Simulacra
The scope of the journal includes general and specific areas of sociology, social work, social psychology, social statistics, criminology, social research methods, and other related disciplines. SIMULACRA: JURNAL SOSIOLOGI accepts both qualitative and quantitative journal manuscripts for publication. All published articles in SIMULACRA: JURNAL SOSIOLOGI will have a unique Digital Object Identifier (DOI) number.
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<![CDATA[The influence of cyberization on folk religion: A case study of Chinese online religious group ]]>
<![CDATA[Yuhang Zhang]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11511
<![CDATA[Religious cyberization is a new way of dissemination and development of traditional offline religions. In the process of cyberization, all aspects of religions are likely to be affected by the new Internet environment. Taking a Chinese online religious group as Internet field, this article analyzes the influence of cyberization on belief system, religious authority and religious experience of folk religion, and makes a preliminary exploration of its causes in combination with the characteristics of Internet and folk religion. This study mainly adopted the method of participant observation, and conducted online and offline interviews with participants when necessary. In addition, the researcher also analyzed documents, audio and other files uploaded in the online group. In the case discussed in this article, compared with officially recognized religions in China, folk religion seems to be more adapted to the opportunities and challenges brought by the new territory of the Internet due to its unique diffuseness and inclusiveness.]]>
<![CDATA[Strengthening communities’ disaster resilience during COVID-19 time: A case of Muhammadiyah in Indonesia ]]>
<![CDATA[Umi Qodarsasi]]>;
<![CDATA[Riza Nuzulul Huda]]>;
<![CDATA[Umaroh Anisa Zuma]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11952
<![CDATA[Since the early of March 2020, COVID-19 pandemic which broke out in Indonesia, had a significant impact on various aspects of life. The pandemic not only has pushed the government to take a strategic decision but also has forced the communities to accommodate this condition immediately. Muhammadiyah is one of Indonesia’s largest religious organizations has played its role to overcome COVID-19 pandemic alongside with the government. This study aims to determine the contribution of Muhammadiyah to tackle the pandemic by strengthening the disaster resilience community. The study uses a qualitative approach and a descriptive method. The primary data were obtained by in-depth interviews with Muhammadiyah organization leaders and several working teams handling the pandemic. Literature study was conducted as the secondary data. To tackle the pandemic by strengthening communities’ disaster resilience, Muhammadiyah carried out several programs, including (1) strengthening da’wah networks massively to enhance the community awareness about COVID-19 pandemic, (2) establishing several working teams handling the pandemic to enhance disaster resilience communities, including Muhammadiyah COVID-19 Command Center (MCCC), Muhammadiyah Disaster Management Center (MDMC), and philanthropic body of Muhammadiyah (LazisMu), and (3) Muhammadiyah engagement with stakeholders and development agency, such as the collaboration with the Ministry of Health, BNPB, DFAT and USAID to COVID-19 preventive and curative action.]]>
<![CDATA[Re-imagining freedom as elderly female porters: A study of buruh gendong at Beringharjo traditional market of Yogyakarta ]]>
<![CDATA[Gilang Mahadika]]>;
<![CDATA[Setiadi Setiadi]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11518
<![CDATA[This paper expects to reveal the struggle of elderly female porters or buruh gendong who mostly had a historical background of working in industrial production (factory) but ended up being self-employed at Beringharjo traditional market of Yogyakarta. They used to work as factory workers. However, most factories collapsed in the aftermath of the 1997 economic crisis, especially in Southeast Asia. These older people from peri-urban (and rural) areas with lower-class status ended up in urban areas to be self-employed and became precarious workers. Therefore, the research questions are how they cope with the income uncertainties only to meet their daily needs and still desire their children to have a better living condition. Observations and interviews were done with 25 elderly female traditional porters as the research methods from 2020. They are primarily in the age range of late 50-80 years old. The results show that income uncertainties and social insecurity bring about precariousness. Buruh gendong have to work every day only to make ends meet. However, these conditions could also open up alternative perspectives that they often found themselves liberated from the control of industrial production. They do not work for capital owners or bosses; they work for themselves (self-employed). They are free or more flexible on working hours, but, at the same time, they have to accept their insecure employment. Buruh gendong also have desires for their children to be able to achieve a higher education level. Eventually, the desires are mostly unfulfilled; their children get unfortunate work and still live barely.]]>
<![CDATA[Interweaving identity and digital fandom social movements: A case study of the “BTS Army Indonesia Peduli Bencana” ]]>
<![CDATA[Vina Nahdiyah Wahyuningtyas]]>;
<![CDATA[Ade Kusuma]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.12007
<![CDATA[Digital fandom appears as a part of the development of popular culture in today’s digital era. One of the interesting digital fandom activities to be studied is a series of campaign activities, fundraising, and charity projects of the ”ARMY Indonesia Peduli Bencana” by BTS Army Indonesia. This study used qualitative descriptive research and observation, interviews, documentation, and literature study data collection method. Researchers interviewed BTS Army Indonesia fanbase admins and Instagram account followers of @btsarmyina.project involved in the ”ARMY Indonesia Peduli Bencana” project. This study showed that fans reflect the idol and the cultural identity of fan groups in today’s digital era can be seen from digital fandom activities in online media. Fanbase and influencers have the power in moving their followers to be actively involved in social activities carried out on online media: they act as social agents who actively campaign a humanity project as a cultural identity of a fandom adopted from the idol groups’ values. In addition, the convenience of technology is one of the considerations for fans in participating as volunteers and donors in these humanitarian activities. The success of fundraising, charity and the ”ARMY Indonesia Peduli Bencana” campaign manifests online social movement conducted by fandom in the digital era.]]>
<![CDATA[Islam, indigeneity, and religious difference in a secular context: Canadian case studies ]]>
<![CDATA[Fachrizal Halim]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11538
<![CDATA[This paper analyzes the hardening religious difference in contemporary Canadian society and explains why the presence of Muslims, including new converts, constantly incites in the public imagination the primordial threat of Islam to the secular accomplishments of Canadian society. Relying on the available data and previous research on the historical formation of the secular in Canada, the author attempts to detect a paradox within the statelead politics of recognition that unintentionally creates the conditions for new communal conflicts. By using an inductive generalization, the author argues that the perceived incompatibility between Islam and secular values is derived not so much from cultural and theological differences or actual political threats posed by Muslims or Indigenous converts. It instead emanates from the self-understanding of the majority of Canadians that defined the nation as essentially Christians and simultaneously secular.]]>
<![CDATA[The changing meaning of Taylagan Festival for contemporary Russia Buryat society: An adaptation of tradition ]]>
<![CDATA[Rania Ayu Shila Febriani Adari]]>;
<![CDATA[Mina Elfira]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.10527
<![CDATA[Festival is a product of a culture that develops according to the needs and times, including the Taylagan Festival. Taylagan Festival is one of the most important annual rituals for the Russian Buryat Shamans. In the contemporary era, this festival has also been performed for tourists. By using Roland Barthes’s semiotic theory, this research explores the impact of the changes of Taylagan Festival meanings for Russian Buryat contemporary society. At the same time, Eric Hobsbawm’s “The Invention of Tradition" (1992) is used to investigate the inventory of Taylagan Festival traditions, based on qualitative data collected through intensive interviews for selected informants. By using the descriptive analysis method, the research result shows that the change in the sacred values of the Russian Buryat Shamans in the Taylagan Festival has been started since the presence of Neo-shamans as a form of cultural adaptation during the Contemporary Era, which is known to be more modern and active in social and cultural activities.]]>
<![CDATA[From bombing to social media: The role of returning foreign fighters in nurturing terrorism in Asian countries ]]>
<![CDATA[Wasisto Jati]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11688
<![CDATA[This article aims for revisiting the terrorism studies from different perspective. The terror attacks itself cannot be hundred percent zero but it just fluctuated trend. More specifically, terrorism always adaptive in following trends. While terror attacks still to target innocent civilians, the perpetrators could be closest relatives and neighbors. The way terror attack to reach out that group of people basically shows the silent role of returning foreign fighters (RFF)/returnees nurturing dan breeding terror ideologies. By using critical literature review especially historical narrative analysis, this study wants to examine the current terror trend that utilizes social media. It can spread terror narration and also affecting people to join. The way to analyze data is making clear connection from each literature. The findings of this study are: the RFF is adept at social media in nurturing terror ideologies and then making their home country and new terrorist cells to be breeding grounds.]]>
<![CDATA[Defining gay-friendly city as a space of resistance for Indonesian gays in Paris and Jakarta ]]>
<![CDATA[Wisnu Adihartono]]>
<![CDATA[ SIMULACRA: JURNAL SOSIOLOGI Vol 4, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Trunojoyo Madura ]]>
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DOI: 10.21107/sml.v4i2.11103
<![CDATA[Migration is associated with the search for a more permissive environment. By linking Paris as a place of attachment, the author sees that Paris in this case can be indicated as the “home” for Indonesian gays. The feeling of “full gay” is a feeling that they never get when they stay in Indonesia. That is why many Indonesian gays decide to move out of Indonesia in any way regardless of the difficulties they face in the destination country. This paper answer two questions: what do we understand by “Gay-friendly city”? And if we talk about Jakarta, “can Jakarta be categorized as a gay-friendly city”? The author interviewed eight Indonesian gays directly in Paris with the naturalistic paradigm and analyzed with the qualitative research, and what will be found in this paper is the narrative of the eight informants. It can be said that the Indonesian gays who have migrated to Paris do not feel that their lives have been wasted. They do diaspora by going to gay bars and participating in gay pride parades. What they feel is a feeling of freedom to be able to channel their gender and sexual expression, and they found that Paris as a gay-friendly city is a kind of space of resistance.]]>
