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<![CDATA[KARYAWAN ALFAMART KINIBALU KOTA PALANGKA RAYA SEBAGAI CHEERFUL ROBOTS ]]>
<![CDATA[Juli Natalia Silalahi]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.969
<![CDATA[The purpose of this study is to explain the meaning of work rationality for Alfamart employees (Crew, ACOS, COS) while serving at PT. Sumber Alfaria Tri Jaya, TBK (Alfamart). The benefits of research are criticizing the workings of capitalism in the objective reality of Alfamart employees. Meaning was analyzed using the perspective of C. Wright Mills about Cheerful Robots. Rationality in Mills's perspective that ratio work must precede objective reality, because objective reality is the exploitation of the human ratio. The present social reality is not the work of ratio work, but the work of technology. Accordingly, Alfamart employees understand their work as technological work, not ratio work. lfamart makes the reproduction of excited robots that are workers who are ready to run Standard Operating Procedures (SOP) from PT. Sumber Alfaria Tri Jaya, TBK. The method used is qualitative research with a qualitative descriptive approach. The results of this study indicate: 1. Alfamart employees do not have the creative power to speak out about the discomfort they get, because all of that is covered with sweet promises from the company. Though the promise is not certain, and the income obtained by Alfamart employees is very far from the owner of PT. Sumber Alfaria Trijaya and structural position holders (Korwil, Inventory Collection/IC, Directors, President Commissioners, etc.). 2. Without realizing by this Alfamart employee that they become Cheerful Robots that are driven by PT. Sumber Alfaria Tri Yaya, Tbk. They consider this work to be fine, even though they know there is a loss they are getting, but it is considered fairness and responsibility. They lose their reason and autonomy of mind.]]>
<![CDATA[DUNIA DALAM CENGKERAMAN INVISIBLE HAND: (Telaah Kritis Atas Globalisasi Melalui Mega Proyek Merauke Integrated Food and Energy Estate) ]]>
<![CDATA[Nyoman Ayu Sukma Pramestisari]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.970
<![CDATA[The Mega Agenda of the Merauke Integrated Food and Energy Estate (MIFEE) project in Papua is one of the global efforts to respond the 2008 world food crisis. This project includes the procurement of food and energy barns for world needs. Around one million hectares of land were cleared for extractive industries in the form of corn, palm oil, rice and sugar cane in the hope ofabsorbing the local workforce. Unfortunately, this industrialization process has implications for the loss of forests as a source of life, drought, the environment polluted by extractive industrial waste, exploitation of workers also horizontal conflicts. Through the Empire and Multitude approach by Negri and Hardt the analysis leads to the occurrence of biased interests of local, national and global elites as empire in the MIFEE project. With the main principle of neoliberalism, namely the accumulation of capital, the empire exploits natural and human resources on the pretext of global interests. Seeing the struggles of the people are often accommodated by political devide et impera, the offer of multitude can be an alternative solution. Communities all over the world can help in their own ways in the simplest lines, such as reducing consumptive actions and saving lives.]]>
<![CDATA[KESADARAN BERAGAMA MASYARAKAT JAMBI KOTA SEBERANG ]]>
<![CDATA[Hendra Gunawan]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.971
<![CDATA[This field research is about the religious awareness of the community in Kelurahan Olak Kemang and Kelurahan Ulu Gedong. With the analytical descriptive method, this research attempts to describe the data as it is obtained from the field. From the data analysis, it is known that the level of religious awareness in the community in Olak Kemang and Ulu Gedong villages is quite high. This can be seen in the pattern of their lives that highly uphold Islamic religious values as has been done by previous scholars. The high level of religious awareness in the community of Olak Kemang and Ulu Gedong villages is inseparable from the role of ulama, and two social institutions in the form of madrasah and places of worship. Even though the level of religious awareness in the community is quite high, one must be aware of the idea of reform in religion in Jambi Seberang, which has suffered damage due to errors regarding different interpretations.]]>
<![CDATA[PERGESERAN PARADIGMA AGAMA DAN SAINS DI TENGAH PANDEMI COVID DALAM KACA MATA THOMAS KUHN ]]>
<![CDATA[Abdul Rosyid]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.972
<![CDATA[Nowadays, Corona Virus (Covid-19) affects the inside of fundamental aspects of society. An effort to preventing the pandemic undertaken by all societies. For instance, social and physical distancing, wearing a masker, hand washing is the most important action to prevent viruses. A massive campaign to prevent COVID-19 intensively expressed by the public, instead of affectedby the prevention of act is the religious issues, logic, and science. One obvious example is the prohibition on the use of places of worship, except Mall, public shopping is open. The case that occurs in Indonesia caused a social dilemma in Moslems or other believers in contrast to the government policies. Campaign to the Covid-19 prevention led by the government to present animbalance between policies and public rules. This research tries to examine the theory by which two concepts which is logic opportunity structure and mass structure mobilization proposed by Thomas Kuhn. Therefore, the model of social mobilization and government policies is an object to get the proper description to results in an obvious solution.]]>
<![CDATA[BUDAYA HOOK-UP PADA ONLINE DATING TINDER ]]>
<![CDATA[Farahiah Almas Madarina]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
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DOI: 10.30762/asketik.v4i2.973
<![CDATA[This paper discusses hook-up as a culture in online dating applications. Tinder, as the most popular dating app in Indonesia, facilitates its users to find partners online. With just one swipe on the phone screen, a person can select a partner in seconds; very practical, easy and fast. This phenomenon has led to the spread of hook-ups as a dating practice that encourages casual sexualencounters without any emotional connection. To review this phenomenon, the writer uses Ritzer's McDonaldization concept applying the principles of fast food restaurants to describe the global homogenization of hook-up culture which also has reached Indonesia. These principles include efficiency, calculating power, predictive power and control applied in modern society.]]>
<![CDATA[THE POLITICAL STRUCTURE OF MULTICULTURAL SOCIETY: (Kesetaraan Dalam Masyarakat Multikultural: Studi Terhadap Masyarakat Indonesia) ]]>
<![CDATA[Purjatian Azhar]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
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DOI: 10.30762/asketik.v4i2.974
<![CDATA[This paper tries to explain how the true concept of multicultural society in Indonesia is. As a country, Indonesia has a complex diversity of cultures, ethnicities, customs, languages and religions. The emergence of problems in society is inseparable from the presence of social friction and stratification between fellow nationals. Therefore, it is important for people to understand multicultural concepts. In this paper, the writer tries to analyze the concept of multicultural society in Indonesia through a book initiated by Bhikhu Parekh, namely Rethingking Multiculturalism. In addition, it is also important to instill multiculturalism education for the younger generation in facing today's more complex lives.]]>
<![CDATA[PERAN PANGLIMA LAOT DALAM MEWUJUDKAN KEBERLANJUTAN WISATA BAHARI DI PROVINSI ACEH ]]>
<![CDATA[Taufik]]>;
<![CDATA[Lailatussaadah]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
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DOI: 10.30762/asketik.v4i2.975
<![CDATA[Tourism has become one of the sectors contributing to the country's economic growth. In order for tourism to be sustainable, community participation is needed in its management, one of them is the role of customary institutions. This qualitative study aims to categorizing the types of tourism in Aceh and analyze the roles and obstacles of "Panglima Laot"as a Traditional institution that has the authority regulate maritime affairs in local wisdom in Aceh Province. Data collection techniques such as interviews and documentation studies, in the form of collecting and analyzing from several relevant reports, data, articles and journals. The results showed that tourism in Aceh Province can be categorized as seven types, namely: religious tourism, indigenous and cultural tourism, historical tourism, nature tourism, marine tourism, pilgrimage tourism and culinary tourism. The role of “Panglima Laot” is very important in the sustainability of marine tourism in Aceh Province. Because this institution is a recognized and respected existence by the fishing community to regulate and implement marine customary law and other maritime affairs. However, in carrying out their duties there are various obstacles, including the development of human resource capacity, budget and regional boundaries. Therefore we need support from the government for the strengthening of the “Panglima Laot” Institution in managing marine tourism and maintaining the survival of marine ecosystems in Aceh Province.]]>
<![CDATA[DISPARITY OF SILATURRAHMI CULTURE AND NEW WAY OF SOCIETY ON GLOBALIZATION ERA ]]>
<![CDATA[Umi Hanik]]>;
<![CDATA[Ahmad Zahid]]>
<![CDATA[ ASKETIK: JURNAL AGAMA DAN PERUBAHAN SOSIAL Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.976
<![CDATA[Silaturrahmi is an Indonesian culture which is done as a form of gratitude for God's favor providing health for people. The form of old-silaturrahmi is by visiting relatives in turn anytime, but usually for Muslims, it is done during the big holiday, such as Eid al-Fitr and Eid al-Adha. Unlike rural communities, silaturrahmi culture is a moment inherent in daily life, as in rural communities known for sambatan, rewang, mbecek, and ruwatan, actually not only those moments, when meeting neighbors and family usually take time to reprimand and sit together. This warmth is what is currently experiencing disparity in the development of technology that provides video call and chatting applications, such as WhatsApp. It is technological development that shifts rural communities in the culture of silaturrahmi, thus existing of new way to facilitate the silaturrahmi of rural communities, this shift not only creeps into the pattern of silaturrahmi, but the values of religiosity and a new understanding of the culture of silaturrahmi in rural communities that become our homework together, so that the value of religiosity in silaturrahmi culture is still maintained.]]>
<![CDATA[Karyawan Alfamart Kinibalu Kota Palangka Raya sebagai Cheerful Robots ]]>
<![CDATA[Silalahi, Juli Natalia]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
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DOI: 10.30762/asketik.v4i2.969
<![CDATA[The purpose of this study is to explain the meaning of work rationality for Alfamart employees (Crew, ACOS, COS) while serving at PT. Sumber Alfaria Tri Jaya, TBK (Alfamart). The benefits of research are criticizing the workings of capitalism in the objective reality of Alfamart employees. Meaning was analyzed using the perspective of C. Wright Mills about Cheerful Robots. Rationality in Mills's perspective that ratio work must precede objective reality, because objective reality is the exploitation of the human ratio. The present social reality is not the work of ratio work, but the work of technology. Accordingly, Alfamart employees understand their work as technological work, not ratio work. lfamart makes the reproduction of excited robots that are workers who are ready to run Standard Operating Procedures (SOP) from PT. Sumber Alfaria Tri Jaya, TBK. The method used is qualitative research with a qualitative descriptive approach. The results of this study indicate: 1. Alfamart employees do not have the creative power to speak out about the discomfort they get, because all of that is covered with sweet promises from the company. Though the promise is not certain, and the income obtained by Alfamart employees is very far from the owner of PT. Sumber Alfaria Trijaya and structural position holders (Korwil, Inventory Collection/IC, Directors, President Commissioners, etc.). 2. Without realizing by this Alfamart employee that they become Cheerful Robots that are driven by PT. Sumber Alfaria Tri Yaya, Tbk. They consider this work to be fine, even though they know there is a loss they are getting, but it is considered fairness and responsibility. They lose their reason and autonomy of mind.]]>
<![CDATA[Dunia dalam Cengkeraman Invisible Hand: (Telaah Kritis Atas Globalisasi Melalui Mega Proyek Merauke Integrated Food and Energy Estate) ]]>
<![CDATA[Sukma Pramestisari, Nyoman Ayu]]>
<![CDATA[ Asketik: Jurnal Agama dan Perubahan Sosial Vol. 4 No. 2 (2020): Asketik: Jurnal Agama dan Perubahan Sosial ]]>
Publisher : <![CDATA[Prodi Sosiologi Agama ]]>
Show Abstract
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DOI: 10.30762/asketik.v4i2.970
<![CDATA[The Mega Agenda of the Merauke Integrated Food and Energy Estate (MIFEE) project in Papua is one of the global efforts to respond the 2008 world food crisis. This project includes the procurement of food and energy barns for world needs. Around one million hectares of land were cleared for extractive industries in the form of corn, palm oil, rice and sugar cane in the hope of absorbing the local workforce. Unfortunately, this industrialization process has implications for the loss of forests as a source of life, drought, the environment polluted by extractive industrial waste, exploitation of workers also horizontal conflicts. Through the Empire and Multitude approach by Negri and Hardt the analysis leads to the occurrence of biased interests of local, national and global elites as empire in the MIFEE project. With the main principle of neoliberalism, namely the accumulation of capital, the empire exploits natural and human resources on the pretext of global interests. Seeing the struggles of the people are often accommodated by political devide et impera, the offer of multitude can be an alternative solution. Communities all over the world can help in their own ways in the simplest lines, such as reducing consumptive actions and saving lives.]]>
