community: Pengawas Dinamika Sosial
JURNAL COMMUNITY PENGAWAS DINAMIKA SOSIAL (JCPDS) merupakan jurnal elektronik online yang diterbitkan oleh lembaga penerbitan Jurusan SOSIOLOGI, Fakultas Ilmu Sosial dan Ilmu Politik, Universitas Teuku Umar. JCPDS memuat kajian seperti MASALAH-MASALAH SOSIAL, Pemberdayaan Masyarakat, Pembangunan Sosial, dan Perubahan Sosial & Budaya. Kesemuanya difokuskan pada masyarakat pedesaan dan pesisir sebagaimana visi misi prodi dan Universitas yang mengarah pada agro and marine industry. Tujuan penerbitan jurnal ini adalah salah satu sarana untuk mewadahi kebutuhan peningkatkan kuantitas dan kualitas karya ilmiah. JCPDS terbit dua kali dalam setahun, yakni pada bulan April dan Oktober.
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<![CDATA[Demokrasi dan Kebudayaan Jawa: Studi Kasus Dilema Keberlangsungan Pelaksanaan Demokrasi di Yogyakarta ]]>
<![CDATA[Nugraha, Mauludy]]>;
<![CDATA[Valentia, Paskah]]>;
<![CDATA[Putri, Septiana Rizqi]]>;
<![CDATA[Angela, Deni]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.6745
<![CDATA[This research aims to find out more about the challenges and obstacles to democratization in Yogyakarta and how the role of political actors plays in building a healthy democracy. The research approach used is a qualitative approach, with descriptive research types and data collection methods through secondary data in the form of published works, such as books, journals and articles. The author uses data analysis techniques in three processes, namely understanding the perspective of the original subject under study, understanding the situation of the subject under study related to the research topic, and analyzing events that occur based on the condition of the subject related to the topic to be able to interpret the broader meaning of the data. The research results state that feudalism and identity politics can hinder total democracy in Indonesia. Not to mention the dilemma of implementing democracy as a whole or preserving local culture which in fact will destroy democracy, one of which is the regional leader of the sultan who is not elected by election. Therefore, continuous efforts are needed by providing political education, political class, and protecting marginal groups as a form of instilling democratic values.]]>
<![CDATA[Keadilan Gender Pekerja Pada Usaha Komoditi Kopi Arabika Gayo di Kabupaten Bener Meriah ]]>
<![CDATA[Mursyidin, Mursyidin]]>;
<![CDATA[Darmansyah, Dedy]]>;
<![CDATA[Yulianda, Riki]]>;
<![CDATA[Fauzi, Fauzi]]>;
<![CDATA[Hamsa, Amrizal]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.8132
<![CDATA[Gender equality represents gender justice in various household activities, both in domestic and public spheres. The current issues are highly crucial and require special attention to enhance gender justice, as a means to improve women’s well-being. Gender justice is also observed in the realm of the coffe commodity busness concerning the employment of women in these units. The objective of this research is to analyze gender justice among workers in coffee commodity businesses in Bener Meriah District. The theoretical framework employed in this study is feminist theory, as it provides the analytical tools to examine gender discrimination using various sub-theoritical approaches. The reserch methodology is qualitative with a constructivist paradigm. Qualitative data analysis involves a descriptive analysis of earch gender issue prevalent in society. The results of this reserch addres four noteworthy gender issue: (1) Women’s roles in the public sphere concerning the coffee commodity business are still limited; (2) Many women workers continue to engage in voluntary, unpaid labor, as it has become a tradition for women to work in their own gardens and assist their husbands: (3) Women still uphold local wisdom and values prevalent in the community, such as engaging in rotational collective work during the coffee harvest; (4) Male dominance is observed in coffee shop employment, which may indicate an unequal absorption of female labor compared to male labor, or it might be attributed to a tradition rooted in the local community’s values and wisdom.]]>
<![CDATA[Social Pressure: Motif dan Alasan Anak Melakukan Aborsi ]]>
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Abdullah, Irwan]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7719
<![CDATA[Social pressure is a phenomenon that often leads minors to choose abortion. Studies that have discussed this phenomenon only focus on the context of law enforcement, so they have not comprehensively explained the social pressure that drives children to have abortions. This study focuses on the question "How does social pressure encourage children to have abortions?". To answer this question, this study uses a descriptive qualitative approach to explore the narratives and motives of social pressure that encourage children to have abortions. The findings in this study show that abortion is a rational choice of the child in the face of social pressure from people close to the child emotionally, biologically, and structurally. This study recommends that the phenomenon of social pressure on child abortionists be explained by interviewing groups of children who have had abortions in order to gain a more comprehensive understanding of the phenomenon.]]>
<![CDATA[Upaya Moderasi Beragama Pemerintah Desa Mayong Lor, Jepara, Jawa Tengah: Studi pada Pemakaman Umum ]]>
<![CDATA[Rosyid, Moh]]>;
<![CDATA[Kushidayati, Lina]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7110
<![CDATA[The purpose of this article is to discuss the efforts of the Mayong Lor Village Government, Mayong Subdistrict, Jepara Regency, Central Java to fulfill the basic needs of indigenous people, namely public cemeteries. Data were obtained through interviews, observations, and literature review and analyzed using a descriptive qualitative approach. The result of the research, the Head of Mayong Lor Village in 2019 decided to make a new cemetery after a Sapta Dharma believer died in 2018. At that time, some Muslim refused to have the deceased be buried in the local village cemetery because the religion column in his KTP was written as penghayat kepercayaan. Some Muslim residents and leaders do not agree if non-Muslim bodies are buried in one cemetery with Muslim bodies. The incident that occurred in 2018 caused a heated debate at that time and was finally buried in another grave in the same village, far from the village. The village government responded to this polemic by opening a new cemetery on village-owned land for interfaith and indigenous believers. This solution is one form of implementation of religious moderation by the village government as mandated by the law. Until now, the cemetery happens to be inhabited by three bodies, a husband, wife, and child (family) who are also Sapta Darma believers.]]>
<![CDATA[Makna Simbolik Ritual Nyerah dan Namatkon Bacoan pada Upacara Peusenat dalam Masyarakat Keluwat ]]>
<![CDATA[Muzain, Akhwanto]]>;
<![CDATA[Muslim, Azis]]>;
<![CDATA[Atsarissalaf, Muhyi]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.6772
<![CDATA[This article discusses Clifford Geertz's theory of symbolic interpretivism by taking the nyerah and namatkon bacoan rituals at the peusenat ceremony in the Keluwat tribe in South Aceh district as the object of study. In social life, the Keluwat tribe views every procession carried out in rituals as having its own meaning and purpose. This research is descriptive with a qualitative approach and uses ethnographic design, data analysis using the interpretative model by Clifford Geertz. The results showed that the nyerah ritual is a form of glorification of the teacher as a healer who handles problems in the form of safety, healing and health. While the namatkon bacoan ritual is a proof that the child who will be circumcised will grow up, this ritual is also a sharia which is then made a tradition by the Keluwat community. The meaning of symbols in the nyerah and namatkon bacoan rituals emically is a hope, prayer, and message conveyed by parents. The symbolic meaning in terms of ethics is syncretism and mechanical solidarity.]]>
<![CDATA[Mosques as Dangerous Places: Media Framing of Mosques During the COVID-19 Pandemic ]]>
<![CDATA[Mukhijab, Mukhijab]]>;
<![CDATA[Madrah, Muna Yastuti]]>;
<![CDATA[Tampubolon, Reynold Timothy]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7137
<![CDATA[Penelitian ini mengkaji artikel berita dari media tentang pemberitaan masjid pada masa pandemi Covid-19. Pembacaan dari kajian tersebut dilakukan secara tekstual (deskriptif) dalam konteks ekonomi politik. Penelitian ini menggunakan metode analisis framing yang fokus menganalisis bagaimana media mengkonstruksi masjid selama implementasi kebijakan penutupan masjid. Hasil dari penelitian ini menunjukkan bahwa Kompas.com dan NU.or.id meriwayatkan penutupan masjid secara konservatif dan bahwa kebijakan pemerintah untuk menutup sementara masjid dari aktivitas ibadah umat Islam merupakan suatu keharusan yang tidak dapat ditentang oleh umat Islam. Sedangkan Republika.co.id dan Suaramuhammadiyah. Id terbingkai dalam narasi kritis bahwa penutupan masjid merupakan kebijakan pemerintah yang tidak konsisten dan diskriminatif. Analisis pada kajian ini meliputi politik redaksional media dalam pemberitaan masjid pada masa Pelaksanaan Pembatasan Kegiatan Masyarakat (PPKM). Kajian difokuskan pada Kompas Online, Republika Online, NU Online, dan Suaramuhammadiyah Online. Kepentingan bisnis media dapat membingkai ideologi media dan politik serta salah dalam menggambarkan kontribusi konstruktif umat Islam untuk memerangi COVID-19.]]>
<![CDATA[Wahana Wisata di Negeri Syariat (Implementasi Nilai Syariat Islam pada Wahana Impian Malaka, Aceh Besar) ]]>
<![CDATA[Aini, Zahraton]]>;
<![CDATA[Arisva, Vatta]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.6819
<![CDATA[This article aim to explain the management of Wahana Impian Malaka tourism based on Islamic Sharia and to describe the obstacles faced by Wahana Impian Malaka managers in conforming to Islamic Sharia. This research uses a qualitative descriptive approach (field research), with data collection techniques using observation, interviews and documentation. The results of this study indicate that the management mechanism at Wahana Impian Malaka Tourism in general has implemented Islamic Sharia rules, such as: turning off live music when prayer time comes, providing facilities for prayer services, separating changing rooms to women and men, selling of halal food, and wearing modest clothing; the female administrators wear headscarves and the male managers also wear dress politely and neatly. Obstacles and challenges faced by both the manager and the surrounding community in implementing Islamic Sharia-based rules are: non-separated male and female pools, no punishment by managers for tourists who violate Islamic Sharia rules, lack of socialization from management and government and the lack of concern from the local community in the implementation of Islamic Sharia.]]>
<![CDATA[Rasionalitas Mitigasi Covid-19 Masyarakat Madura Melalui Kearifan Lokal Qashidah Burdah ]]>
<![CDATA[Dayanti, Fitria]]>;
<![CDATA[Az Zahra, Hanifah]]>;
<![CDATA[Firdaus, Nadzir Ahmad]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7443
<![CDATA[Various efforts have been made by both the government and society to minimize and overcome the impacts caused by the spread of Covid-19. The Indonesian government is mitigating Covid-19 through PSBB, PPKM, vaccination policies and tightening the use of health protocols. The community makes mitigation efforts with a cultural approach based on local wisdom. The people of Madura Island carry out Qhasidah Burdah activities as an effort to mitigate Covid-19, one of the most intense of which is the people of Tambak Agung Hamlet, Labang District. The problem that emerged was that when the government banned all forms of activities involving gatherings, Madurese people actually held gatherings as an effort to mitigate Covid-19 through Qhasidah Burdah. The aim of this research is to analyze the rationality of the actions of the Madurese community in mitigating Covid-19 through Qashidah Burdah. The method used in this research is qualitative using Max Weber's Social Action Theory analysis knife. The research results show that Madurese people's actions in carrying out Qhasidah Burdah as Covid-19 mitigation are classified into four types, including instrumental rationality actions, value-oriented rationality actions, and traditional actions. Indonesian society is full of local wisdom, it is hoped that the government will always consider this aspect in every policy implemented in the future.]]>
<![CDATA[Media Sosial Sebagai Lingkungan Sosial Anak: Studi Tentang Pembentukan Sikap Akhlakul Karimah ]]>
<![CDATA[Mulyana, Ida]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.8248
<![CDATA[A child, in accordance with the direction of Islam, is the basic foundation for the growth of the child in the next phase. The aim of the research is to provide an overview of moral education in social media for children. The methods used in this research is qualittative analysis. Research shows that early education plays an important role for children. A weak moral foundation will make children vulnerable to negative things. The presence of communication technology has had a positive impact on the lives of children in learning and socializing, but not the least negative impact it can have. Since childhood, children have been introduced to communication technology, both as a means of play, entertainment, learning and as a way of communicating with parents, peers, and older people. Islam guides the good in human life through the Quran and the Hadith of the Prophet Muhammad SAW. Good morals are a filter for children in the use of communication technology well. Children tend to imitate the many examples they see, so education plays an important role in providing knowledge, training, accustoming and facilitating good morals in the use of communication technology. It is not only the teacher who is responsible, but also the teacher and his parents.]]>
<![CDATA[Inovasi Kepala Desa Menginisiasi Desa Digital untuk Kesejahteraan Rakyat: Studi Kasus di Desa Hadakewa, Kabupaten Lembata, NTT ]]>
<![CDATA[Pariangu, Umbu TW]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.8150
<![CDATA[Villages, as the smallest communities, have not escaped the flood of communication technology or what is known as the global village. Demands for change that challenge physical mobility, ideas, methods and ways of working that are faster, more innovative, more effective and efficient force villages to speed up their adaptation. This article aims to describe the innovative steps taken by the Head of Hadakewa Village. This qualitative descriptive research is based on case studies where quantitative and qualitative data are collected from various sources of information and their derivatives, either through direct observation, research or enrichment studies through information from books, journals, electronic media and other relevant reading sources. The results of this research show that the village head is able to innovate by digitalizing the management of the village's superior potential (tourism and fisheries), involving the participation of the community, regional and central government and the private sector. The synergy of this innovation ecosystem is important to be adopted by other villages in Indonesia as an innovative strategy to create prosperous villages.]]>
