupakan fondasi dalam mewujudkan masyarakat berdaya.]]>
<![CDATA[Petani Menolak Kalah: Adaptasi Petani Terhadap Perubahan Iklim di Desa Mahang Sungai Hanyar Kabupaten Hulu Sungai Tengah ]]>
<![CDATA[Muhammad Abdilah]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 1 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i1.39
<![CDATA[Perubahan iklim berdampak pada berbagai aspek mata pencaharian khususnya sektor pertanian, sehingga menimbulkan tantangan baru bagi produksi pertanian, terutama keberlanjutan tanaman pangan, khususnya di Desa Mahang Sungai Hanyar. Penelitian ini bertujuan untuk mendeskripsikan dan menganalisis adaptasi petani dalam menghadapi perubahan iklim di Desa Mahang Sungai Hanyar, Kecamatan Pandawan, Kabupaten Hulu Sungai Tengah. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian studi kasus. Teknik pengumpulan data menggunakan observasi partisipan, wawancara mendalam, dan dokumentasi. Hasil penelitian menunjukan bahwa petani menolak kalah dengan membudidayakan tanaman yang lebih mudah beradaptasi terhadap perubahan iklim. Oleh karena itu, petani Desa Mahang Sungai Hanyar memiliki inisiatif untuk membudidayakan cabe karena tanaman tersebut tidak terikat dengan musim, serta proses budidayanya jauh lebih singkat. Selanjutnya, petani melakukan adaptasi teknologi pertanian untuk mengatasi masalah yang diakibatkan perubahan iklim, seperti turus yang berfungsi sebagai fondasi tanaman cabe, surjan yang berfungsi membuat lahan tetap kering, dan mulsa yang berfungsi mencegah tumbuhnya gulma. Namun, proses budidaya cabe membutuhkan modal yang besar sehingga para petani yang kekurangan modal belum bisa memaksimalkan lahan pertaniannya untuk beralih ke tanaman cabe. Inovasi petani tersebut juga berdampak terhadap kehidupan sosial masyarakat. Solidaritas petani luntur dan berganti dengan sikap individualisme. Pada saat ini, petani memiliki gagasan untuk membudidayakan tanaman yang lebih mudah beradaptasi dengan kondisi alam yang sekarang mengalami perubahan yang mana dengan perubahan gagasan pada sektor pertanian tersebut memunculkan teknologi pertanian untuk keberlangsungan budidaya tanaman.]]>
<![CDATA[Perilaku Antroposentrisme Masyarakat Terhadap Lingkungan Sungai di Desa Lupak Dalam Kecamatan Kapuas Kuala Kabupaten Kapuas ]]>
<![CDATA[Ida Yanti]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 1 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i1.42
<![CDATA[Pencemaran lingkungan sungai sudah menjadi masalah serius yang disebabkan perilaku antroposentrisme manusia yang mengabaikan kelestarian sungai sebagai sumber kehidupan. Penelitian ini bertujuan untuk mendeskripsikan fungsi sosial sungai dan berbagai perilaku antroposentrisme pada masyarakat yang berdampak pada perubahan kondisi lingkungan sungai. Penelitian dilakukan di Desa Lupak Dalam Kecamatan Kapuas Kuala Kabupaten Kapuas. Penelitian ini menggunakan pendekatan kualitatif, dengan jenis penelitian fenomenologi. Pengumpulan data menggunakan teknik observasi partisipan, wawancara mendalam dan dokumentasi. Hasil penelitian menunjukkan bahwa masyarakat Desa Lupak Dalam memiliki hubungan yang sangat erat dengan sungai, tercermin dari berbagai aktivitas masyarakat yang tidak luput dari sungai, mulai dari aktifitas sehari-hari, menjalankan tradisi, hingga kegiatan sosial ekonomi. Perilaku Antroposentrisme masyarakat Desa Lupak Dalam terklasifikasi sebagai berikut: 1) the cornouopia view of nature, dalam wujud: a) masyarakat yang rumahnya di bantaran sungai langsung membuang sampah ke sungai dengan alasan sampah akan hilang dengan sendirinya mengikuti arus sungai; b) menyemprot sawah dengan pestisida untuk menghilangkan hama pada saat air pasang dengan alasan air bekas pestisida mengalir ke sungai maka zat bahayanya sudah tidak berfungsi; c) penggunaan jamban yang menyatu dengan batang digunakan untuk mandi dan mencuci mengakibatkan air tercemar kotoran; 2) individualism, dalam wujud penangkapan ikan menggunakan potas dan bom ikan; 3) faith in technology, dalam wujud pembuangan sisa bahan bakar solar dan oli ke sungai; dan, 4) grow ethic, yaitu pemikiran yang terus ingin maju seperti mempunyai kapal mengikuti perkembangan moderinisasi yang kemudian menimbulkan limbah yang terbuang ke sungai.]]>
<![CDATA[INTERAKSI METABOLISME MANUSIA-ALAM: ENVIRONMENTAL ETHIC MASYARAKAT ADAT JUHU DALAM PENGELOLAAN HUTAN ]]>
<![CDATA[Ribka Aprilia]]>;
<![CDATA[Ismar Hamid]]>;
<![CDATA[Sri Hidayah]]>
<![CDATA[ Multikultural: Jurnal Ilmu Sosial Vol. 1 No. 1 (2023): Multikultural: Jurnal Ilmu Sosial ]]>
Publisher : <![CDATA[Program Studi Sosiologi, FISIP ULM ]]>
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DOI: 10.20527/multikultural.v1i1.52
<![CDATA[In the midst of the rise of the ruling anthropocentric disposition, there is still, a group of people who reject the disposition that symbolizes selfishness and lean more towards the disposition of ecocentrism. This study aims to find and describe the way people view and interpret their forests and discover values related to ecocentrism ethics. Data collection techniques used observation techniques, interviews and documentation, as well as focus group discussions and strengthened by secondary data from literature studies. This research is field research, with a qualitative approach. The research was carried out in Juhu Village, Batang Alai Timur District, Hulu Sungai Tengah Regency, South Kalimantan. The results showed that the people of Juhu Village have a very strong attachment to the forest where they live. Judging from various activities and activities in the form of rituals, there is always an element of respect for nature. Juhu society is very dependent on nature. A form of ecocentrism in the Juhu community, starting from local wisdom and daily activities that are considered ordinary even though they contain management values. Nowadays, people are starting to make movements to reject actions or decisions that could destroy the environment in which they live, by being more courageous to speak out. Juhu people no longer rely solely on local knowledge, they also use technology as a supporting tool. In the future, the Juhu community will be more courageous in voicing opinions and desires about sustainability values.]]>
<![CDATA[Sosialisasi Pengembangan Kelompok Sadar Wisata Berbasis Sapta Pesona Di Desa Aranio Kecamatan Aranio Kabupaten Banjar Provinsi Kalimantan Selatan ]]>
<![CDATA[Mahyuni]]>;
<![CDATA[Ismar Hamid]]>;
<![CDATA[Evanrio Seanjaya]]>;
<![CDATA[Muhammad Tifriji]]>;
<![CDATA[Muhammad Hatni]]>;
<![CDATA[Milda Rahmawati]]>;
<![CDATA[Widya Wati Rohmatul Jannah]]>;
<![CDATA[Norafifah]]>;
<![CDATA[Ahmad Rusadi]]>
<![CDATA[ Journal of Empowerment and Community Service (JECSR) Vol. 1 No. 01 (2021): November ]]>
Publisher : <![CDATA[Wadah Inovasi Indonesia ]]>
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DOI: 10.53622/jecsr.v1i01.74
<![CDATA[The tourism potential of the Flower River can be further developed if there is good management of structured tourism awareness groups under the supervision of the village government. In addition, the embodiment of Sapta Pesona (safe, orderly, clean, relaxed, beautiful, friendly, and memorable) in the Flower River creates a conducive and ideal environment for the development of tourism activities in a place. The purpose of the service is to increase public awareness to create an ideal Tourism Village based on 7 Sapta Pesona. The methodology used to develop the potential of this village is through the socialization of Awakening, the Sapta Pesona-Based Tourism Village, and the Development of Tourism Awareness Groups. From this activity, it will increase understanding of developing the tourism potential of Aranio Village, open up the insight of Flower River tourism managers so that they can plan programs that can rebuild Flower River tourism, the village government obtains the necessary reforms to revive tourist villages and can form legally aware tourism groups.]]>
<![CDATA[Tergerusnya Eko-Populisme Pengelolaan Lahan Gambut: Dampak Program Food Estate di Desa Bentuk Jaya Kabupaten Kapuas ]]>
<![CDATA[Devi Permata Putri]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i2.64
<![CDATA[Peatlands with the characteristics that are prone to ecological damage, and the eco-populism of peatland management, are under threat due to the food estate program. The purpose of this study is to determine the impact of the food estate program on eco-populist values in peatland management in Bentuk Jaya Village Kapuas Regency. The research approach used is a qualitative approach with a case study type. Data were collected through participant observation, in-depth interviews and documentation. The results of this study show the ineffectiveness of the food estate program in Bentuk Jaya Village, especially in the agricultural sector. The results obtained have not been able to reach the target due to crop failure. The agricultural system that is applied not in accordance with the environmental conditions of peat is the root of the problem. In addition, the implementation of the food estate program ignores the eco-populist values of peatland management that exist in the community. Eco-populism is a perspective that pays more attention to the fate of people whose sources of life come from nature. A perspective that is contrary to the reality of the food estate program in Bentuk Jaya Village. The existence of the food estate program has an impact on the erosion of local wisdom of the community in farming, changes in the carrying capacity of the peat environment on people's lives, and the loss of community sources of life from endemic plants of peat ecosystems. Communities before the existence of food estate managed and utilized natural products in a way that adapted to peatland environmental conditions and was based on local wisdom. Now inversely, programs designed to prosper the community and oriented towards supporting the fulfillment of food needs nationally actually have a negative impact on the environment and society.]]>
<![CDATA[Laut yang Tak (Lagi) Bersahabat: Adaptasi Nelayan Terhadap Perubahan Iklim di Desa Rampa Kabupaten Kotabaru ]]>
<![CDATA[Aldi Ansara]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i2.66
<![CDATA[Fishermen in Rampa Village Kotabaru District are faced with serious problems in conducting fishing activities due to climate change. This study aims to describe the existence of local wisdom and forms of adaptation of fishermen in dealing with climate change. This study uses a qualitative approach to the type of phenomenological research. Data collection techniques using participant observation, in-depth interviews and documentation. The data analysis technique uses the interactive model's Miles and Huberman, which consists of data reduction, data display, and conclusion/verification. The results show that the local knowledge of fishermen from Rampa Village that had existed for a long time was still being used, even though in some aspects it had been made adaptation to faced changes in environmental conditions due to climate change. The form of adaptation is that fishermen no longer go to sea based on the seasonal calendar but based on the latest weather conditions. Fishing equipment used it has changed as a form of technological adaptation in faced climate change. The form of adaptation is that all fishing boats are equipped with engines to be more adaptive to sea conditions that can change suddenly, for example storms that come without being accompanied by natural signs which are usually a source of information for fishermen. In carrying out fishing activities, some fishermen already use a modern navigation system (GPS), which also functions to track fish spots in the sea. This means that the traditional fishing system is no longer effective. In terms of intensity, previously fishermen did not go to sea only on certain days (holidays and the likes). Currently, fishermen may not go to sea for a long time due to weather conditions that do not support fishing activities. This has an effect on the socio-economic life of the community, namely that people's income becomes erratic.]]>
<![CDATA[Menyemai Hidup Berkelanjutan: Etika Lingkungan Hidup Pada Gerakan Pemberdayaan Masyarakat Berbasis Eco Fashion ]]>
<![CDATA[Lisnina]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.102
<![CDATA[The Creative and Smart House Foundation is an institution that runs empowerment programs by producing eco fashion products. This research aims to explain the process of community empowerment based on eco fashion, as well as analyzing its impact from an environmental ethics perspective. This research uses a qualitative approach, with a case study type of research. The data collection techniques used were participant observation, in-depth interviews and documentation. Data were analyzed using the Miles and Hubermann interactive model. The research results show that community empowerment carried out by the Rumah Creative and Pintar Foundation covers the scope of empowerment, empowerment and protection. In terms of approach, it tends to lead to a direct action strategy, characterized by a program of ideas that originate entirely from the Foundation. So what is happening at the Foundation currently is that the target community is consumptive of the programs provided by the foundation. The built community does not show any initiative in certain aspects which are the foundation for the realization of an empowered society. The environmental ethic that is being fostered is ecofeminism. Characterized by empowerment programs that empower socially vulnerable communities, most of whom are women. Trying to review the meanings of human (male) domination of nature and women. So this research sees that the Foundation does not reject human domination. But behind human domination, everything is based on the values of love. Apart from that, the community they support is always careful about production waste, namely not allowing the production waste produced to pollute the earth or have a negative impact on the environment. In this case, the empowerment program is quite capable of changing the perspective of the target community in making life choices.]]>
<![CDATA[Kontradiksi Keberlanjutan Usaha Ekonomi Kreatif Masyarakat di Kampung Purun Kota Banjarbaru ]]>
<![CDATA[Noor Syafitri]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.103
<![CDATA[The people in Kampung Purun, Kota Banjarbaru, depend on creative economic activities based on purun plants. This study aims to analyze the sustainability of the purun plant-based creative economy in the midst of the existence of a diamond mining company in Kampung Purun, Banjarbaru City. This study uses a qualitative approach with a case study type of research. Data collection techniques using participant observation, in-depth interviews and documentation. The results of the study show that creative economic activities through purun woven which the people of Kampung Purun began to develop in 2016 were able to have a positive impact on the community's economy, namely increasing the community's income sources. Purun woven has been highlighted by various parties and circles, one of which is the Banjarbaru City Government which provides support and training for craftsmen to be able to develop purun woven products. Until now there are seven galleries in Purun Village, which accommodate the results of community purun woven. However, behind the progress and success of purun woven-based creative economic activities in Purun Village, there is a big problem regarding its sustainability. Sustainability is on the brink due to the depletion of sources of raw materials (purun plants). The craftsmen do not have their own land for planting purun, making it difficult for the craftsmen to meet the demand for purun raw materials. It was compounded by the fact that the locations where students took purun were in the area of a diamond mining company. This fact made the purun-based creative economy in Kampung Purun even more threatened.]]>
