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Childfree Dalam Pandangan Katolik: Pandangan Penganut, Pemuka Agama, dan Umat Gereja Kristy, Bella
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2368

The term childfree is used to refer to people or couples who choose not having children. Childfree is considered violating Catholic marriage vow and becomes controversy. Despite its controversy, childfree becomes more common. This article deals with childfree in Catholic teachings from the view of childfree adherents, religious leaders, and church people. This qualitative research was conducted in Makassar. There are 13 informants who get involved in this study, consisting of six childfree adherents, a priest, two fraters and four Catholics. Data was collected using in-depth interview and observation. Childfree among Catholic couples raises oppositional responses, between those who agree and those who disagree. The Catholic Church teaches that procreation is the main purpose of marriage, while each individual is free to choose not to have children (childfree). Procreation is not only seen as a biological act, but also as a spiritual act that consummates marriage and is part of God's plan. Children are not only considered descendants, but also "gift from God." The reasons why Catholic couples choose to be childfree are the trauma of miscarriage, fear of childcare, the desire to enjoy being together as a couple, and not wanting to be bothered. Although the choice to be childfree is a personal right, this is contrary to the teachings of the Catholic Church. The childfree option is quite disturbing when viewed from the perspective of Catholic teachings. However, if a Catholic couple has made a choice, they are expected to balance it with religious service activities. This means that even though the childfree choice is contrary to Catholic teachings, they are expected to get closer to God to balance between the choice and the service. Catholic religious leaders expressed their concern about the increasingly widespread childfree phenomenon. According to them, childfree goes against Catholic religious teachings regarding marriage and procreation. Catholics also have different views regarding rejecting childfree because they consider it a rejection of God's will and ignoring the purpose of marriage. Accepting a partner's choice to be childfree is simply out of respect for each partner's personal decision as an individual right.

Maeloka Toba’: Studi Kasus Waria Yang Kembali Menjadi Laki-Laki Normal di Kabupaten Soppeng Safitra, Nur
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2397

The controversy of the existence of transgender (waria) is evident. In Soppeng, Their existence has recently become controversial with its various activities, one of which is the Porseni waria event throughout South Sulawesi which resulted in strong protests from the surrounding community because this event is considered as an effort to carry out an indirect campaign in supporting to legalize LGBT, including waria. This was mainly triggered by the increasing number of waria communities. While waria are increasingly and openly proving their existence and their groups in Soppeng, there are also waria who intend and/or are transformed into full men. This article deals with how waria repent in order to return to their biological sex status as normal men. This qualitative research was conducted in Lalabata District of Soppeng Regency for three months in 2023. I triangulate between in-depth interview and observation as my data collection methods. There were eight waria involved in this study whose age between 26 and 46 years, with various types of work (private employees, gold sellers, farmers, waiters and construction workers). The study indicates that there are two main factors that trigger the repentance of waria to be a full male, internal and external factors. The internal factors consist of something stucking in one’s heart, desire to start a new life, desire to get married, and spiritual calling, as the main trigger; the external factors include family encouragement and social pressure, as the supporting trigger. Internal and external factors are intertwined with each other. The repent strategies carried out by waria comprise of staying away from waria social environment, changing appearance, following ruqyah, and attending tarbiyah/taklim/religious lectures. In addition, the impacts of conversion experienced by waria is feeling happy, changing their appearance, and planning their future life by building a family and deepening their religion. It is argued in this article that the further away a waria is from his community, the easier for waria to repent and to transform into a normal man.

Stigma Terkait Perselingkuhan dalam Perspektif Pelakor Rosjayani, Annisa Pratiwi; Idrus, Nurul Ilmi
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2405

In recent years, there are two terms related to infidelity, namely pelakor, a label that is given to women who snatch someone’s husband and pebinor, a label that is given to men who snatch someone’s wife. However, the term pelakor is more popular than pebinor, either in real life or in social media. This is also the case for stigma. Stigma to pelakor is more popular than stigma associated with pebinor. While the existing literatures on infidelity focus more on stigma toward pelakor on social media, little [if any], study deals with stigma towards pelakor from the perspective of pelakor themselves. This article fills this gap. This qualitative research was conducted in Makassar. There are five pelakor who get involved in this study. Data collection was carried out using in-depth interview and observation through social media. The research shows that the reasons why women snatch someone’s husband are economic needs, frequency of encounters, and rekindled love (CLBK). The process of becoming a pelakor often begins through social media, workplace interactions, or introduced by friends. In the perspective of pelakor, the stigma against them includes labels such as women without self-respect, cheap women, love in love, and immoral women, reflecting society's negative perceptions towards pelakor. However, pelakor themselves respond to this stigma in various ways, ranging from feeling of shame and desiring for self-improvement, to behave indifference toward social judgment, reflecting their personal autonomy over their life choices. It is argued in this article that while pelakor realised that they are stigmatised and ruin someone’s marriage, no one immediately ends their relationship. Pelakor even “enjoy” the affair and don’t care what people say about it.

Meme Sebagai Medium Gerakan Sosial Politik ala Mahasiswa Unhas Pamungkas, Muhammad Iqbal
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2433

The era of modernization opens up a wide space for students to be directly involved in various forms of discourse and forums in the real space as well as virtual space. The student movement, which is always identified with taking to the streets and ending in anarchy makes society anxious, nowadays meme-based movement emerges as an alternative for students to convey their aspiration as well as critics to the authorities. While the existing literatures focus more on the use of meme as a medium for society to participate in socio-political issues, this article examines the content and effectiveness of meme-based movement of Unhas students. This qualitative research was carried out at Hasanuddin University using in-depth interview and observation as my data collection methods. Eight informants participated in this research, they consist of four activists and another four meme makers. The study shows that meme-based movement has initially emerged from personal concerns of meme makers regarding social, political, and government policies in Indonesia. This then turned into a common concern among students. Unhas students' conception of meme is related to the combination of images and writing that contains information. So far, this meme-based movement has been used by Unhas students regarding a series of issues related to the fate of lower classes, political discourse, and regulatory changes. However, memes as an alternative movement method has some weaknesses, namely the effectiveness of the movement in terms of the spread of meme content and the progress of the movement) and the short content of meme tends to rise multiple interpretations and therefore has the potential to cause misinterpretation for readerst.

“Anugrah atau Musibah”: Pinjaman Online di Kalangan Mahasiswa Umboh, Lutfia
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2471

The proliferation of online loan (pinjol) users among students is not something new, in fact many studies have examined the use of online loans, which focus more on the ease of accessing online loans. This article focuses on the reasons and impacts of using online loans among university students. Using qualitative approach, this study was carried out in Makassar City between September and December 2023. There were ten informants who participated in this study, consisting of seven women and three men, with an age range of 20 to 21 years. In this study, in-depth interviews and observation methods were used as data collection techniques. The results of this research show students have many needs, but at the same time have limited funds whike they depend on their parents. So they will look for various alternatives to have money and to meet their needs, one way is to borrow money. In this modern era, technology and financial sector are innovating to create new services, namely online loans. Online loans help the general public, including students, who need fast funds with easy requirements and quick process. The reasons why students use loans are divided into two, namely: to meet urgent needs (such as buying books, paying boarding houses, and paying off debts); and to meet their entertainment needs (such as online shopping and gambling capital). If online loans are used for urgent needs, then borrowing is a "gift". However, if online loans are used for entertainment needs, then online loans are a "disaster". Addiction to such loan and being entangled in an endless cycle of debt to the point of using other loans to pay off debt are the impacts of uncontrolled use of online loans.

Psikososial Berkendara Agresif Swari, Made Ardha Nare
Emik Vol. 7 No. 2 (2024)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v7i2.2493

Traffic accidents pose a serious threat to modern society, with significant consequences including injury, disability, death, and economic and social impacts, caused primarily by motor vehicles, and influenced by environmental, mechanical, and human factors. Current traffic research often focuses on driver-related factors, including aggressive driving behavior. This article aimed to review literature concerning aggressive driving and the psychosocial factors that may influence it. This article is based on an examination literature review of 18 research articles, regarding psychological variables influencing aggressive driving behaviour. The study shows that psychosocial factors are categorised into four, namely cognitive, personality, mental condition, and social factors. Cognitive factors consist of risk perception, self-control, moral disengagement, perceived behavioral control, traffic locus of control, mindfulness, psychological resilience, cognitive reappraisal, cognitive emotion regulation, and difficulties in emotion regulation. Personality factors comprise the Big Five traits (conscientiousness, agreeableness, and neuroticism), the Dark Triad traits (narcissism, Machiavellianism, and psychopathy), the Light Triad traits (humanism, Kantianism, and faith in humanity), life history strategies, driver overconfidence, attitudes toward aggressive driving, willingness to drive aggressively, emotional maturity, emotional intelligence, impulsivity, and sensation seeking. Mental condition factors consist of stress, anxiety, and depression. Social factors consist of social desirability, safe driving climate among friends (peer pressure, social costs, communication, and shared commitment to safe driving), social exclusion, social identity, and masculinity. This literature review is constrained by the limited number of sources analyzed. Future research should aim to include a greater number of studies and broaden the scope of psychosocial factors influencing aggressive driving.

Kecantikan, Skincare, dan Validasi Sosial Iftita, Nur
Emik Vol. 8 No. 2 (2025)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v8i2.2950

Facial skincare has become a cultural practice that serves not only as a functional necessity but also as a means of seeking social validation. Although most research on beauty focuses on purchasing decisions and marketing effectiveness, the role of social validation in shaping consumer experiences and satisfaction with skincare products has not been widely explored, and this article fills this gap. Using a qualitative approach, this study involves ten informants consisting of two housewives, three content creators, two make up srtists and college students respectively, and a high school student. Their age ranges between 17 and 27 years, and they are active users of Bening's Skincare in Makassar. Data collection was conducted by combining observation on social media platforms and in-depth interviews. The study shows that consumer perceptions are formed through two main aspects: expectations influenced by visual testimonials on social media and interpersonal recommendations, and safety perceptions that become critical considerations, especially after the "blue label" controversy. Three main factors influence product selection: recommendations from close friends/relatives that provide interpersonal trust, the influence of social media that provides visual evidence and social proof, and suitability to personal needs based on individual skin conditions. Social validation plays a significant role in mediating between individual needs and social expectations. It operates through three dimensions; recognition through appearance transformation, social feedback, and social pressure. Positive validation occurs when the environment provides affirming responses such as compliments and positive attention, while negative validation occurs by critical responses from other or by comparison between those who have good-looking skin condition and who have bad-looking skin condition that create pressure to improve skin conditions. Consumers know they are being validated through direct comments, changes in social interactions, engagement on social media, and comparisons with others in their social circle. It is argued in this article that skincare consumption is not solely based on functional needs, but is also shaped by complex social dynamics, where consumers negotiate their identity amid beauty standards mediated by social media and pressures to maintain appearances that align with social expectations.

Posting Ulang Sebagai Jurnal Digital: Merekam Fase Emosional dan Identitas Gen Z di TikTok Pratiwi, Dinda; Idrus, Nurul Ilmi
Emik Vol. 8 No. 2 (2025)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v8i2.2786

This study explores the phenomenon of reposting on TikTok as a form of self-expression and digital identity construction among Generation Z (Gen Z). Although numerous studies have examined Gen Z’s engagement with social media, research focusing on the social functions and cultural meanings of TikTok’s repost feature remains limited. This study seeks to uncover how reposting serves as a medium for indirect communication, emotional regulation, and self-representation within the digital culture of contemporary society. The research employs a descriptive qualitative method with a phenomenological approach. Data were collected through in-depth interviews and observations involving 13 informants, consisting of nine women and four men aged between 18 and 25 who actively use TikTok’s repost feature. Informants were selected using purposive sampling, limited to users who had engaged with the feature within the past three months to ensure the contextual relevance and experiential accuracy. The findings reveal that reposting is motivated by various factors, including the desire for self-expression, indirect communication, sharing engaging content, and reflecting personal moods or life phases. The reposted content typically includes entertainment, educational, motivational, humorous, and emotionally relatable videos. This activity performs significant social functions such as reinforcing relationships, seeking emotional validation, and constructing a digital self-image. Positive impacts include emotional relief, a sense of calm, and enhanced social connectedness. However, negative effects were also identified, including misunderstandings, self-image distortion, and tendencies toward social media addiction. Viewed through Malinowski’s functionalist perspective, reposting represents a form of digital cultural adaptation that enables Gen Z to fulfil their psychological and social needs. TikTok, therefore, serves as a symbolic cultural space where emotions, relationships, and identities are continuously negotiated and expressed through digital means.

Relasi Kuasa, Modal, dan Politik Lokal: Studi Kasus Masyarakat Nelayan di Desa Bababulo, Kabupaten Majene, Sulawesi Barat Zahra Latifah; Gustiana A. Kambo
Emik Vol. 8 No. 2 (2025)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v8i2.2971

The patron client bond between punggawa (boat owners) and sawi (crew members) in Bababulo’s coastal community, Majene Regency, demonstrates how contemporary electoral politics have reconfigured longstanding patterns of exchange and moral obligation. This research underscores a significant shift in the basis of punggawa power, which no longer depends solely on economic assets, but increasingly on the capacity to convert social and symbolic resources such as trust, indebtedness, prestige, and protective roles into political capital that can effectively mobilize votes. Employing a qualitative approach, data was collected through in-depth interviews and participant observation with eleven purposively selected participants, including punggawa, sawi, village authorities, and local political figures. Narrative analysis was applied to uncover processes of meaning-making, power negotiation, and mobilization embedded in everyday interactions. The findings show that the authority of a punggawa is continually reinforced through longstanding moral debts and social trust, which later become political commitments during election periods. Punggawa act as intermediaries who link the fishing community to broader political structures, while sawi are not completely passive; they take advantage of electoral moments to negotiate social and economic gains. The study concludes that traditional patronage persists, but in a transformed form becoming more calculated and transactional while still rooted in moral norms and mutual dependence that have adjusted to the dynamics of modern democratic practice.

Reproduksi Sosial dan Dominasi Simbolik Nelayan di Lingkungan Ujung, Kabupaten Polman M, Ahmad Zaki; Suparman Abdullah; Mansyur Radjab
Emik Vol. 8 No. 2 (2025)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v8i2.2973

This study investigates the mechanisms of social reproduction and symbolic domination within the patron–client (punggawa–sawi) relationships in the fishing community of Ujung Neighbourhood, focusing on how structural inequality persists through cultural and symbolic processes. The strength and novelty of this research lie in its application of Pierre Bourdieu’s theory of social practice as an analytical lens to move beyond one-dimensional economic explanations, enabling a dialectical understanding between individuals’ subjective experiences and the objective reality of the Ujung environment. Through this perspective, poverty and dependence are not seen as static conditions but as dynamic outcomes of the interaction among habitus, capital, and field in fishermen’s everyday practices. Using a qualitative approach, this study was conducted in Lingkungan Ujung Kabupaten. Data were collected through in-depth interview and participative observation. There are ten informants involved in the study, consisting of three punggawa and seven sawi, who were selected using purposive sampling. They varied in age (between 30 and 60) and education level (between junior high school and S1). The findings reveal that punggawa consolidate multiple forms of capital to maintain authority by: economic capital through boat ownership and market control; social capital through networks with traders and local authorities; cultural capital through maritime knowledge and leadership; and symbolic capital expressed in legitimacy and community respect. These intertwined capitals allow them to extend influence beyond economic relations into social and symbolic realms, normalizing domination as morally justified. Conversely, sawi possess limited capital and inherit a habitus of dependency, reinforcing subordination and limiting mobility. The study concludes that breaking this cycle requires interventions addressing both economic inequality and the sociocultural mechanisms that legitimize and perpetuate domination.

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Contact Name
Nurul Ilmi Idrus

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nurulilmiidrus@yahoo.com

Phone
-

Journal Mail Official
emik@umma.ac.id

Editorial Address
Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location
Kab. maros,

Sulawesi selatan

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Nurul Ilmi Idrus

Contact Email nurulilmiidrus@yahoo.com

Phone -

Journal Mail Official emik@umma.ac.id

Editorial Address Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location Kab. maros, Sulawesi selatan INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

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Abstract

Contact Name
Nurul Ilmi Idrus

Contact Email
nurulilmiidrus@yahoo.com

Phone
-

Journal Mail Official
emik@umma.ac.id

Editorial Address
Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location
Kab. maros,

Sulawesi selatan

INDONESIA