Articles
<![CDATA[Bibliometrics of Family Law Research Trends in Southeast Asia: An Analysis Two Decades 2003-2023 ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Abdullah, Irwan]]>;
<![CDATA[Firdawaty, Linda]]>;
<![CDATA[Qodriyah, Khodijatul]]>
<![CDATA[ El-Usrah: Jurnal Hukum Keluarga Vol 7, No 1 (2024): EL-USRAH: Jurnal Hukum Keluarga ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/ujhk.v7i1.22439
<![CDATA[Family law has an essential role in ensuring the stability and well-being of society. Conceptually and praxis show that family law has excellent complexity in responding to family problems that continue to develop along with the massive cultural transformation in society. This study aims to identify and evaluate two decades of family law research in Southeast Asia. This study not only uses bibliometric analysis but also utilizes VOSviewers software to visualize the network, trends, and characteristics of family law research in Southeast Asian countries in two decades based on the publication of articles in the Scopus database. Of the 427 published family law research documents in Southeast Asian countries over two decades, Indonesia, Malaysia, and Singapore contributed the most research based on the subject areas of social sciences and arts humanities. However, these studies have been unable to intervene and overcome the problems that arise in marriage, divorce, child custody, and inheritance, which still have the potential to raise various kinds of misconceptions ideologically and praxis. This study also recommends the importance of future studies to analyze the factors and implications of ideological and practical family law misconceptions for family welfare in the future.]]>
<![CDATA[Between Reality and Virtuality: A Study of Muslim Perceptions of Metaverse Hajj as a Religious Practice ]]>
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Darus, Muhammad Rifai]]>
<![CDATA[ Khazanah Theologia Vol 6, No 1 (2024): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v6i1.33244
<![CDATA[Purpose: This study explores Muslim perceptions and evaluations of virtual Hajj within the metaverse, focusing on its acceptance as a religious practice. Methodology: Utilising a qualitative descriptive approach, data were sourced from online news articles identified using the search term "Metaverse Hajj Discourse" on Google. These articles were analyzed to understand the diverse perspectives within the Muslim community regarding virtual Hajj. Findings: The research reveals that while Muslims acknowledge the educational and preparatory benefits of virtual Hajj, it is largely rejected as a legitimate form of fulfilling the religious obligations of Hajj, due to its failure to encapsulate the physical and spiritual elements of the pilgrimage. Research Implications: This study highlights the need for a nuanced understanding of virtual religious practices, suggesting that while such technologies can augment the educational aspects of religious rituals, they cannot replace the physical acts prescribed by religious doctrines. Originality/Value: The research contributes to the emerging discourse on religious practices within digital spaces, offering insights into the intersection of technology and traditional religious practices, and setting a foundation for future theological discussions on virtual reality's role in religion.]]>
<![CDATA[The Viral of Hadist: Dimensi dan Makna Meme #Hadis Dalam Media Sosial Instagram ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Qudsy, Saifuddin Zuhri]]>
<![CDATA[ Satya Widya: Jurnal Studi Agama Vol 6 No 1 (2023): Satya Widya: Jurnal Studi Agama ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian pada Masyarakat Institut Agama Hindu Negeri Tampung Penyang Palangka Raya ]]>
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DOI: 10.33363/swjsa.v6i1.961
<![CDATA[The dissemination of hadith meme images through the #hadis hashtag on Instagram social media has brought up complex and contextual dimensions and meanings. The studies that have discussed this context have only focused on aspects of communication, so the dimensions and meanings of hadith meme images disseminated on Instagram social media have not been comprehensively explained. This study focuses on the question "What are the dimensions and meanings of hadith meme images in the hashtag #hadith disseminated on Instagram social media?" To answer this question, this study uses a netnographic method that is descriptive qualitative in investigating the characteristics and meaning behind a hadith meme image disseminated on Instagram social media. The findings in this study show that the dimensions of hadith meme images in the hashtag #hadith disseminated through Instagram social media appear in three dimensions, namely; images of hadith memes with spiritual, cultural, and social dimensions. The three dimensions of the hadith also contain motivational, evaluative, and reflective meanings. This study also recommends the importance of studies that explain the factors for the emergence of these hadith meme images by interviewing Instagram social media users who upload meme images, in order to gain a comprehensive and more empirical understanding.]]>
<![CDATA[Social Pressure: Motif dan Alasan Anak Melakukan Aborsi ]]>
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Abdullah, Irwan]]>
<![CDATA[ Jurnal Community Vol 9, No 2 (2023) ]]>
Publisher : <![CDATA[Prodi Sosiologi FISIP Universitas Teuku Umar ]]>
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DOI: 10.35308/jcpds.v9i2.7719
<![CDATA[Social pressure is a phenomenon that often leads minors to choose abortion. Studies that have discussed this phenomenon only focus on the context of law enforcement, so they have not comprehensively explained the social pressure that drives children to have abortions. This study focuses on the question "How does social pressure encourage children to have abortions?". To answer this question, this study uses a descriptive qualitative approach to explore the narratives and motives of social pressure that encourage children to have abortions. The findings in this study show that abortion is a rational choice of the child in the face of social pressure from people close to the child emotionally, biologically, and structurally. This study recommends that the phenomenon of social pressure on child abortionists be explained by interviewing groups of children who have had abortions in order to gain a more comprehensive understanding of the phenomenon.]]>
<![CDATA[Social Media Construction: Making Sense of Hadith Dissemination on Instagram ]]>
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Long, Ahmad Sunawari]]>;
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Cahyani, Novita]]>;
<![CDATA[Harni, Mellysa Dwi]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 24 No. 2 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v24i2.4782
<![CDATA[The proliferation of hadith dissemination on Instagram, a popular social media platform, presents a compelling avenue for exploration. This phenomenon has engendered increasingly intricate and dynamic models and characteristics of hadith disseminators. However, this development has received inadequate attention in scholarly discourse, often being overlooked. This study not only addresses the shortcomings of previous research but also delves into the question of how hadith dissemination on Instagram can shape the models and characteristics of hadith disseminators to become more contextually relevant and adaptable. To address this inquiry, this study employs a qualitative descriptive approach to examine the models and characteristics of hadith disseminators prevalent in the #hadith hashtag on Instagram. The findings not only reveal that hadith dissemination on Instagram has transcended virtual-based communication and interaction patterns but also underscore the construction of a more contextual and dynamic model and characteristics of hadith dissemination. This study additionally emphasizes the value of interviewing Instagram users to gain a more comprehensive and reflective understanding of this phenomenon.]]>
<![CDATA[Diskursus Artis Menjadi Kaum Agamis Dalam Instagram ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Cahyani, Novita]]>
<![CDATA[ POROS ONIM: Jurnal Sosial Keagamaan Vol 3 No 2 (2022): Kaum Agamis, Doktrin Keagamaan, dan Kerukunan Umat Beragama ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Fattahul Muluk Papua ]]>
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DOI: 10.53491/porosonim.v3i2.327
<![CDATA[This study, in addition to describing the emergence of artists as religious people in Instagram social media, will also explain the discourse that emerged on this phenomenon. This study is a qualitative descriptive type using the netnography method. Data collection in this study was carried out through reading the Instagram social media posts of artists who were active and consistent in uploading religious posts. Therefore, the data in this study is in the form of a classification of the Instagram posts of artists with religious themes in the form of image formats. The analysis in this study uses thematic analysis by emphasizing the development of themes or topics in immersive inductive images. The findings in this study show that the emergence of artists as religious on Instagram social media is not slightly influenced by the identity and choice of the content displayed. The emergence of artists as religious people in Instagram social media has also brought up various kinds of evaluative discourses in the form of pro and contra attitudes from Instagram social media users. So the contestation of meaning in the Instagram posts of artists with the theme of religion is a very important context to be discussed by further studies.]]>
<![CDATA[Kontestasi Peribadatan Antara Kaum Tua dan Muda Muslim Pasca Pandemi ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>
<![CDATA[ POROS ONIM: Jurnal Sosial Keagamaan Vol 4 No 1 (2023): Pancasila, Tradisi Lokal, dan Etika Dakwah ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Fattahul Muluk Papua ]]>
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DOI: 10.53491/porosonim.v4i1.517
<![CDATA[Muslim worship activities after the pandemic have given rise to various kinds of contestation in practice and meaning. Studies that have discussed this phenomenon only focus on the adaptation and recovery of socio-religious activities, so they have not comprehensively discussed the contestation of Muslim worship after the pandemic. This study focuses on the contestation of worship between young and old Muslims after the pandemic. This study uses a descriptive qualitative approach to many Muslims who actively practice the five daily prayers in congregation at the mosque. These Muslims were interviewed intensively to obtain data on their post-pandemic worship intensity, activities, and commitment. The findings in this study show that not only can worship activities no longer return to normal as practiced before the emergence of the COVID-19 pandemic, but it is also not uncommon for Muslim worship practices, attitudes, and commitments to become more contestative after the pandemic. This study also recommends the importance of explaining and reflecting on the post-pandemic worship activities of Muslims in a more macro and comparative community context.]]>
<![CDATA[Between Reality and Virtuality: A Study of Muslim Perceptions of Metaverse Hajj as a Religious Practice ]]>
<![CDATA[Jubba, Hasse]]>;
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Darus, Muhammad Rifai]]>
<![CDATA[ Khazanah Theologia Vol 6, No 1 (2024): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v6i1.33244
<![CDATA[Purpose: This study explores Muslim perceptions and evaluations of virtual Hajj within the metaverse, focusing on its acceptance as a religious practice. Methodology: Utilising a qualitative descriptive approach, data were sourced from online news articles identified using the search term "Metaverse Hajj Discourse" on Google. These articles were analyzed to understand the diverse perspectives within the Muslim community regarding virtual Hajj. Findings: The research reveals that while Muslims acknowledge the educational and preparatory benefits of virtual Hajj, it is largely rejected as a legitimate form of fulfilling the religious obligations of Hajj, due to its failure to encapsulate the physical and spiritual elements of the pilgrimage. Research Implications: This study highlights the need for a nuanced understanding of virtual religious practices, suggesting that while such technologies can augment the educational aspects of religious rituals, they cannot replace the physical acts prescribed by religious doctrines. Originality/Value: The research contributes to the emerging discourse on religious practices within digital spaces, offering insights into the intersection of technology and traditional religious practices, and setting a foundation for future theological discussions on virtual reality's role in religion.]]>
<![CDATA[Latent of The Victims: Perlakuan Terhadap Anak Paska Mengalami Kekerasan Seksual ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Indiyanto, Agus]]>;
<![CDATA[Novarizal, Riky]]>;
<![CDATA[Latif, Syahrul Akmal]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 6, No 2 (2023): Juni ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.6.2.170-182
<![CDATA[The treatments of children after experiencing sexual violence from their social structure does little to make children become victims again in the process of resilience. Studies that have discussed this context have only focused on handling the victim's condition, so they have not comprehensively explained the treatment received by the victim. This study focuses on the question "How is the treatment received by children after experiencing sexual violence by their social structure?" To answer this question, this study uses a qualitative descriptive approach in exploring cases of sexual violence against minors through online media coverage. The process of reading the news is focused on news titles that contain cases, victims, and the treatment received by children after experiencing sexual violence. Important findings in this study show that children after experiencing sexual violence often experience intimidation, discrimination, and decisions that are counterproductive to their social structure, such as the family, community, and school authorities. Based on these findings it is possible to formulate a concept of Latent of the victims as a contribution to this study. This study also recommends the importance of comparing cases, victims, and treatment received by children after experiencing sexual violence by interviewing groups of girls and boys who are macro and more empirical.]]>
<![CDATA[Crime of the Personal Closeness: Characteristics Perpetrators of Child Sexual Abuse ]]>
<![CDATA[Fernando, Henky]]>;
<![CDATA[Larasati, Yuniar Galuh]]>;
<![CDATA[Pabbajah, Mustaqim]]>;
<![CDATA[Latif, Syahrul Akmal]]>;
<![CDATA[Novarizal, Riky]]>
<![CDATA[ Nurani Vol 23 No 1 (2023): Nurani: jurnal kajian syari'ah dan masyarakat ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/nurani.v23i1.16190
<![CDATA[The characteristics of perpetrators of sexual abuse against children appear in complex patterns of relationships. Studies that had discussed this phenomenon have only focused on the existence of victims, so they have not comprehensively explained the characteristics of the perpetrators. This study focuses on the question "How are the characteristics of perpetrators of sexual abuse against children?" To answer this question, this study uses a qualitative descriptive approach in exploring cases of sexual abuse against children through online media coverage. The reading of the news is focused on news headlines that contain cases, victims, and perpetrators of sexual abuse against children. Important findings in this study show that the perpetrators of sexual abuse against children are not least carried out by those closest to the child biologically, socially, and structurally, such as parents, neighbors, and teachers at school. Based on these findings, it is possible to formulate a concept of the crime of personal closeness as a contribution to this study. This study also recommends the importance of comparing cases, victims, and perpetrators of sexual abuse by interviewing groups of girls and boys on a more macro and more empirical basis.]]>
