cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
RUDI SALAM
Contact Email
pinisi.pjss21@gmail.com
Phone
+6285211842168
Journal Mail Official
pinisi.pjss21@gmail.com
Editorial Address
Jl. Raya Pendidikan Kampus UNM Gunungsari Baru Makassar
Location
Kota makassar,
Sulawesi selatan
INDONESIA
Pinisi Journal of Social Science
Published by Universitas Negeri Makassar
ISSN : 28302494     EISSN : 28299256     DOI : -
Core Subject : Education, Social,
Social Sciences Other
Pinisi Journal of Social Science. Published by the peer review process and open access with p-ISSN: 2830-2494 and e-ISSN: 2829-9256. Pinisi Journal of Social Science. Intended as a media of information and arena of philosophical, theoretical, methodological debates related to social science issues . Pinisi Journal of Social Science: a journal of the results of thought, research, and development in the science of Social Science. invited scientists, activists, and public officials to write issues related to Social Science. Articles can be research or conceptual. Published by Faculty of Social Science and Law. published three times a year on May, September, and January.
Arjuna Subject : Ilmu Sosial - Sosiologi dan Ilmu Politik
Articles 91 Documents
 6   7   8   9   10 
Developing Independent Learners through Metacognitive Self-Assessment Strategies in Anthropology Education Based on Outcome-Based Education Dimas Ario Sumilih; Atma Ras
Pinisi Journal of Social Science Vol 4, No 3 (2026): Januari
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v4i3.86090

Abstract

This article discusses the development of independent learners through metacognitive self-assessment strategies in anthropology education based on Outcome-Based Education at the Department of Anthropology, Faculty of Social Sciences and Law, Makassar State University. This study is motivated by the need for anthropology education that not only emphasises mastery of concepts regarding humans, culture, society, identity, and social change, but also requires students to be able to consciously plan, monitor, assess, and improve their learning processes. The method used is a conceptual study employing a contextual literature review approach, examining literature on metacognition, self-evaluation, independent learning, formative assessment, anthropology education, and the principles of Outcome-Based Education. The results of the study indicate that metacognitive self-evaluation can be integrated through reflective rubrics, learning journals, self-assessment, guiding questions, and formative feedback to strengthen the relationship between learning outcomes, classroom activities, assessment, and evidence of student competence. This strategy contributes to shaping anthropology students who are reflective, critical, responsible, and capable of applying anthropological knowledge analytically to understand socio-cultural realities.
Entertainment ≠ Culture: Reclaiming Epistemic Precision as Decolonial Practice Arnold Udoka
Pinisi Journal of Social Science Vol 4, No 3 (2026): Januari
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v4i3.87300

Abstract

This paper identifies a foundational epistemic violence in Nigerian public, policy, academic, and non-state discourse: the interchangeable use of “entertainment” and “culture.” Grounded in decolonial epistemology (Smith, 2012; Mignolo, 2007), the study argues that this substitution is not semantic slippage but the systematic dismantling of indigenous knowledge categories. Through critical discourse analysis of 120 texts published between 2020 and 2025, and a controlled transmission experiment with 40 participants, we demonstrate that entertainment is a minuscule aspect of culture, not its synonym. When “entertainment” substitutes for “culture,” 82.5% to 86.2% of epistemic components disappear from discourse, and 74.4% to 87.2% of cultural knowledge is deleted in transmission. Analysis reveals four epistemic boundaries (purpose, time, authority, and scope) that operate on distinct logics. Entertainment runs on audience amusement, clock time, and producer authority, transmitting only 10 to 15 percent visible form. Culture runs on community continuity, body time, and elder/knowledge-keeper authority, transmitting 85 to 90 percent invisible function, including cosmology and rules of transmission. Collapsing these categories constitutes epistemic violence by erasing the conditions that make indigenous knowledge transmissible (Spivak, 1988; Smith, 2012). We propose the CARE Protocol as a decolonial standard: Context First, Authority Present, Rules of Transmission, and Exit Ritual. The study connects this protocol to choreographic jurisprudence (Udoka, 2026, para. 4), positioning lexical justice as the first statute in a decolonial legal code. Recommendations include legal separation of “culture” and “entertainment” in national policy, renaming university departments to “Cultural Transmission Studies,” media style-guide reform, and grant-compliance mandates that require CARE. The study concludes that lexical justice is the necessary first step toward epistemic justice and decoloniality.
The Imperative of Prophetic Responsibility in a Milieu of Moral Bankruptcy and Leadership Failure: Prophet Amos in the Context of Modern-Day Nigeria Festus Osom Omosor
Pinisi Journal of Social Science Vol 4, No 3 (2026): Januari
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v4i3.88256

Abstract

This study critiques the deplorable moral and leadership condition of the Nigerian nation while examining the role of prophets in nation-building. Against the backdrop of the responsible and reformist engagement of Prophet Amos in eighth-century Israel, the study identifies the failure of prophets, understood here as Christian clerics, to adequately respond to and address the pervasive moral bankruptcy and socio-political problems in modern-day Nigeria. The objective is to confront those who claim to be the mouthpieces of God in Nigeria with their prophetic failures and to call them to conscientiously discharge their divine responsibility of moulding and guiding the Nigerian nation towards the realisation of an ideal society characterised by ethical and moral probity in leadership, which is a necessary condition for a stable, crisis-free society. The study is essentially qualitative and sociological. It employs discourse analysis to examine the prophetic character of Amos, complemented by participant observation, real-life experience, and hands-on knowledge of the Nigerian situation. The study situates Amos' voice of social justice and reformation, emphasising its applicability in a society characterised by moral decay, leadership failure, corruption, and social injustice. Findings reveal that the moral failures of Nigerian society, as manifested in greed, corruption, political manipulation, abuse of power, social injustice, and religious compromise, mirror the circumstances that prompted Amos' call to prophetic judgment. Modelling Amos, the study underscores the imperativeness of prophetic responsibility in addressing the Nigerian problem. It therefore charges prophets, as reformers and nation builders, to speak truth to power without compromise, fear, or favour.
The Diplomacy of Displacement: Nigeria's Foreign Policy and the Governance of Internal Migration in the Lake Chad Basin, 2014–2025 Obaji-Akpet Immaculata Ofu; Owa Egbara Owa
Pinisi Journal of Social Science Vol 5, No 1 (2026): May
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v5i1.88594

Abstract

The Boko Haram insurgency and its regional consequences have generated one of the world's most severe displacement crises, with over 2.5 million people displaced across Nigeria, Niger, Chad, and Cameroon. While the humanitarian dimensions of this crisis have received considerable scholarly and policy attention, the diplomatic dimensions remain significantly underexplored. This paper examines how Nigerian foreign policy has addressed the governance of cross-border displacement in the Lake Chad basin from 2014 to 2025. It argues that Nigeria has pursued a dual and often contradictory strategy of securitisation and regional cooperation. On one hand, Nigerian policymakers have framed displacement primarily as a security threat, justifying military responses and border controls. On the other hand, Nigeria has engaged in multilateral diplomacy through the Lake Chad Basin Commission and the Multinational Joint Task Force, recognising that displacement cannot be managed unilaterally. The paper analyses the tensions between these two approaches, the implications for the protection of displaced persons, and the lessons for understanding how states in the global South navigate the intersection of security, migration, and diplomacy. Drawing on securitisation theory and the emerging literature on migration diplomacy, the study contributes to the growing field of research on the foreign policy dimensions of internal displacement and offers policy recommendations for a more coherent Nigerian approach to regional displacement governance.
The Pendulum of Strife: Cyclical Activation, , and the Political Economy of the Tanzania-Malawi Territorial Dispute (1964–2025) Augustus Caesar Rwelengera; Jacob Joachim Lisakafu; Miraji Kitigwa
Pinisi Journal of Social Science Vol 4, No 3 (2026): Januari
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v4i3.87891

Abstract

This paper challenges the conventional framing of the Tanzania-Malawi territorial dispute as a static legal conflict rooted in the ambiguities of the 1890 Anglo-German Heligoland Treaty. It proposes a novel cyclical model of activation and dormancy to explain the dispute's intermittent intensity over six decades. Moving beyond a purely legal analysis, the study employs a political economy lens to argue that the conflict's volatility is primarily driven by the domestic political calculations and economic imperatives of governing elites in both nations. Utilising primary sources from national archives, parliamentary records, and stakeholder interviews, the paper identifies three distinct phases: intense activation in the 1960s and 1970s fuelled by clashing presidential ideologies; a prolonged dormancy from 1975 to 2010 marked by diplomatic normalisation and robust local cross-border trade; and a sharp reactivation in 2011 triggered by the discovery of hydrocarbon resources. A key finding is that during dormancy, the border successfully decouples from state politics, becoming a site of deep socio-economic interdependence that state-level animosities fail to sever. The central thesis contends that reactivation is a strategic elite tool used to divert public attention from domestic crises or to capture sudden economic opportunities, not to resolve legal claims. The study concludes that international mediation fails because it addresses legal symptoms rather than these political-economic drivers. Successor administrations also lack the will to resolve an inherited issue that can be easily ignored or weaponised, perpetuating a cycle of deliberate ambiguity. This model offers a new framework for analysing other dormant border disputes, highlighting the primacy of domestic political economy over international law.
“We Are All Potential Migrants”: Insecurity, Forced Displacement, and the Remaking of Rural Livelihoods in Northwestern Nigeria, 2018–2025 Felix Tabi Okorn
Pinisi Journal of Social Science Vol 5, No 1 (2026): May
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v5i1.88263

Abstract

The escalation of armed banditry in northwestern Nigeria since 2018 has generated one of the country’s most severe displacement crises, forcing over 300,000 people from their rural communities across Zamfara, Katsina, Kaduna, Niger, and Sokoto States. While existing scholarship has focused on the immediate humanitarian dimensions of this crisis and on the military and policy responses of the state, considerably less attention has been paid to the long-term reconfiguration of rural livelihoods among displaced populations. This article examines how forced migration induced by banditry has reshaped agricultural practices, labour markets, and land tenure systems in both source communities and host areas. Drawing on a political economy framework and the concept of forced immobility, the study employs a mixed-methods design combining a household survey of 300 displaced and host-community households across three local government areas in Zamfara and Katsina States with in-depth interviews with community leaders, agricultural extension workers, and local government officials. Findings reveal that displacement has precipitated a fundamental restructuring of agrarian livelihoods characterised by the collapse of household food production, the transformation of land access from customary to monetised arrangements, the erosion of communal labour systems, and the emergence of new patterns of dependency on humanitarian assistance and urban informal economies. The study further demonstrates that displacement does not affect all households uniformly. Differential access to social networks, financial capital, and off-farm skills produces divergent livelihood trajectories, with some households achieving partial recovery while others descend into chronic vulnerability. The paper concludes that displacement is not merely a temporary disruption but a process of profound economic restructuring with lasting implications for food security, rural governance, and the political economy of the region.
Theologico-Moral Interpretation of Leviticus 18:21 and 20: 2-5 in the Context of Wealth-Induced Ritual Killings and its Implications for Socio-Economic Security in Nigeria Festus Osom Omosor; Chibeze Igba Obigbor
Pinisi Journal of Social Science Vol 5, No 1 (2026): May
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v5i1.88630

Abstract

Ritual killing and human sacrifice are ancient practices preserved in various oral and literary traditions, including the Old Testament. While ancient Israel borrowed the practice from the traditions of the Ancient Near East, there is evidence that it was deprecated by Yahweh in the Old Testament, owing to the sanctity of life, and this is significant in present-day society. The increasing incidence of ritual killings motivated by the quest for wealth has become a major moral, religious, and security challenge, threatening human dignity, public safety, and national development. This study is a moral and theological interpretation of Leviticus 18:21 and 20:2-5 in the context of wealth-induced ritual killings and the implications for social security in Nigeria. The study is qualitative, descriptive and analytical in approach, employing historical-grammatical and contextual exegetical methods. The findings revealed that Leviticus 18:21 and 20:2-5 unequivocally condemn ritual killing and human sacrifice as violations of God's holiness and the sanctity of human life. It also found that wealth-induced ritual killings in Nigeria are fuelled by greed, materialism, unemployment, weak moral values, and the desire for quick wealth, and these practices have adversely affected human dignity and society in general. The study concludes that the theological and moral teachings of Leviticus 18:21 and 20:2–5 remain relevant in addressing wealth-induced ritual killings in Nigeria. It recommends strengthening moral and religious education, effective law enforcement, and promoting biblical values that uphold the sanctity of human life, justice, and accountability as essential measures to enhance social and economic security.
Ritual as Rehabilitation: Pentecostal Prison Ministries and the Spiritual Remaking of Incarcerated Bodies in Calabar, Cross River State Kenneth Onah Odibu; Gabriel Aduma Odey; Gregory Ajima Onah
Pinisi Journal of Social Science Vol 5, No 1 (2026): May
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v5i1.88198

Abstract

 The prison has emerged as a significant site of Pentecostal expansion in contemporary Nigeria, with churches establishing ministries that conduct worship services, deliverance sessions, and baptismal ceremonies within correctional facilities. This paper examines Pentecostal prison ministries in Calabar, Cross River State, arguing that they represent a distinctive form of spiritual governance operating at the intersection of state power and religious authority. Drawing on the anthropology of religion, the sociology of punishment, and the literature on African Pentecostalism, the paper analyses how Pentecostal practices of deliverance, spiritual warfare, and baptism function as technologies of inmate transformation, constituting a spiritual rehabilitation that complements and sometimes competes with the secular programmes of the Nigerian Correctional Service. The study explores the complex motivations underlying inmates' religious participation, ranging from genuine spiritual seeking to strategic performance designed to secure material benefits and demonstrate rehabilitation for parole boards. It further examines the gender dynamics of prison ministry, the theological justifications offered by Pentecostal pastors for their prison work, and the implications of religiously motivated rehabilitation for understandings of justice and punishment in contemporary Nigeria. The paper concludes that Pentecostal prison ministries represent a significant but understudied dimension of the relationship between religion and the state in Africa, one that challenges secular assumptions about the purposes and practices of incarceration.
Theorising Widowhood: Feminist Philosophical Perspectives on Widowhood Practices and the Politics of Inheritance in Southeastern Nigeria Mary Julius Egbai
Pinisi Journal of Social Science Vol 5, No 1 (2026): May
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v5i1.88379

Abstract

Widowhood practices in many African societies, including mourning rituals, property inheritance, and levirate marriage, have been the subject of extensive feminist critique. These practices have been condemned as patriarchal, oppressive, and in violation of women’s rights. However, the feminist philosophical literature on widowhood has often been framed in terms of a binary opposition between tradition and modernity, with tradition coded as oppressive and modernity as liberating. This paper argues that this binary is inadequate for understanding the moral complexity of widowhood practices. Drawing on the work of African feminist philosophers and on ethnographic studies of widowhood in southeastern Nigeria, the paper develops a nuanced analysis of widowhood that recognises both the genuine harms that some practices inflict and the ways in which widowhood can also be a site of women’s agency, solidarity, and resistance. It proposes a contextual feminist approach that evaluates widowhood practices not against an abstract standard of individual autonomy but against the concrete conditions of women’s lives. The paper contributes to feminist philosophy by demonstrating the need for culturally situated analyses of gender oppression that attend to the specific institutions, practices, and beliefs that shape women’s experiences.
The Semiotics of the Ekpe Masquerade: A Multimodal Analysis of Ancestral Presence and Political Authority in Cross River Cosmology Aaron Ogbonnah Nwogu
Pinisi Journal of Social Science Vol 4, No 2 (2025): September
Publisher : Universitas Negeri Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26858/pjss.v4i2.87177

Abstract

The Ekpe masquerade of the Cross River basin is conventionally studied as a cultural performance, a ritual event, or a political institution. Yet it is also, and perhaps fundamentally, a semiotic event of extraordinary density, a moment when multiple sign systems, visual, auditory, kinetic, spatial, and ingestive, converge to produce the effect of ancestral presence. This article offers a multimodal semiotic analysis of the Ekpe masquerade, arguing that it constitutes a sophisticated technology for manifesting Mfam, the ancestral force that underwrites political authority and moral order in Ejagham and Efik cosmology. Drawing on Peircean semiotics, particularly the triadic division of signs into icons, indices, and symbols, and on Kress and van Leeuwen's (2001) framework for multimodal social semiotics, the study analyses the masquerade across five semiotic modes: the visual semiotics of the costume and its nsibidi embellishments, the auditory semiotics of the sacred drum and ritual silence, the kinetic semiotics of the masquerade's movement and gesture, the spatial semiotics of the lodge and the performance arena, and the ingestive semiotics of the kola nut covenant that accompanies the masquerade's appearance. Data are drawn from ethnographic fieldwork conducted in Cross River State between 2019 and 2024, including observations of twelve masquerade performances, interviews with twenty-two Ekpe initiates, and analysis of the extensive ethnographic and historical literature on Ekpe (Nair, 1972; Latham, 1973; Röschenthaler, 2011; Nwosu, 2016; Aniche, 2020). The analysis reveals that the masquerade operates through a layered semiotic strategy in which iconic resemblance (the costume as leopard), indexical pointing (the drum as ancestral voice, the kola stain as covenant seal), and symbolic convention (nsibidi signs as esoteric code) are woven together into a single, overwhelming communicative act. The article further argues that the masquerade's semiotic efficacy depends on a principle of "controlled polysemy": the signs are designed to be read differently by different audiences, initiates, uninitiated community members, and outsiders, creating a hierarchy of interpretive depth that reinforces social stratification. The article also examines what happens to the masquerade's semiotic structure when it migrates from the sacred lodge to the secular space of the Calabar Carnival, arguing that this "semiotic remediation" simultaneously dilutes and preserves the masquerade's power, producing a "tourist leopard" that carries residual sacredness into the marketplace. The study concludes by proposing that the Ekpe masquerade represents a multimodal semiotic technology for rendering the invisible visible and the absent present, a function that challenges Western semiotics' privileging of referential language and invites a broader, more embodied understanding of how signs work in the world.

Page 9 of 10 | Total Record : 91

 6   7   8   9   10 

Filter by Year

2022 2026


Reset
Filter By Issues
All Issue Vol 5, No 1 (2026): May Vol 4, No 3 (2026): Januari Vol 4, No 2 (2025): September Vol 4, No 1 (2025): May Vol 3, No 3 (2025): January Vol 3, No 1 (2024): May Vol 2, No 3 (2024): January Vol 2, No 2 (2023): September Vol 2, No 1 (2023): May Vol 1, No 3 (2023): January Vol 1, No 2 (2022): September Vol 1, No 1 (2022): May More Issue