Huma: Jurnal Sosiologi
Huma: Jurnal Sosiologi, adalah jurnal yang berfokus pada publikasi hasil penelitian di bidang sains sosial, dalam lingkup sosiologi, pemberdayaan masyarakat, budaya, gender dan ekologi. Sesuai dengan namanya "huma", yang memiliki arti "rumah", maka Huma: Jurnal Sosiologi adalah wadah yang didedikasikan untuk pengembangan keilmuan dan berkontibusi dalam pemecahan masalah-masalah sosial. Huma: Jurnal Sosiologi, diterbitkan oleh Prodi Sosiologi Fakultas Ilmu Sosial dan Ilmu Politik Universitas Lambung Mangkurat, bekerjasama dengan Asosiasi Program Studi Sosiologi Indonesia (APSSI). ISSN 2988-5795 Huma: Jurnal Sosiologi, terbit 4 kali dalam satu tahun, yakni bulan Maret, Juni, September dan Desember.
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<![CDATA[Dampak Program Pemberdayaan Masyarakat Melalui Eco Enzim di Desa Garagata Kabupaten Tabalong ]]>
<![CDATA[Muhammad Agrianto Suwandi]]>;
<![CDATA[Setia Budhi]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.87
<![CDATA[The lack of quality Human Resources often causes social and environmental problems, so that it requires community empowerment, one of which is eco enzymes program. The purpose of this study was to determine the impact of the community empowerment program through eco enzymes on the people of Garagata Village, Tabalong Regency. The research approach used is a qualitative approach with a descriptive type. Data was collected through observation, interviews and documentation. The results of this study indicate that the impact is seen through several aspects, such as institutional improvements through the movement of farmer groups, business improvements to production quality, income improvements through thrifty attitudes, improvements to the physical and social environment that are manifested through environmental cleanliness and increased social relations, improvement life marked by income and environmental improvements, community improvements manifested by improved lives. The community empowerment program through eco enzymes is realized through the enabling stage or the introduction of eco enzymes to the Garagata Village community. Activities carried out such as holding socialization and carrying out social actions. The next stage is efforts to change people's conditions for the better or empowering efforts through training in making eco enzymes. The goal is that people have the ability to make eco enzymes independently. The drawbacks of the community empowerment program through eco enzymes in Garagata Village are not reaching the protecting stage, which is an effort to strengthen the effect of eco enzymes from the effects of using chemical drugs in agriculture.]]>
<![CDATA[Kalakuan Bubuhan Cucu Kai: Dua Sisi Kehidupan Remaja Pemain Judi Slot Dalam Bermasyarakat ]]>
<![CDATA[Ahmad Riyadi]]>;
<![CDATA[Arif Rahman Hakim]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.88
<![CDATA[In Telaga Silaba Village there is a group of teenagers who often play slot gambling so that they are seen as a group with negative behavior, but they are also seen as a group with positive behavior because they actively help when there are activities in the community. This study aims to describe the two sides of the life of adolescent slot gambling players in Telaga Silaba Village in their social life. This research uses a type of qualitative research with a descriptive approach. The results showed negative behavior of Bubuhan Cucu Kai in the form they like to play slot gambling, use spending money given by their parents to play slots, then the winning money from playing slot gambling is used to buy alcohol and hang out until morning around 02:00. While the positive behavior of Bubuhan Cucu Kai was in the form of their liking to help with activities in the community such as helping residents' wedding receptions, helping with the funeral process for residents who died and helping with the Isra Mi'raj and Maulid Nabi Muhammad SAW commemorations. This study concludes that the negative behavior of Bubuhan Cucu Kai is based on differences in standard values and norms with the dominant society and there are also social values such as material values, vital values and aesthetic values that underlie this group's negative behavior. Meanwhile, Bubuhan Cucu Kai's positive behavior is based on the existence of several social values that they believe in, such as material values, vital values, religious values and moral values.]]>
<![CDATA[Solidaritas Sosial Dalam Ritual Kepercayaan Masyarakat Adat di Desa Juhu Kabupaten Hulu Sungai Tengah ]]>
<![CDATA[Mi'rajiah]]>;
<![CDATA[Dimas Asto Aji An’amta]]>;
<![CDATA[Setia Budhi]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.91
<![CDATA[Juhu village is a traditional village and maintains belief rituals that have meaning as a binder and controller of the indigenous way of life. The purpose of this study is to analyse rituals that contain social solidarity values in indigenous groups. This research uses a descriptive qualitative approach, with a field research type. The research was conducted in Juhu Village, Batang Alai Timur Sub-district, Hulu Sungai Tengah Regency. Data collection techniques used participant observation, interviews and documentation. The data analysis technique went through the stages of data reduction, data presentation and conclusion drawing. The results showed that the rituals performed by indigenous people in Juhu Village are a form of expressing gratitude to the guardians of the forest, as well as their respect for the spirits of ancestors. The form of respect results in rituals that are believed and still consistently performed by the community. The famous rituals are puja tampa, puja kariwaya, farming ritual, marriage ritual and death ritual. In the implementation of rituals, there are values that can control the social life of the people of Juhu Village. The existing values produce a community order that has strong emotional bonds. The emotional bonds are naturally built due to the similar responsibilities of each member of the community. In addition, the indigenous people in Juhu Village are able to fulfil their needs independently, so they are not so dependent on the outside community. Overall, it can be said that the indigenous community in Juhu Village is a community bound by mechanical solidarity.]]>
<![CDATA[Representasi Pembagian Kerja Dalam Rumah Tangga Keluarga Petani di Desa Sei Bakut Kabupaten Kapuas ]]>
<![CDATA[Salamah]]>;
<![CDATA[Varinia Pura Damaiyanti]]>;
<![CDATA[Sri Hidayah]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.92
<![CDATA[Social construction in society and stereotypes against women have created a double burden on women farmers. This study aims to represent gender differences in farming families. The research used a qualitative approach, Data collection techniques observation, interviews, and documentation. The research was carried out in Sei Bakut Village, Kapuas Kuala District, Kapuas Regency, Central Kalimantan. The results of the study indicate that there is a social construction in the Sei Bakut village community which is instilled from generation to generation from parents to their children that the men in the family are in charge of earning a living and the women in the family. There is a stereotype that women are weak unlike men, and men work with muscle strength and women work with accuracy and neatness so people think that women only work in the domestic sphere and men work in the public sphere. The dual roles experienced by women in Sei Bakut village are roles in the domestic sphere and in the public sphere. Roles in the domestic sphere are roles that are directly related to managing the household, both taking care of children, managing finances, and doing housework such as cooking, washing and cleaning the house. The role in the public sphere is that women participate in earning a living either working on their own land or taking wages on other people's land. There is a social construction in society with stereotypes in a particular group which creates an unequal division of labor both in the household and in the agricultural sector experienced by women so that women spend more time working than men.]]>
<![CDATA[Nilai Tanda dan Nilai Simbol Pada E-Commerce Shopee: Perilaku Konsumsi Mahasiswa FISIP ULM ]]>
<![CDATA[Meiliolibta Utopia]]>;
<![CDATA[Khairussalam]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.95
<![CDATA[The era of globalization, which has increased the level of technological development, has had an impact on the consumption patterns of FISIP ULM students due to the emergence of the e-commerce application, Shopee. This study aims to find out the symbolic value that exists in e-commerce Shopee so that it raises consumption behavior in FISIP ULM students. This type of research uses qualitative research methods with a descriptive approach which will be formulated using the theories of postmodern society, consumer society and hyperreality from Jean Baudrillard. The time of the research was carried out for 3 months with data collection and data analysis carried out. Data collection techniques were carried out by observation, interviews, and also literature studies. The data analysis technique uses the Miles and Huberman interactive model with the following stages: 1) data reduction, 2) data presentation, and 3) drawing conclusions. The results of this study show that the value of the signs and symbols on Shopee greatly influences student shopping interest. Free shipping vouchers are the most popular because they can reduce shipping costs. Apart from that, the large amount of cashback and other facilities, such as: ShopeeFood, ShopeePay, ShopeePay Later, to Shopee Games makes shopee users, especially FISIP ULM students, even more tempted to shop as they wish with this e-commerce shopee. The advice for FISIP ULM students is not to be tempted by symbolic value by always prioritizing needs over wants, being careful and reconfirming the items purchased from the seller.]]>
<![CDATA[Aplikasi Tiktok Sebagai Media Representasi Diri Pada Remaja di SMPN 2 Alalak Kabupaten Barito Kuala ]]>
<![CDATA[Anggraeni Aticka]]>;
<![CDATA[Khairussalam]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.96
<![CDATA[Mobile phones are part of everyday human life, especially if there is the Tiktok application in it which can allow humans to connect with millions of people in various parts of the world. This study aims to determine the self-representation of adolescents at SMP Negeri 2 Alalak, Batola Kuala Regency using the tiktok application as a medium of self-representation. This research uses a qualitative approach. The data in this study were obtained by observing, interviewing and documenting. The data analysis technique used was adapted from Miles and Huberman (2014) covering 4 stages, namely data collection, data reduction, data presentation and drawing conclusions. The results showed that there were several factors resulting from the use of the tiktok application including imitation/psychological factors, suggestion, identification and sympathy. On the imitation/psychological factor, adolescents will imitate public figures in society. In the suggestion factor, teenagers are affected by the existence of advertisements. The identification factor is driven by the desire of adolescents to show their existence in society. Teenagers who are influenced by sympathy because they are inspired by their idols. The results of using Tiktok are adding insight and knowledge to teenagers, increasing creativity and as a medium of propaganda. However, the impact of using Tiktok is reduced study time, detrimental to health and reduced self-representation in the environment. Adolescents' self-representation in using Tiktok is more influenced by several factors, namely imitation/psychology, suggestion and sympathy.]]>
<![CDATA[Menyemai Hidup Berkelanjutan: Etika Lingkungan Hidup Pada Gerakan Pemberdayaan Masyarakat Berbasis Eco Fashion ]]>
<![CDATA[Lisnina]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.102
<![CDATA[The Creative and Smart House Foundation is an institution that runs empowerment programs by producing eco fashion products. This research aims to explain the process of community empowerment based on eco fashion, as well as analyzing its impact from an environmental ethics perspective. This research uses a qualitative approach, with a case study type of research. The data collection techniques used were participant observation, in-depth interviews and documentation. Data were analyzed using the Miles and Hubermann interactive model. The research results show that community empowerment carried out by the Rumah Creative and Pintar Foundation covers the scope of empowerment, empowerment and protection. In terms of approach, it tends to lead to a direct action strategy, characterized by a program of ideas that originate entirely from the Foundation. So what is happening at the Foundation currently is that the target community is consumptive of the programs provided by the foundation. The built community does not show any initiative in certain aspects which are the foundation for the realization of an empowered society. The environmental ethic that is being fostered is ecofeminism. Characterized by empowerment programs that empower socially vulnerable communities, most of whom are women. Trying to review the meanings of human (male) domination of nature and women. So this research sees that the Foundation does not reject human domination. But behind human domination, everything is based on the values of love. Apart from that, the community they support is always careful about production waste, namely not allowing the production waste produced to pollute the earth or have a negative impact on the environment. In this case, the empowerment program is quite capable of changing the perspective of the target community in making life choices.]]>
<![CDATA[Kontradiksi Keberlanjutan Usaha Ekonomi Kreatif Masyarakat di Kampung Purun Kota Banjarbaru ]]>
<![CDATA[Noor Syafitri]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.103
<![CDATA[The people in Kampung Purun, Kota Banjarbaru, depend on creative economic activities based on purun plants. This study aims to analyze the sustainability of the purun plant-based creative economy in the midst of the existence of a diamond mining company in Kampung Purun, Banjarbaru City. This study uses a qualitative approach with a case study type of research. Data collection techniques using participant observation, in-depth interviews and documentation. The results of the study show that creative economic activities through purun woven which the people of Kampung Purun began to develop in 2016 were able to have a positive impact on the community's economy, namely increasing the community's income sources. Purun woven has been highlighted by various parties and circles, one of which is the Banjarbaru City Government which provides support and training for craftsmen to be able to develop purun woven products. Until now there are seven galleries in Purun Village, which accommodate the results of community purun woven. However, behind the progress and success of purun woven-based creative economic activities in Purun Village, there is a big problem regarding its sustainability. Sustainability is on the brink due to the depletion of sources of raw materials (purun plants). The craftsmen do not have their own land for planting purun, making it difficult for the craftsmen to meet the demand for purun raw materials. It was compounded by the fact that the locations where students took purun were in the area of a diamond mining company. This fact made the purun-based creative economy in Kampung Purun even more threatened.]]>
<![CDATA[Bias Cahaya: Paradoks Pemberdayaan Masyarakat Pada Difabel Netra di Kota Banjarbaru ]]>
<![CDATA[Cherry Rabiullan Sari]]>;
<![CDATA[Ismar Hamid]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.104
<![CDATA[Yayasan Kesejahteraan Tunanetra Nusantara and the Kompleks Disabilitas Banjarbaru are implementing empowerment programs for the visually impaired community in Banjarbaru City. This study aims to analyze the strategic approaches applied and the successes achieved by both institutions. This research uses a qualitative approach with a case study research design in two different locations. Data collection techniques include participant observation, in-depth interviews, and documentation. The results show that the empowerment programs for the visually impaired community from both institutions have not reached an ideal level of empowerment. The strategic approaches applied by both institutions include enabling and empowering approaches, while protecting approaches are not yet evident. Enabling or fostering an empowered climate is done through the provision of literacy spaces, information dissemination, and partnerships with the government and private sectors. Empowering activities are carried out through coaching and training in production and packaging, human resources, and technology. The empowerment programs carried out by both institutions have been able to increase the confidence and skills of visually impaired people to be self-reliant, which has resulted in increased income for some of those who have been empowered. However, protective efforts are not yet evident due to the unequal business competition that exists in both institutions. The approach used by YKTN and Pertuni has not always been able to improve the quality of life for blind people, but instead has made them lazy to make better use of themselves. The attitude of charity given by the community to the blind has made most of them more comfortable living on the streets by continuing to beg. Thus, there was a paradox of empowerment in the city of Banjarbaru.]]>
<![CDATA[Dari Gudang Banih Ke Gudang Resi: Perubahan Sosial Petani di Desa Puntik Tengah Kabupaten Barito Kuala ]]>
<![CDATA[Asywadie Syukur]]>;
<![CDATA[Arif Rahman Hakim]]>
<![CDATA[ Huma: Jurnal Sosiologi Vol. 2 No. 3 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP ULM ]]>
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DOI: 10.20527/h-js.v2i3.116
<![CDATA[At the time of harvest, farmers in Puntik Tengah Village are faced with a situation with no choice but to sell as soon as possible to middlemen, when prices tend to be low which has a negative impact on farmers. This study aims to find out and understand how the impact of the existence of Warehouse Receipts has on the social changes of farmers in Puntik Tengah Village, Mandastana District, Barito Kuala Regency. This study uses qualitative research methods, with data collection techniques of observation, interviews, and documentation. Data analysis techniques consist of data reduction, data presentation, and data verification. This research was conducted in Puntik Tengah Village, Mandastana District, Barito Kuala Regency. The results of this study indicate that farmer changes can be seen in system changes such as yield storage space, farmers' convenience in obtaining capital and rice seeds. Increasing the economy and shifting the culture of traditional society. The change in the system can be seen from the results that farmers should get at harvest, the ease with which farmers can get rice seeds. Economic changes can be seen from the activities of farmers. Meanwhile, changes in the culture of traditional farmers can be seen from the looser dependence on capital from relatives, the resolution of agricultural barriers through the availability of warehouse receipt systems, and the function of the farmer's yard. The existence of a warehouse receipt system in Puntik Tengah Village provides high guarantees to farmers in carrying out their agriculture.]]>
