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Empowerment Programs and Social Construction of Poverty in the Lauje Indigenous Community, Parigi Moutong, Central Sulawesi Krisdaryadi Ponco Nugroho; Muhammad Nur Ali; Zaiful Zaiful
Khazanah Sosial Vol. 6 No. 4 (2024): Khazanah Sosial
Publisher : UIN Sunan Gunung Djati

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/ks.v6i4.43720

Abstract

This study examines the phenomenon of poverty and the implementation of empowerment programs in the Lauje Indigenous Community in Parigi Moutong Regency, Central Sulawesi, with a particular focus on the social constructions that shape these programs. Employing a qualitative approach, data were collected through in-depth interviews, participatory observations, Focus Group Discussions (FGD), and document analysis. A total of 16 informants were purposively selected, including traditional leaders, women leaders, youth leaders, indigenous community members, government program field assistants, and village heads within the Lauje Indigenous Community. The findings reveal that poverty among the Lauje Indigenous Community is a multidimensional issue influenced by both structural and cultural factors. Structural factors include limited access to transportation, healthcare, education, and low market value for agricultural products. Cultural factors relate to local beliefs, such as having many children as a sign of good fortune and traditional parenting practices that restrict women’s roles in the household economy. Although the government has introduced empowerment programs under the Village SDGs framework, challenges persist due to limited infrastructure and low community participation. Existing empowerment initiatives have yet to significantly improve economic welfare, as they do not fully consider the socio-cultural conditions of indigenous communities. Meanwhile, the social construction of the Lauje Indigenous Community remains deeply rooted in values of mutual cooperation, solidarity, and harmony with nature. This social capital plays a crucial role in sustaining community life, yet it is gradually eroding due to modernization and materialism among younger generations. This study recommends that empowerment programs should be designed with greater sensitivity to local wisdom and actively involve indigenous communities in planning and execution. Furthermore, strengthening basic infrastructure, financial literacy, and entrepreneurship education is essential to enhancing the economic independence of the Lauje Indigenous Community. Lastly, efforts should be made to preserve social capital and traditional values, as they continue to serve as fundamental pillars of the community’s social and economic sustainability.
Socio-Cultural Norms and Compliance with Cervical Cancer Screening: A Phenomenological Study among High-Risk Women Sumiaty Sumiaty; Muhammad Nur Ali; Muhamad Hasan
Poltekita: Jurnal Ilmu Kesehatan Vol. 19 No. 3 (2025)
Publisher : Poltekkes Kemenkes Palu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33860/jik.v19i3.3901

Abstract

Background: Cervical cancer can be prevented through HPV vaccination and screening. However, the screening rate among women in Indonesia is still below 10%. Screening coverage in Palu City in 2024 is still below the national target (90%), reaching only 19.9%. Low compliance with screening is not only due to a lack of knowledge but also to social and cultural norms. This study aims to analyze social and cultural norms in cervical cancer screening compliance among high-risk women in Palu City. Methods: This study uses a naturalistic paradigm approach with a phenomenological research type. The participants in this study were women aged 30-50 years who met the established criteria. Data analysis is carried out through the stages of data reduction, thematic categorization, sociological interpretation, and theoretical synthesis using Durkheim's Collective Conscience theory, Bicchieri's Social Norms Theory, and Health Belief Model Theory. Results: The results of the study suggest that taboo norms are most dominant in cervical cancer screening compliance, with women who undergo reproductive organ examinations being considered shameful and rude. Folkways norms reveal that women only get checked when symptoms appear and self-medicate with traditional remedies. Moral values such as shame or husband's permission weaken the decision to undergo screening. Preventive knowledge and barriers such as stigma, shame, and lack of support weaken screening awareness. Conclusion: In conclusion, cervical cancer screening compliance is a social phenomenon shaped by taboo social norms, morality, customs, and symbolic power roles. Therefore, Socio-Normative Health Awareness Theory is a new intervention concept that reorients social norms into more effective empowerment tools, such as spousal consent, the role of religious leaders, customs, and morality as forces to strengthen awareness and participation in screening.