PENDIDIKAN AKHLAK DALAM PERSPEKTIK BUDAYA BATAK TOBA

This research aimed to investigate the relationship between moral education and local wisdom of the Batak Toba culture. The research used qualitative methods and has been approached with field and ethnography studies. The primary data were obtained from field sources through interviews, observation of social media and supported by any others related documents. While secondary data were obtained from library materials that related to moral education and local wisdom of the Batak Toba culture. This study successfully addressed the implementation of nine Batak Toba local wisdom values which were line to akhlaq education : First, kinship (kekerabatan);Second, religious; Third, hagabeon; Fourth, hasangapon; Fifth, hamoraon; Sixth, hamajuaon; Seventh, patik dohot uhum; Eighth, Pengayoman; Ninth, marsisarian. These values ​​were interrelated with the moral education contents: akhlaq towards Allah, akhlaq towards Rasulullah, akhlaq towards oneself, akhlaq towards family, akhlaq towards community, and akhlaq towards the nation. Moreover, the assimilation between cultural values ​​and moral education were transmitted by parents through family education, family gatherings, and traditional events.

DEFORESTASI DAN KETAHANAN SOSIAL

Tingginya laju deforestasi hutan memang menjadi permasalah utama ekologi yang dihadapi oleh dunia pada saat ini. Perubahan iklim dan juga kehilangan ke-anekaragaman hayati merupakan dua masalah ekologi utama yang dihadapi dunia pada saat ini (Skogen et al., 2018). Le Quéré et al (2018) menyebut bahwa 25% permasalahan ekologi dunia tersebut disebabkan oleh deforestasi dan perubahan penggunaan lahan. Indonesia yang dulu dikenal sebagai “zamrud khatulistiwa” merupakan negara yang juga menghadapi tantangan deforetasi hutan. Hidayat et al (2019) menyatakan bahwa hutan memegang empat fungsi sekaligus yaitu fungsi ekologi, ekonomi, sosial dan estetika. Secara ekologis, hutan merupakan satu kesatuan ekosistem yang memegang peranan yang sangat penting untuk menjaga tata lingkungan seperti mengatur tata air, kesuburan tanah dan juga udara. Secara ekonomi, hutan memang memiliki nilai guna langsung seperti pada nilai lahan, penghasil komoditas kayu yang bisa di jual dan sumber mata pencaharian. Bagi masyarakat di sekitar hutan, hutan memegang peranan penting dalam kehidupan sosial mereka yang dianggap sebagai milik bersama yang harus dijaga. Hutan juga bisa dijadikan tempat wisata dikarenakan fungsi estetikanya. Konsep ketahanan sosial yang dimaksudkan dalam buku ini mengacu kepada konsep yang diungkapkan oleh Webersik (2010). Ketahanan sosial menurut Webersik (2010) adalah kemampuan masyarakat untuk beradaptasi terhadap tekanan eksternal ataupun perubahan lingkungan. Ketahanan sosial masyarakat sangat bergantung kepada interaksi faktor sosial dan faktor ekonomi yang kompleks, sehingga interaksi faktor tersebut dapat menjadi modal sosial untuk menjamin kondisi masyarakat tetap bertahan dari tekanan lingkungan. Ketahanan sosial dapat dicapai dengan dua kebijakan yaitu pemberdayaan masyarakat dan juga pemberian akses kepada sumber daya seperti kebijakan hutan kemasyarakatan dan Perhutanan Sosial (PS) (Ireson et al., 2003). Harapan dari kebijakan pemberdayaan ini adalah agar masyarakat tersebut dapat beradaptasi dengan perubahan sumber daya hutan dan lingkungan dengan meningkatkan ketahanan sosial mereka. Deforestasi merupakan tantangan tersendiri bagi Indonesia. Pada buku ini Herman Hidayat berusaha menggambarkan tentang kebijakan pemerintah dan juga stakeholder lainnya, dalam memberdayakan komunitas masyarakat yang ada di sekitar hutan untuk dapat memiliki ketahanan sosial dan juga ekonomi. Sebagai gambaran umum terdapat delapan bagian dalam buku ini yang di awali oleh pengantar yang menjelaskan mengenai benang merah antara deforestasi, kemiskinan dan ketahanan sosial. Selanjutnya terdapat 4 bagian dari buku yang membahas mengenai deforestasi yang berdampak buruk bagi ekologi dan juga ketahanan sosial masyarakat sekitar hutan. Selain 4 bagian tersebut, terdapat 1 bagian buku yang masing-masing bagiannya membahas mengenai keberhasilan program pemberdayaan masyarakat di sekitar hutan dan sebaliknya. Pada bagian lain juga dipaparkan mengenai ketidakberhasilan program pemberdayaan yang diakibatkan oleh faktor ekonomi. Secara khusus, terdapat bagian dalam buku ini yang membahas penegakan hukum terhadap deforestasi yang terjadi terkait dengan kegiatan perkebunan kelapa sawit dan juga Hutan Tanaman Industri (HTI).

DISINFORMASI KEAGAMAAN DI INDONESIA: TINJAUAN WACANA

This paper attempts to describe the disinformation on communism, the Republic of China, and Chinese Indonesians that show the correlation between ethnicity and religious sentiments, especially Islam intertwined with historical narratives from the early days of the establishment of the Republic of Indonesia. The interwoven narratives were used to describe a projection of disinformation impact desired by the disinformation actors. Data on religious disinformation discourse was obtained from the cekfakta.com managed by the Indonesian Anti-Defamation Society (Mafindo). The site confirmed whether or not the information is classified as disinformation. The data were analyzed using the theoretical foundation of critical discourse analysis proposed by Fairclough (1989; 1992; 1995) and speech acts developed by Austin (1968) and Searle (1969). Islamic religious disinformation in Indonesia may have a high degree of persuasion since it has a historical foundation, the underlying narrative is maintained by authoritative actors, and is supported by economic inequality conditions among groups of people associated with aspects of religion and ethnicity. This persuasion power can ignite the mental state of the recipient of disinformation dominated by anger, hatred, or revenge in interpreting a discourse. This disinformation can also change the demographic resource potentials into political resources because it is able to reach the majority of Indonesia population. The incident of Chinese worship houses burning in Tanjung Balai shows that the religious disinformation also brings about a potency to escalate into riots or conflicts among groups of people.

SIMBOKRONIK KOMUNIKASI

Fenomena unik yang hadir dalam setiap kehidupan manusia tetapi belum tentu diakui oleh dunia social bermasyarakat. Hadir dalam kehidupan sosial adalah salah satu orientasi seksual yang sering didengar oleh istilah gay. Gay adalah istilah yang digunakan pada individu gay yang menyatakan diri terbuka dan dapat hadir dalam kehidupan social bermasyarakat. Penelitian ini menggunakan pendekatan penelitian kualitatif dengan menggunakan teori, metodologi, dan tradisi dalam ilmu komunikasi yaitu fenomenologi, perspektif teoritis yang penulis gunakan dalam penelitian ini dari Maurice Ponty, tentang tubuh dan perspektif, yang dalam penelitian ini penulis menghasilkan simbokronik komunikasi yang tercipta dari stereotype masyarakat.

PROBLEM SEMANTIS DAN SOLUSI PEMAHAMAN MULTIKULTURALISME, INTERKULTURALISME, DAN CROSS-CULTURAL

A semantic problem arises around the terms Multiculturalism, Interculturalism, and Cross-Cultural. The first two terms are involved in intensive discussion, while the last term tends to be in the realm of praxis. Semantic problems begin with Multiculturalism as a term that has many meanings. This problem received a response in the form of multiculturalism as an approach to the clarity of its features. In the development of perspectives, a multiculturalism problem occurs when dealing with the term Interculturalism as a comparative approach. There are two perspective arguments; arguments that support Multiculturalism and responsive arguments. Discussion of the problem increases when “interculturalism” is used to show a specific model of “managing cultural diversity” in Quebec which is articulated in explicit opposition to Canadian multiculturalism, but differs from important respect from the European interculturalism model. The two approaches contain indications of strategic advantages in the shift to the term “interculturalism” because the term “multiculturalism” is seen as being politically tarnished over the past decade. At the height of the discussion there was criticism of the flow of Multiculturalism studies which almost completely ignored the contributions of primary disciplines, especially anthropology and social psychology, especially contact theory. Finally, three points of understanding solutions can be proposed; (1) Multiculturalism is a holistic concept and an ideological basis of recognition of cultural differences, (2) Interculturalism is a model of managing cultural differences according to different regional cultural bases, (3) Cross-cultural interaction patterns, action programs, skills, and conflict management instruments.

MENJAGA SEHAT, MENJAGA ADAT PRAKTIK PENGOBATAN TRADISIONAL TUMPUROO DAN PELESTARIAN ADAT DI HUKAEA-LAEYA

The Hukaea-Laeya community has been established as a customic village inhabited by the ethnic of Mororene who still strongly believe in tumpuroo whose function is as a traditional healer. In terms of medical treatment, even until nowadays the people of Hukaea-Laeya still place a great trust in tumpuroo. The existence of tumpuroo is very closely related to the preservation of Moronenean traditional culture and health. This paper aimed to explain the traditional practices of tumpuroo with various values ​​and perspectives and their influence on the preservation of tradition, especially spells. The study was conducted with the ethnographic method in Hukaea-Laeya with data collection techniques through observation and in-depth interviews. From the data analysis, it could be explained that tumpuroo had a strategic role in protecting Moronenean's public health from illness and disease. On the other hand, tumpuroo also became important actors in the effort to preserve local wisdom stored in medical spells. Moreover, when the concept and worldview about health was also connected with the process of preserving customs related to ancestral spirits and the transcendental figures. The social health role of the tumpuroo could be enhanced by the government to encourage the promotion and development of health based on the capacity of local communities.

Formasi Sosial di Desa Kerta Buana: Transformasi dari Masyarakat Pertanian menjadi Masyarakat Pertambangan

Community in Kerta Buana village developed by Indonesia government in 1980 through transmigration program were farmers. Meanwhile, farmland which received of transmigrant that time was 1¾ hectare (ha); one hectare of the land is for tidally irrigated rice, and ¾ hectare of the land is for dryland crop. Biside that, each transmigrant also received ¼ hectare land for home garden. Through the land which was given by government to transmigrants, before 2000, Kerta Buana village could be created as centre of paddys for Tenggarong Seberang subdistrict result of some paddyfield which made of transmigrants. However, effect of coal mining expantion and change of mining method from underground pit mining to open pit mining, center of paddys term move slowly become center of mine holes, it consequence so many mine holes are open because they are not reclaimed. Social formation of the community also changes from agriculture activity whose ever to dominate activity there to activity is whole depent coal mining activity dynamic in Kerta Buana village and its surrounding. This paper tries to explain social formation dynamic happening there as the attendance of mining business who sponsored by government through some permits given to many companies which able to change transmigration area with agriculture activity becoming coal mining area with varians of economic activities together.

POLEMIK PERTANAHAN DI DAERAH ISTIMEWA YOGYAKARTA

The long history, strong culture and services of the Sultanate in the independence process are the main reasons why Yogyakarta is designated as a special region. There are five things regulated in the Privileges Law, one of which is land. The thing that is then interesting to study is how actually land arrangements in DIY (Daerah Istimewa Yogyakarta) are. This paper was written using two sources, namely interviews and literature studies. Normatively, land regulation in DIY was derived in Perdais No.2 / 2017. With the sultan's big ambition to put in order and carry out a re-inventory which was claimed based on the Dutch heritage map. There are 13,226 lands in Sultan Ground and Pakualaman Ground which are targeted to be completed in the inventory by 2024. In contrast to other regions, there are three land regulatory agencies in Yogyakarta. Department of Land and City Spatial Planning, Panitikismo, and the National Land Agency. There have been several land conflicts in the implementation of the Sultanate Land control policy. Village land claims are part of the sultanate land. Eviction of traders in order to control the Sultan ground and non-native Chinese citizens are not allowed to own land in Yogyakarta. Based on the explanation above, the privileges of land management in fact still cause conflicts with the community and even the village government. So, this paper is interesting to discuss, because it raises a discourse that is included in the sacred realm of an established authority in Yogyakarta.

SEJARAH MIGRASI DAN EKSISTENSI MIGRAN ETNIS BUGIS DI PERANTAUAN

This study aims to analyze the history of migration and the existence of ethnic Bugis in Jambi Province. The results showed that: the history of Bugis ethnic migration to the Jambi region was a long history since the period after Indonesia became independent. The political and security turmoil after Indonesian independence encouraged Bugis ethnic to migrate to areas they considered safe and there were networks of Bugis ethnic communities in the region. The ecological adaptation process is carried out by ethnic Bugis because of differences in environmental conditions faced by environmental conditions in the area of origin. Bugis ethnics carry out a process of ecological adaptation that is different from the origin area with the aim of supporting efforts to develop livelihood systems overseas. The livelihood systems developed by Bugis ethnicity are related to intra-social fabric links and between ethnic Bugis communities that are overseas. Social capital in the lives of ethnic Bugis overseas makes it easier for them to develop a livelihood system, supports the process of adaptation to new environments overseas and is even able to encourage a number of individuals to own assets and control the overseas economy. The social capital involved also engages close social relations with other ethnic groups in overseas locations such as the ethnic Malays and ethnic Duano who are indigenous people in the Kuala Jambi region as well as other ethnic migrants who also migrate to the region.

INDONESIA DI TENGAH BELANTARA DIGITAL

Akhir-akhir ini kita sering mendapati kabar bohong atau hoaks yang muncul di lini masa media sosial kita. Menurut laporan isu hoaks dari Kementerian Komunikasi dan Informatika (Kementerian Kominfo) pada April 2019 tercatat sebanyak 486 hoaks teridentifikasi, 209 diantaranya adalah hoaks dengan kategori politik. Hoaks dengan kategori politik adalah berupa kabar bohong yang menyerang KPU dan Bawaslu calon presiden dan calon wakil presiden, serta partai politik peserta pemilu. Hoaks jenis itu mencuat karena pada saat itu adalah momen pemilu. Sepanjang Agustus 2018-April 2019 terkumpul laporan sebanyak 1.731 hoaks, terus meningkat pada 17 April saat gelaran pemilu berlangsung. Sebanyak 620 hoaks merupakan kategori politik, 210 hoaks merupakan kategori pemerintahan, 200 hoaks merupakan kategori kesehatan, 159 hoaks merupakan kategori fitnah, dan 113 merupakan kategori kejahatan, dan sisanya isu lainnya (detik.com). Lalu kenapa penyebarannya sangat begitu cepat dan masif? Tak bisa kita mungkiri, bahwa perkembangan teknologi dan disrupsi di era digital melaju dengan cepat layaknya kendaraan yang melaju di jalan bebas hambatan (tol). Asumsi pengarang buku jagat digital ini akan media sosial adalah sebagai jalan raya gratis yang mana siapa pun dapat menggunakan layanan tersebut. Namun dibalik gratisnya layanan, tanpa kita sadari ada perangkap pengawasan (surveillance) dimana platform penyedia layanan dapat memasangi “jalan raya” tersebut dengan CCTV atau kamera-kamera pengawas. Gerak-gerik pengguna layanan dan data pribadinya terekam oleh kamera-kamera pengawas tersebut.