EMIK: Jurnal Ilmiah Ilmu-Ilmu Sosial berisi artikel-artikel ilmiah dalam bidang ilmu-ilmu sosial yang didasarkan pada hasil-hasil penelitian yang relevan, teori dan review buku Diterbitkan : Universitas Muslim Maros ISSN 2654-394X (media cetak) ISSN 2654-4261 (media online) Alamat Redaksi: Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511 Email: emik@umma.ac.id Website: https://ejournals.umma.ac.id/index.php/emik
Pemberdayaan Temporer: Kritik Sosiologis terhadap Program Anugerah Desa Wisata Indonesia di Kabupaten Gowa
The development of tourist villages in recent years has become one of the government's main strategies in encouraging locally based economic growth while strengthening the independence of village communities. Unlike previous research, which generally focused on tourism potential, economic impact, community participation, and the success of government programs in developing tourism villages, post-program sustainability and the commodification of empowerment in the context of tourism villages are still relatively limited in the existing literatures, this study deals with post-program dynamics, particularly regarding the sustainability of community empowerment following the implementation of the Indonesian Tourism Village Award program, initiated by the Ministry of Tourism and Creative Economy since 2021. It aims to uncover the discrepancy between program objectives and empirical realities on the ground, where empowerment tends to be temporary and unsustainable. This qualitative research with a case study approach was conducted in Manuju Tourism Village, Gowa Regency. Data were collected through in-depth interview and field observation. There were 11 informants participated in this study, consisting of a village head, village secretary, Pokdarwis chairman, Karang Taruna members, social activists, business actors (MSMEs), two waterfall managers, and three community members. The findings indicate that, following the program's completion, empowerment activities stagnated and declined, reflected in the weakening of local institutions (Pokdarwis), declining community participation, and limited ongoing government support. These findings indicate that empowerment within the program tends to be temporary and performative, oriented more toward meeting competition-based indicators than fostering long-term social transformation. From a sociological perspective, this condition reflects the commodification of empowerment, where empowerment practices are constructed as part of the program's representation rather than as a sustainable, community-driven process. Therefore, this study recommends a reorientation of program design from a competition-based model toward a sustainable facilitation approach, which emphasizes building community capacity and capabilities, as well as institutionalizing participation through strengthening local institutions.
Copyright (c) 2026 Nur Riswandy Marsuki http://creativecommons.org/licenses/by-sa/4.0
Antara Estetika dan Fungsi: Negosiasi Tren Fashion Korea di Kalangan Remaja Makassar
The Korean Wave phenomenon has transformed the lifestyle landscape of adolescents in Indonesia; however, previous studies have tended to focus on visual adoption and the influence of social media without examining the mechanisms of material negotiation in everyday life. This study aims to explore how adolescents in Makassar negotiate Korean fashion aesthetics with local functional needs and the implications for their consumption behavior. This qualitative research was conducted in Makassar. Participant observation and in-depth interviews are combined data collection methods. There six informants involved in this study and they are adolescents aged between 17 and 25 years. This study reveals that the adoption of Korean trends is not achieved through passive imitation, but rather through a process of material glocalization. The findings indicate that while the “clean look” and elegant aesthetics are the main attractions, adolescents actively modify their choice of clothing materials for comfort in a tropical climate and to comply with local norms of modesty. Furthermore, exposure to social media triggers consumption behaviour through FoMO mechanism. However, there is strong individual agency in curating trends to ensure they remain functional. It is argued in this article that adolescents act as glocal actors who “domesticate” transnational aesthetics to align modern identity with local cultural realities.
Copyright (c) 2026 Irma Irma http://creativecommons.org/licenses/by-sa/4.0
Cedera ACL: Pengalaman Tubuh, Persepsi Diri, dan Rekonstruksi Identitas
Anterior Cruciate Ligament (ACL) injury is one of the most common knee injuries experienced by athletes, particularly in sports involving rapid changes of direction, zigzag movements, and sudden acceleration-deceleration. Existing studies on ACL injury have predominantly focused on biomechanical aspects, causes of injury, and medical recovery, while the subjective experiences of survivors and their impact on self-identity construction remain relatively underexplored, especially within the Indonesian socio-cultural context. This study aims to analyze the lived experiences of ACL survivors after injury and to understand how the rehabilitation process shapes and reconstructs their self-identity. This qualitative research employed a phenomenological approach and was conducted in Makassar. Data were collected through in-depth interviews and participant observation involving eleven informants consisting of ACL survivors, physiotherapists, and family members of survivors, who were purposively selected based on their experiences and involvement in the rehabilitation process. The findings reveal that ACL injury triggers an identity crisis characterized by the loss of social roles as active individuals, the emergence of self-perceptions as vulnerable individuals, and experiences of bodily alienation following surgery. Dependence on others and fear of re-injury further reinforce these identity changes. However, the rehabilitation process functions not only as a space for physical recovery, but also as a social arena in which survivors gradually rebuild self-confidence and reconstruct their identities through environmental support, social interaction, and evolving bodily experiences. This study contributes to the sociology of the body and health studies by demonstrating that injury recovery is also a social process involving the reconstruction of self-meaning, bodily experience, and social relationships in everyday life. It is argued in this article that ACL injury not only affects individuals physically, but also influences how they perceive their bodies and rebuild identity as well as self confidence after experiencing major changes post-surgery.
Copyright (c) 2026 Ryawuddin Botutihe, Nurul Ilmi Idrus http://creativecommons.org/licenses/by-sa/4.0
Bukan Sekadar Utara dan Selatan: Kajian Kritis terhadap Binaritas dalam Wacana Global North-South
The study of international development politics initially had a status quo which was studied by categorizing countries between the North (“Global North”) and the South (“Global South”). Therefore, previous studies have focused more on using the concepts of Global North and Global South as a framework to describe global development inequality. This article critiques the hierarchical ontology and epistemology prevalent in Global North and Global South studies in international development, which have been widely adopted but fail to capture the complexity of contemporary global relations adequately. This research employs a qualitative, literature-based methodology, drawing on critical scholarship in postcolonialism, development studies, and international relations. Through interpretive analysis and literature review, the study deconstructs dominant narratives surrounding the North–South divide and evaluates their theoretical and empirical limitations. The findings reveal several key contributions to socio-political North–South studies. First, the article demonstrates that the binary classification fails to account for internal heterogeneity and dynamic transformations within states, as evidenced by cases such as Cina, which challenges conventional developmental hierarchies. Second, the study introduces a deconstructive framework inspired by Derridean thought, showing that the North–South dichotomy is not a neutral analytical tool, but a politically constructed discourse embedded with epistemic bias. Third, the incorporation of postcolonial perspectives, such as the “upside-down world map” and bottom-up approaches, offers a novel way to reconceptualize global relations beyond rigid geographical determinism. These findings advance the field by proposing that development should be understood as a multidimensional and context-specific process shaped by historical, sociological, and transnational factors, rather than fixed binary categories. Ultimately, this article contributes to the growing urgencies for a more reflexive, pluralistic, and decolonized framework in global development and international relations scholarship.
Copyright (c) 2026 Andrew Elnathan, Aswin Ariyanto Azis http://creativecommons.org/licenses/by-sa/4.0
Tilang Elektronik & Budaya Berlalu Lintas di Kabupaten Maros
Previous studies on electronic ticket (e-ticket) have mostly focused on juridical aspects and law enforcement effectiveness. Research on e-ticket implementation using ANPR (Automatic Number Plate Recognition) cameras has been widely conducted, but studies on e-ticket using EMH (Etle Mobile Handheld) remain limited. This study aims to fill this research gap by examining the implementation of e-ticket in Maros Regency, Indonesia. This research employs a qualitative approach. Data were collected through observation and in-depth interview. There were ten informants involved in this study, including eight riders, a police officer, and a transportation department official. The findings indicate that the implementation of e-ticket in Maros Regency has not been fully optimized due to limited infrastructure and insufficient public outreach. Although supported by Law Number 22 of 2009 on Road Traffic and Transportation and Police Regulation Number 5 of 2021, most people received information about e-ticket through social media, internet, or word of mouth rather than direct socialization by police officers. Public responses varied some riders changed their behavior after being fined electronically, while others complied with traffic regulations to avoid penalties. The e-ticket process starts with police capturing images of violations using EMH cameras, followed by sending violator data to the South Sulawesi Traffic Department, which issues violation notices sent to the violator’s home, including evidence and fines. This study argues that effective support for e-ticket significantly influences the implementation of e-ticket policies.
Copyright (c) 2025 Aikal Ammar Saputrah S Haikal http://creativecommons.org/licenses/by-sa/4.0
Starboy: Konstruksi Identitas Mahasiswa Melalui Perilaku Konsumtif Barang Branded
The consumption of branded items has shifted from mere functional needs to symbols of social status, lifestyle, and personal identity expression. This study highlights the emergence of the term starboy among male students a label often associated with luxury, digital presence, and the use of branded products as a form of popular culture that shapes consumption patterns both within campus social settings and across social media platforms. While previous studies have largely emphasized the relationship between consumer lifestyles and the general use of branded goods, this article focuses more specifically on how university students construct their identities through branded products. This research employs a descriptive qualitative approach and was conducted in Makassar. The study involved nine informants (aged 18 to 23 years), selected based on criteria as active male undergraduate students who use branded goods, follow fashion trends, and display consumerist behaviors related to branded product purchases. Data were collected through observation and in-depth interviews. The study reveals that students have diverse perspectives on the concept of starboy. They understand starboy as a label reflecting a luxurious lifestyle. They view the starboy as someone who is not only fashionable but also capable of attracting attention and gaining recognition in campus and social media environments. Moreover, the consumer behavior of students who adopt the starboy style is related to the use of branded goods, which is based on both objective and subjective assessments. However, purchasing decisions are often dominated by subjective motives rather than rational considerations. Factors driving this consumer behavior include exposure to social media, which showcases a luxurious lifestyle and popular culture, the influence of peer groups possessing branded items, and personal motivations such as self-reward buying items as a form of self-appreciation. Additionally, there is an awareness of their consumer practices, which has implications for efforts to manage shopping habits more effectively. In conclusion, the consumption of branded goods among male students in Makassar who adopt the starboy style serves as a symbolic medium for constructing identity and social status, while also providing space for reflection on more rational consumer behaviors.
Copyright (c) 2025 Rabiatun Adawiah Bunga Eja http://creativecommons.org/licenses/by-sa/4.0
Reproduksi Sosial dan Dominasi Simbolik Nelayan di Lingkungan Ujung, Kabupaten Polman
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.
Copyright (c) 2025 Ahmad Zaki M, Prof.Dr. Suparman., M.Si, Dr. Mansyur Radjab, M.Si http://creativecommons.org/licenses/by-sa/4.0
Relasi Kuasa, Modal, dan Politik Lokal: Studi Kasus Masyarakat Nelayan di Desa Bababulo, Kabupaten Majene, Sulawesi Barat
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.
Copyright (c) 2025 Zahra Latifah, Gustiana A. Kambo http://creativecommons.org/licenses/by-sa/4.0
Kecantikan, Skincare, dan Validasi Sosial
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.
Copyright (c) 2025 Nur Iftita http://creativecommons.org/licenses/by-sa/4.0
Posting Ulang Sebagai Jurnal Digital: Merekam Fase Emosional dan Identitas Gen Z di TikTok
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.
Copyright (c) 2025 Dinda Pratiwi http://creativecommons.org/licenses/by-sa/4.0
“Bebas Bertanggungjawab:” Responsible Waste Management dan Prilaku Konsumen Restoran Shabu & Grill Berkonsep AYCE di Makassar
In recent years, the All You Can Eat (AYCE) concept restaurant has become increasingly popular as a group dining venue among Indonesian consumers, including families, teenagers, office workers and culinary enthusiasts, food vloggers, etc. where people can eat as much as they want. However, consumers cannot just take the food. While most studies on food waste focus on how restaurants' policies prevent food waste, this article not only looks at restaurant policies, but also how consumers are responsible for what they take at AYEC concept restaurant. This qualitative research was conducted on consumers of shabu & grill restaurants in Makassar, South Sulawesi, Indonesia. Informants was selested using puspossive sampling based on the criteria that they have experienced eating at AYCE restaurant. There are ten informants participated in this study, who are varied on the basis of gender (three males and seven females), age (between 21 and 30), and job (students, office workers, and general public). Data was collected using observation of dining activities and in-depth interviews, exploring their views on AYCE concept, restauran’st policy, and consumers’ responsibility (driven by individual awareness and fine system). Shabu & grill all-you-can-eat (AYCE) restaurants offer a unique dining experience for counsumers, not only in their diverse food offerings but also through specific policies: fixed pricing, self-service, time limits, and a fine system. The fixed, upfront payment allows diners to enjoy unlimited dishes, differentiating it from conventional à la carte restaurants. The self-service model provides customers with full autonomy in selecting their desired food. However, time limits necessitate self-control to prevent food waste and exceeding allocated dining durations, both of which incur fines. Consumer perspectives on the AYCE concept are twofold: food exploration and food responsibility. The former allows patrons to sample a wide array of dishes, while the latter fosters individual accountability for consumption, driven by personal awareness and the fear of penalties for leftover food or exceeding time limits. Consumers employ situational adaptation strategies to adjust behavior to AYCE demands, as well as economic calculations through careful food and portion selection to manage consumption. Consequently, AYCE restaurants operate as a "controlled freedom" environment, where the liberty to eat unlimited food is balanced by consequences for irresponsible consumption.
Copyright (c) 2025 Asty Munawarti Tantu http://creativecommons.org/licenses/by-sa/4.0
E-sport: Persepsi, Kompetisi Digital, dan Lokalitas (Studi Kasus Komunitas Unhas E-sport)
E-sport have evolved from a form of entertainment into a global industry with significant social, economic, and cultural impacts. While most studies focus more on negative impact of e-sport, very limited studies on the positive impact on this kind of sport, particularly among university students. This article explores e-sports practices within the university environment as a form of digital competition that goes beyond entertainment and becomes a medium for identity production, symbolic capital, as well as local expression. Using a qualitative approach and a case study of the Unhas E-sport community, data were collected through participant observation and in-depth interviews with ten informants, consisting of three e-sport professional players, four e-sport fans, and three e-sport tournament organizers. The findings reveal four key points: first, e-sports is perceived not merely as gaming, but as a career path and form of digital labor requiring discipline and strategy; second, campus-level tournaments are organized professionally, demanding intensive preparation and high mental resilience; third, the competition process involves media distribution strategies that construct reputation and symbolic capital; and fourth, e-sports practices reflect Makassar’s local expressions through team identity, cultural narratives, and the use of digital spaces. Overall, e-sports functions as a symbolic arena and microeconomic environment that fuses global gaming culture with local values, while also shaping a new digital habitus among university students.
Copyright (c) 2025 Fadli Akbar http://creativecommons.org/licenses/by-sa/4.0
Boti: Stigma Terhadap Laki-laki Feminin di Lingkungan Kampus
The phenomenon of feminine men who do not conform to hegemonic masculinity norms is often subject to social stigma, particularly through negative labelling, such as the term boti. This study aims to explore the responses of feminine men to such stigma, understand the campus environment’s perception of their identities, examine the construction of gender identity within campus social spaces, and analyze the social impact of stigmatization. This research uses a qualitative approach with a case study method and narrative analysis to explore the experiences of victims of stigma and the social interaction patterns that influence them. Data were collected through interviews with ten informants, consisting of four feminine male students (victims of stigma), two students who perpetrated the stigma, two members of the academic staff (lecturers), and two other students. The findings reveal that feminine men respond to stigma in various ways, including rejecting the label, adapting to the social environment, ignoring the stigma, and accepting it as a form of self-affirmation. The impacts caused by stigma include: labeling and exclusion, social pressure, identity conflict and discomfort in social relations, and the emergence of alternative social dynamics that are exclusive and defensive. The social pressure not only affects their psychological well-being, but also impacts their interpersonal relationships and academic performance. Some experience tension of identity, while others manage to build supportive social spaces. This study emphasizes the importance of creating an inclusive campus environment not merely by promoting tolerance, but by fostering mutual understanding. Through constructive dialogue, campuses can become spaces that promote equality and solidarity for diverse gender expressions
Copyright (c) 2025 Nuzulul Shofa' Salsabila, Nurul Ilmi Idrus http://creativecommons.org/licenses/by-sa/4.0
Ladies Parking: Pengalaman Pengguna Ruang Parkir Khusus Perempuan di Kota Makassar
Ladies parking is a women-only parking facility introduced to improve the safety and comfort of female users. Many countries around the world have implemented this facility, including Indonesia. In Makassar, women-only parking faces various challenges in its implementation that affect the users’ experience. This article focuses on the user experience and obstacles encountered in the implementation of ladies parking in the city of Makassar. This research using a qualitative approach was conducted in three shopping centers in Makassar, namely Panakkukang Mall, Nipah Mall and Ratu Indah Mall. This study involved 13 informants who varied based on gender consisting of six women and seven men, age (between 21 and 53 years), job (college students, private employees, housewives, parking attendant, and lecturer) and status (users, intruders, parking attendants and observers). In-depth interview and observation are two data collection methods employed in this study. The findings of this study show that the experience of users of ladies parking facilities in the city of Makassar is divided between satisfaction and disappointment. While the first can be seen from the joy of female users because this facility helps to make ease to get a parking space. On the other hand, female users feel disappointed since many parking users ignore the ladies parking rules. This is a challenge in itself in optimizing the existence of this particular facility for women. Ladies parking cannot be optimized due to a number of obstacles, namely: the male intrusion into ladies parking who see parking area is for everybody regardless of their gender, the non-compliance of male drivers with rude responses, weak supervision in the ladies parking area, and limited space for the ladies parking. Non-compliance with special parking for women is usually followed by a debate related to equality in parking lots, that anyone can park anywhere, men or women and this hinders the provision of particular parking lots for women. The experience of the users of this facility also shows the need for improvement in supervision and rule enforcement to optimize the implementation of ladies parking in order to provide comfort and security for female drivers.
Copyright (c) 2025 Andi Jihan Azizah http://creativecommons.org/licenses/by-sa/4.0
Mobilisasi Aksi Protes Massal Melalui Fitur Template di Instagram
Social media as a sophisticated technology presented by humans has become a medium for mobilizing mass protests, especially Instagram in this modern era. One of the features on Instagram, namely the template feature, has become a new medium for carrying out mass protests. In this article, we will discuss how the template feature becomes a medium for mobilizing spontaneous mass protests on Instagram which becomes a space for public participation in determining the direction of policy which in this case is interpreted as cyberdemocracy. This qualitative research was conducted using a netnographic approach. Netnographic research is used to explore culture in digital space, especially how people utilize digital space in activism movements through the template feature on Instagram. This study involved twelve informants aged (between 21 and 32 years) and acted as template makers and template distributors. Data collection in this study used observation and in-depth interview methods that lasted for six months. Mass protests through the template feature on Instagram discussed various issues ranging from problems related to sexual violence, government policies, human rights violations, and various other issues that are currently occurring in society. This action occurred due to the limitations of real space in voicing public aspirations and driven by the tendency to follow trends (virality). This template feature is used as a mobilization medium because the use of features that are more practical and easy to disseminate. In addition, the public can more easily accept the information conveyed through this template feature because of the presentation of the protest narrative which is made concisely. By utilizing this feature as a medium for mass protest actions on Instagram, it becomes a space for conveying public opinion in an effort to intervene in public policy.
Copyright (c) 2025 Sharlah Aulia Kahar http://creativecommons.org/licenses/by-sa/4.0
To Pusa: Adaptasi, Respon, dan Stigma Terhadap Perempuan Muallaf di Desa Buntu Pepasan Toraja Utara
Converting to Islam is a form of religious conversion phenomenon that reflects the movement from one belief to another, in the context of this article, from Christianity to Islam. Although many studies have examined guidance and mentoring for converts, few (if any) have focused on the stigma against converts, especially female converts. This article fills this gap. This qualitative research was conducted in Buntu Pepasan Village, North Toraja. A total of 12 informants were involved in this study, consisting of eight women and four men, five of whom were converts, six families of converts, and one community leader. Data collection was carried out using in-depth interviews and observations. This study discusses how perceptions are related to converting. Some women converted to Islam based on personal beliefs and as an expression of religious freedom, others converted to Islam because of marriage. Converting to Islam not only has an impact on changes in spiritual beliefs, but it also has complex social consequences. In the new religion, they adapt in various aspects, namely: understanding Islamic teachings, eating habits, socializing, and changes in dress codes. They are socially ostracized from their families, but also excluded from customary rituals. However, it also highlights that female converts strive to practice Islam while maintaining ties with their families and cultural traditions. In addition, female converts are stigmatized with the term to pusa (heretics), who are considered to have deviated from ancestral values. The stigma against pusa is also combined with various negative terms such as to baga-baga (stupid people), to rokossik (naughty people), mariga-riga liu to pengauranmu (very dirty people), to natamai setang (people who are possessed by demons). However, the stigma against women who convert to islam is not directed at men. This is because a woman is a symbol of honor (siri’) for the family. Although they face serious challenges in the form of social stigma and identity conflicts, female converts show resilience and courage in living their new faith. This study emphasizes the importance of tolerance, respect for religious diversity, and the need for greater social support for converts. This study contributes to a deeper understanding of the complex relationships between religion, culture, and identity, particularly in the context of female converts in Indonesia's multicultural society.
Copyright (c) 2025 Arsih Susanti Moga http://creativecommons.org/licenses/by-sa/4.0
Childfree Dalam Pandangan Katolik: Pandangan Penganut, Pemuka Agama, dan Umat Gereja
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.
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.
Copyright (c) 2024 Made Ardha Nare Swari
Maeloka Toba’: Studi Kasus Waria Yang Kembali Menjadi Laki-Laki Normal di Kabupaten Soppeng
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
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.
Copyright (c) 2024 Annisa Pratiwi Rosjayani, Nurul Ilmi Idrus
“Anugrah atau Musibah”: Pinjaman Online di Kalangan Mahasiswa
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.
Kata Kunci: Mahasiswa, Pinjaman Online, kebutuhan
Meme Sebagai Medium Gerakan Sosial Politik ala Mahasiswa Unhas
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.
Copyright (c) 2024 Muhammad Iqbal Pamungkas
Musik Indie Makassar: Makna, Proses Publikasi, dan Lokalitas
Indie music, which is based on the “do it yourself spirit,” allows performers to create works freely without any demands. Indie music moves, develops and slowly creates its own flow. Indie music in its own way chooses to be outside the mainstream or does not follow market orientation. While there is a lot of related existing literatures, little (if any) has studied the locality of indie music. This article fills the gap This research with a qualitative approach was carried out in Makassar City. Those who participated in this research were 10 people, who varied based on the basis of age (between 20 and 38 years) and status (four musicians and six music listeners). Data was obtained from in-depth interviews and observations. The study indicates that indie music is a type of music that originates from a form of freedom of expression that is not tied to industry standards and is not market-oriented. Indie music is not a genre, indie is the principle of independence of a musician. Indie music is never synonymous with a certain music genre, indie music is free to choose its genre. Indie music not only contains value in terms of its lyrics, but also in terms of its musicality. There are three stages that indie musicians go through before their work is finally published, namely the pre-production, production and distribution stages. The locality of music creates uniqueness in the world of indie music. However, this locality is not just about creating a geographically identifiable voice, but also about celebrating local heritage, culture and experiences. Meanwhile, indie musicians not only create music, but also become part of a community that grows together. Collaboration on a local scale creates a sense of togetherness, strengthening deep bonds between musicians and their communities. Adaptive attitudes are a major force in the world of indie music and adaptive schema in indie music refers to an approach that allows flexibility and evolution in musical creativity
Pataka: Media Informasi dalam Kegiatan Mahasiswa
In the current era where everything is instantaneous, things can be done using the internet or online media so that something to be done can be done more effectively, such as disseminating information online is easier than disseminating information offline. Social media has become the dominant communication medium used by society and as a medium for obtaining information, including among students. In the midst of the onslaught of online media, offline media, named Pataka, still exists today. This article deals with this. This research using a qualitative approach was carried out in Makassar City between September and December at Hasanuddin University. Those who participated in this research were 10 college students, consisting of three women and seven men, aged between 19 and 21 years, who were recruited using purposive sampling. The findings of this research show that pataka is interpreted in relation to three aspects, namely: pataka as a visual communication tool, sacred media, representation/symbol of student body, and marker for the location of the implementation of students’ body activities. Pataka have various shapes and functions: small square pataka, large square pataka, and rectangular pataka. The small square pataka functions as a marker for activities carried out outside the campus. The large square pataka serves to place the institution's logo. Although large square pataka can be used outside or inside campus, generally large square pataka is used for stage backgrounds. Meanwhile, the rectangular pataka functions as a welcome banner. Even though in this current era the onslaught of technology is so powerful, pataka as an offline medium is still used among college students. The fundamental aspects that underlies why pataka still exists today because pataka has become part of the tradition of a student body in their institutional activities. Apart from that, the existence of pataka is also a symbol of unity and solidarity of student body members.
Hemp Makassar: Pendirian, Hambatan dan Respon Masyarakat Terhadap Perjuangan Legalisasi Ganja Medis
Cannabis which is still classified as a class one narcotic under law No. 35 of 2009 in Indonesia, has led to the formation of several organizations advocating for the legalization of cannabis, especially for medical purposes in Indonesia. This article deals with how Hemp Makassar struggle to advocate the legalization of cannabis for health in Indonesia. This qualitative research was conducted in the City of Makassar. The study involves ten informants which vary on the basis of sex (three women and seven men), age (between 21 and 38 years), position in Hemp (official staff and members of Hemp). Observation and in-depth interview are two types of data collection methods employed in this study. The study indicates that Hemp Makassar originated from a branch of LGN that splits off because they felt they were not given authority by the central LGN, as their methods of movement were considered deviant. Hemp's struggle is not just about speak out on the streets, but it also involves various methods and engages in different activities. On the way, Hemp faces various obstacles in its struggle to advocate the legalization of cannabis, namely misunderstandings, regulations and media involvement. The public's response to Hemp's struggle is divided into two: those who oppose and those who support the legalization of cannabis for health. Rejection towards the legalization of cannabis is often based on concerns about its social and health impacts, but those who support the legalization of cannabis are people who know and have experienced the positive benefits of cannabis.
Copyright (c) 2024 Salsabila Layla PutriHasan
Resiliensi Pelaku Bisnis Kuliner di Masa dan Pasca Pandemi Covid-19 di Kota Makassar
The Covid-19 epidemic, which began in March 2020, has had an impact on MSMEs worldwide. Most study of Covid-10 looks at the medical aspects of Covid-19 and how people get survived from Covid-19, this article focuses more on resilience of culinary business actors in facing situations during and after the Covid-19 pandemic. This qualitative research was conducted in the metropolitan city of Makassar. Those who participated in this research were seven culinary business actors who are vary on the basis of age, sex, type of business, length of business. Data was collected through the combination of in-depth interview and observation. The results indicate that as a form of resilience during pandemy Covid-19, culinary businesses in Makassar City improving business/financial management, using digital platforms, promotions/advertisements, product innovations and changing service forms. A number of factors that influence the level of online culinary business resilience in Makassar, namely business experience, smaller business scale, their determination to cultural and religious values, open minded in terms of innovation or input and criticism as well as impartial government policies and programs. In order to survive during and after Covid-19 pandemic, culinary business actors apply a specific marketing business strategy.
Sumangêqna Wanuaé: Konstruksi Sosial dan Identitas Lembaga Adat Desa Wanua Tosora di Kabupaten Wajo
The Village Traditional Institution (LAD) is an institution that carries out traditional functions and is established on the initiative of the village community, which is recognized by the state based on the Regulation of the Minister of Village PDTT RI Number 21 of 2020. LAD Wanua Tosora was formed based on an agreement between the Village Government, the Village Consultative Body, and the community Tosora Village. While most literature related to LAD looks at the role of traditional institutions, this article focuses on the existence of LAD Wanua Tosora in advancing local culture despite facing various challenges. This qualitative research was carried out in Tosora Village, Wajo Regency employing in-depth interview and observation as data collection methods. The informants who participated in this research were 10 people consisting of seven men and three women aged between 24 and 49 years. They are the Tosora Village Head and Trustees, LAD Chair, LAD Members, Chair of the LAD Inauguration Committee, leaders (community, traditional), cultural observers, farmers and village youth, who were recruited purposively. The study shows that the establishment of the Tosora Village Traditional Institution (LAD) faces various challenges, especially regarding the purpose of its formation which is debated between cultural preservation or the potential for new feudalism. The formation of the LAD through community initiatives and an agreement with the village government was formalized by Village Regulation Number 3 of 2022. However, along the way, there was resistance from the community, from the noble descents, and a lack of understanding of local cultural values of the LAD officials. This creates tension and resistance, as well as worsen the relationship between LAD and local communities. Although LAD aims to promote and to preserve culture, its effectiveness is hampered by performance of LAD officials, poor communication, and the insignificant social contribution of LAD officials.
“Nilai-nilai Bawah Tanah:” Tinjauan Antropologis Tentang Anarkisme Dalam Paradigma Cultural Studies di Kalangan Anak Muda Kota Makassar
The anarchist punk subculture started with a spirit of resistance, but unfortunately the popular culture that absorbed this subculture has caused it to lose its resistance essence. Despite its spirit, the subculture has been integrated into the very system it previously resisted. This article focuses on the ways in which young people in Makassar City consume "underground values" and their anarchic forms of expression in adopting these values through creativity, especially in the form of music. This research uses Critical Ethnography as a cultural research approach that uses a critical paradigm, which criticizes and offers solutions to cultural injustice, marginalization, exploitation, and subordination. The Cultural Studies paradigm highlights conflicts, interests, and power in culture. The informants in this article are young people who join a group that consumes "underground values" on a daily basis. The data collection techniques used in this research are through interviews and participatory observation used in the context of qualitative research because it allows researchers to directly observe the actions, attitudes, and atmosphere that exist. The informants in this study were determined by purposive sampling with reference to the following criteria: Young people who join subcultures that consume “subteterranean value” and express them in their daily lives. The results show that political norms and culture influence individual experiences, even encouraging adaptation to expectations that may conflict with personal desires. The transformation of subcultures and "underground values" that originally focused on resistance to the dominant culture, but later integrated into the structure of the dominant culture. The influence of the dominant culture creates alienation and inequality, limiting the freedom of individuals to shape their identity. "Underground values" are a form of alternative and counterculture to the dominant culture, reflecting strong values of collectivism and anti-hierarchy. Despite the transformation, the essence of underground values continues to criticize capitalism and conventional norms in society. This subculture continues to offer a space for expression, despite the pressures and changes that occur over time.
Copyright (c) 2024 Muhammad Faris Al Fajri
Tren Healing di Instagram: Penyembuhan Kekinian di Kalangan Mahasiswa
Healing has become a trended term on Instagram since Covid-19. In 2022, there were a sharp increase of searching for the word “healing” in the Google search engine as compared to 2021. The search for “healing” itself refers more to healing in the sense of traveling, which include holiday. This is due to the fact that during Covid-19 pandemic people stayed at home which caused boredom and stress, so it needs some kind of refresh, popularly known as healing. While most of literatures on healing focus more on the impact of healing, the novel contribution of this article is the importance of posting students’ healing activities in social media. This study was conducted virtually through Instagram since healing caption and healing hashtags (#healing) are widely posted on Instagram. There were 12 students involved in this study, consisting of seven women and five men, whose age ranges between 18 and 21 years, and who are quite active and intensive in healing and posting them on Instagram. Data was collected using interview through chatting and voice note in Instagram and Whatsapp; and observation was carried out by searching for and following #healing. The study shows that healing means the process of curing. In current practice, students interpret healing as: (1) taking a break from activities that cause stress (2) taking a vacation to reduce psychological burden; and (3) “sedative” from various mental tensions. The way they interpret healing is reflected in the healing-related activities they undertake. They are hang-outing in coffee shops/cafés with friends, climbing cool mountains, enjoying the beauty of the beach, exercising, or motorbiking without a clear destination or going to places that can soothe the soul. In essence, whatever activity is carried out for recuperation, this can be categorized as healing. The underlying reason for students to post their healing activities is to promote tourist destinations; as a platform for expressing oneself; and to save immortalized moments considering that Instagram has its archiving facilities. Therefore, Instagram, in this context, is a platform to make this happen.
FoMO: Kecemasan Digital di Kalangan Pengguna TikTok
TikTok is one of the most popular social media today and has even become one of the social media that triggered the emergence of fear of missing out (FoMO) phenomenon. FoMO is a feeling of anxiety, discomfort, and restlessness felt by a person when he/she feels missing out on opportunities, experiences, or even interesting events presented by other TikTok users. While the existing literatures mostly focuse on the psychological aspects of FoMO and the reasons behind its occurrence, a novel contribution of this article is the different levels of FoMO experienced by those who experience it. Using a qualitative approach, this study was conducted between May 2023 and August 2023. There were ten participants involved in this study who had experienced or were currently experiencing FoMO. They varied in terms of gender (four males and six females) and age (between 18 and 24 years old), status (six university students, two employees and the other two high school students. Data were collected using in-depth interview and observation. The research shows that FoMO is the fear of something happening and going viral on TikTok, but when someone misses it or experience it, then he/she will feel left behind, which is popularly termed as "not updated". TikTok is very significant in causing FoMO because it contains unlimited content, is presented in a short duration, is easily accessed, so it can stimulate its users to always scroll (up, down, left, right), and poison its users. When they can't control themselves, they become addicted. There are four main levels of FoMO on TikTok: first, mild FoMO which is just a curiosity to participate in viral content; second, moderate FoMO, where users feel anxious about not being able to follow viral content and create a greater desire to engage; third, severe FoMO which can make users feeling stress and trying to always be connected to TikTok, even to the point of interfering with their daily activities; and finally, extreme FoMO which is the most dangerous level of FoMO because they feel trap by excessive FoMO, even to the point of wanting to end their lives. It is argued in this article that what level a person is at depends on how a person controls him/herself over the use of TikTok. Therefore, TikTok users must be careful from the beginning to control themselves, so that this super strong social media does not dominate its users
Copyright (c) 2023 Dyan Paramitha Darmayanti, Iqbal Arifin, Muh Inayah