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Komentar Bung Jebret Anwar Anwar; Ernik Hasnawati
Emik Vol 2 No 1 (2019)
Publisher : Universitas Muslim Maros

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The high level of people’s enthusiasm in watching football competitition, as one of the most popular sports, has stimulated the growth and the development of broadcast innovations in various media. Football guides or commentators put themselves as the spirit giver of the match. One of the most popular football commentators in the Indonesian football reportage is Valentino Simanjuntak, popularly known as Bung Jebret, who has been in the spotlight in recent years. His way of comment on his reportage has become a new language phenomenon in semantic point of view, and this article explores this. This study was conducted through the Youtube and Blog media that recorded and re-aired the football match which was commented on by Valentino Simanjuntak in between February and November 2017. Data was collected using referring method, by listening to 40 Valentino Simanjuntak’s expression obtained from Youtube accounts and Blog links. The results shows that all expressions of the language of reportage Valentino Simanjuntak uses unique diction. In the semantics point of view, his expressions are classifies into four types of meanings, namely denotation (expressions is in accordance with the original meaning), connotation meanings (expressions and meanings are interrelated), figurative meanings (expressions and meanings are not corresponded) and associated meaning (parable). The selection of arbitrary diction makes it difficult for listeners (viewers) to understand, thus one cannot get the meaning without deeply comprehend what is behind the expression. This has become a new lighter in responding to linguistic phenomena that are increasingly prevalent along with the development of media and technology.

Benang Kusut Pemulihan Jankis di Makassar Nurul Ilmi Idrus
Emik Vol 2 No 1 (2019)
Publisher : Universitas Muslim Maros

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Drug abuse has become one of the major problems in Indonesia, including in South Sulawesi. Many of them are criminalized, but prisons do not provide a deterrent effect, both for drug users and drug dealers because it is no secret, prison is a fertile land for drug trading and drug trafficking. Apart from that, even though the spirit of rehabilitation was strongly proclaimed by the government, drug user were jailed more than rehabilitated, so they were identified as criminals than as victims who need rehabilitation. While the many existing literatures deal with rehabilitation, little (if any) concerns with the dynamics of recovery process. This article fills this gap. The study was conducted in Makassar, the capital city of South Sulawesi. Thirty-two informants participated in the study, consisting of twenty jankis, five jankis’ mothers and five jankis’wives/girlfriends and an activist. Data was collected using in-depth interview. The study shows that lack of understanding of the complexity of the problems associated with jankis causes people to easily stigmatize and ignore them. Whereas instead of perceiving jankis as criminals, they are victims of the chain of drug trafficking, unless one is a drug dealer. In a recovery effort, even though medical rehabilitation is important, social rehabilitation is very significant and this involves close relatives, especially women such as mothers/wives/girlfriends. In the recovery process, not only junkis are "sick", but also their close relatives, even though they are expected to be "the main recovery agents". The way they treat jankis in the recovery process actually disrupts the recovery program. In the name of "their concern", women around jankis are carried out in ways that perpetuate the jankis in false recovery, they mutually become “hero” to each other. In addition, women around jankis do various things to "save" jankis from withdrawl which can actually be neglected. As a result, women around jankis become victims, and victimize junkis in the recovery process: they borrow money, are in debt, become prostitute, are prostituted, and become shields for the husband's addiction, all “in the name of love”.

Ritual Pangewarang Wahyu Chandra
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

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Pangewarang is an eight-year ritual of the Kaluppini indigenous community in Enrekang Regency, South Sulawesi. This ritual is a form of acculturation between Islamic and pre-Islamic beliefs. In many parts of this ritual, there are Islamic elements in it. This ritual has also become the Islamic identity of the Kaluppini people, which is different from other communities. This study was conducted using qualitative approach. There 19 informants participated in this study, consisting of three religious leaders, four traditional figures, two shaman (sando), chair of Aliansi Masyarakat Adat Nusantara (AMAN) Massenrempulu, three community leaders and six members of the Kaluppini community. Data was collected using the combination of observation and in-depth interview. The results shows that the implementation of the Pangewarang ritual among Kaluppini people indicates how religion and tradition are acculturated, inseparable, and complementary. Besides, the existence of Pangewarang rituals in Kaluppini has also formed an identity and gave meaning to the lives of Kaluppini people. This study is in line with the view of Hans Mol (1986) which states that there are four roles of religion in the formation of the community's identity. First, religious beliefs give a deep meaning to events that occur in society, as well as provide meaning that is fundamental to people's lives. Second, religion forms a transcendental order for a society that has two functions, namely to regulate, organize, and guarantee order in society, as well as a source of legitimacy. Third, religion can awaken and strengthen emotional ties or commitment in society. The sameness of belief and faith is a powerful glue for social ties in society and the fourth is that religion in the form of ritual can strengthen the sense of togetherness in society, which in turn will strengthen the sense of belonging and social identity in a society.

Taaruf Online dan Offline Hildawati Hildawati; Ayu Lestari
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

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Taaruf is a way of introducing men and women who wish to get married based on Islamic law. The essence of taaruf is lack of interaction between potential partners so that they commonly mediated by a go-in-between. In the past, the go-in-between was someone who knew personally the two potential partners, but now taaruf can also be mediated by social media. This study deals with taaruf taaruf online through Instagram and Whatsapp and compares it with offline taaruf, which is carried out without involving social media provider. We combine between observation and interview as our data collection methods. Observation was conducted on taaruf account in social media Instagram and Whatsapp by examining uploaded images or video and their captions. Interview was conducted into two: direct interview and chatting through social media Instagram and Whatsapp or direct call in order to explore the process of online taaruf and offline taaruf, the involvement of the admin as the go-in-between, how is the involvement of the intermediary in offline taaruf, and the motivation of the people who get involved in taaruf processes. The results show that taaruf was conducted through a go-in-between that facilitates interaction between potential partners who have the intention to get married. While in the past, taaruf was carried out without any contribution to social media, the initial introduction was started from the closest people around the potential candidate who wanted to get married, such as a teacher who asked for religious knowledge, religious teacher or religious teachers’, friend and family. In this digital era, taaruf can also be done through social media, by using taaruf accounts on Instagram. Since the introduction of taaruf through social media, the term used for the type of first taaruf adapted to the second type of taaruf, namely taaruf online and taaruf offline. Although each type has different method at several stages, both can run successfully until they get marriage, each has advantages and disadvantages. Online taaruf gives participants many options, unfortunately their biodata is potentially misuse by others. Whereas in offline taaruf, the biodata of participants is relatively safer and more valid because the go-in-between knows them personally. However, the participants have no option other than the one who is provided by the go-in-between.

Love Affair in the Afternoon Citra Rosalyn Anwar
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

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Korean drama is one of the most interesting shows for women in Indonesia nowadays. In spite of the fact that Korean drama offers many themes and genres, one of the most popular theme is love affair between married men (pebinor) and married women (pelakor). Even thpugh both are stigmatized, the former is not quite popular as compared to the latter, indicating that pelakor is more stigmatized than pebinor. In most of the dramas, the main actor is a married man, who has an affair with another woman. Using visual material of a selected Korean drama, entitled “Love Affair in the Afternoon” (2019) which deals with an extramarital relations between a married woman and a married man, this article analyses pieces of the scenes in the drama which include dialogues, monologues, locations and symbols in 16 episodes. The study shows that "Love Affair in the Afternoon" demonstrated the character of the main artist that is different from the common attributes attached to female lover (pelakor). As a wife, the portrait of Son Ji-eun's is associated with domestic roles and tends to be less demanding and expression which can be seen from her face, actions and speech. As a lover, Son Ji-eun is portrayed differently, she becomes more expressive in her attitude and action i.e. daring, and more opened. At the beginning she was totally obedient on her life and accepted everything until she finally decided to take a stance on her own destiny, and started realizing that she has an authority according to her own need. This Korean drama shows that lust or wealth is not always become a reason for someone to have an affair, there are many other reasons that make someone to have an extra marital relations. The drama shows that infidelity is not always dominated by men. It can be a man and a woman, but an affair is always considered negative. While mainstream media displays the common characters of female lovers as flirty, preening, and evil, this is not the case in this Korean drama. The drama still shows rejection of infidelity, suffering, separation, and divorce. This indicates that an affair is still something unacceptable. This drama has also succesfully reconstructed the image of the actor as a disturber and a socially hated person to become one who gets sympathy. It shows that media have the strong influenced in changing society’s point of view.

Negotiating Spaces in East Kalimantan Women Regional Dormitory in Makassar Muhaiminatul Ajriani
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

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Penelitian ini berfokus pada bagaimana mahasiswa yang tinggal di asrama putri (selanjutnya disebut asrama) menegosiasikan ruang dengan mengeksaminasi aturan asrama putri dalam mengelola perilaku anggotanya. Penelitian ini dilakukan di Asrama Putri Kalimantan di Makassar. Pengumpulan data dilakukan dengan mentriangulasikan antara metode observasi partisipasi, wawancara formal dan percakapan informal dengan anggota asrama. Hasil penelitian menunjukkan bahwa setiap orang yang menempati asrama bertanggung jawab untuk menjaga nama baik asrama. Oleh karena itu, aturan ketat dibuat dan dipertahankan dari satu generasi ke generasi lainnya untuk mengatur kehidupan para anggota asrama. Keanggotaan asrama diklasifikasikan atas junior, senior dan alumni. Ada batas yang jelas di antara ketiganya dan ini berdampak pada bagaimana mereka berurusan dengan ruang di asrama. Untuk mencapai posisi senior, seseorang harus melalui sejumlah proses. Aturannya tidak hanya mengatur penghuninya, tetapi juga para tamu, terutama tamu laki-laki. Ada tiga kategori kamar berdasarkan gender: ruang publik (yaitu halaman depan, halaman samping, garasi, ruang tamu), ruang semi-pribadi (yaitu toilet, ruang makan, ruang aula, halaman belakang) dan ruang pribadi (yaitu kamar tidur, ruang tv). Tamu laki-laki memiliki akses terbatas ke ruang asrama. Mereka hanya dapat memiliki akses ke ruang publik dan ruang semi-privat, sementara tamu perempuan memiliki hak istimewa untuk mengakses seluruh ruang seperti halnya anggota asrama. Namun, mereka harus berperilaku sesuai dengan kategori keanggotaan temannya di asrama. Selain itu, ruang juga dibagi menjadi dua menurut jenis aktivitas: ruang aktivitas bebas (yaitu ruang TV) dan ruang aktivitas terbatas (yaitu kamar tidur dan semua ruang semi-privat dan publik). Meskipun aturan ketat, Aturan ini dapat dinegosiasikan.

Da’wah bil Qalam Andi Batara Al Isra
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

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Di tengah pergolakan politik yang terjadi di Indonesia antara oposisi dan pemerintah yang berkuasa (di bawah Presiden Joko Widodo), beberapa organisasi Islam membentuk gerakan protes dalam aksi damai (yang mahsyur dikenal debagai Aksi Bela Islam) serta melalui tulisan yang dapat dikategorikan sebagai bentuk gerakan Islam dengan metode da’wah bil qalam (dakwah melalui tulisan). Artikel ini mengeksplorasi ide bagaimana menulis disebut sebagai ‘perlawanan Islami’ bagi Muslim di Indonesia dan hubungannya dengan konsep fillah, jihad dan amar ma'ruf nahi munkar. Dengan menggunakan penelitian kepustakaan, artikel ini mengungkap hubungan antara penulisan (da’wah bil qalam) dengan Islam politik dan “perlawanan Islami” sebagai semangat kebangkitan Islam dalam dua periode penting di Indonesia, yaitu Orde Baru dan reformasi (pasca-Soeharto atau era kontemporer). Masing-masing periode membentuk cara da’wah bil qalam yang berbeda. Di Orde Baru, karena penindasan oleh pemerintah, beberapa aktivis Islam mulai menggunakan tulisan sebagai media untuk melakukan dakwah ketimbang berkhotbah melalui mimbar-mimbar. Para penulis Muslim harus “membungkus” kritik terhadap pemerintah dengan “cara yang indah”. Setelah reformasi, da’wah bil qalam menjadi lebih terbuka. Da’wah jenis ini pun telah berkembang melalui internet, khususnya di media sosial. Namun demikian, intinya masih sama: da’wah bil qalam dapat dianggap sebagai bentuk perlawanan terhadap kehadiran negara yang dianggap tidak memihak pada golongan tertentu umat Islam.

Angnginrang Jumalia Jumalia
Emik Vol 2 No 2 (2019)
Publisher : Universitas Muslim Maros

Human need is human desires to own and enjoy the usefulness of goods or services that can provide physical and spiritual satisfaction for survival. This study deals with the common social practice of debting at Kodingateng Island, Makassar. It examine the people’s perspective about debt, the debt mechanism, and the impact of debt in their social life. This study was carried out at Kodingareng Island, Makassar, an island where debting is a common social practice. There were 11 participants involved in this study, consisting of a female college student, seven fishermen's wives, and a stall seller (pagadde-gadde), a diver (paselang), and a fisherman (papekang). They are aged between 24 and 47 years. Data was collected using in-depth interview (to explore people's perspectives on debt, debting mechanism, and the impact of debting behavior towards their life; and observation (to observe indebted transactions, who owes, what is owed, billing and payment moments). The study shows that people at Kodingareng Island perceive debt (inrang) as a “habit” that has become a local tradition and debt as a “bond” between the lender (to appa'nginrang) and the borrower (to nginrang). The debt mechanism depends on debted needs, which are varied from primary needs, secondary needs, and tertiary needs; and on the importance of such need. The more important an item becomes, the more often the type of item is debted. The mechanism is simple, one just mention what s/he need and goods can be directly taken or delivered. Despite the fact there is a informal agreement between the lender and the borrower, in many cases the payment methods depends on the borrower. The impact of debt for the people of Kodingareng Island is categorized into three: people are trapped in an endless debt since debt is carried out continuously; generating generation debtors since they are accustomed to see and to practice debt; and affecting community social relations since payments are faltered, despite debting is not a shamefull behaviour.

Dicatet Mak! Endang Purwasari
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.483

Debt has been a common phenomenon in people’s lives, both in the big cities, as well as in remote areas. This debt activity has been internalized into people's lives so that it cannot be separated no matter how small. There are quite a number of existing related literatures that deal with this. However, debt is only seen as a means to meet the daily needs of debtors, in which the relationship between creditors and debtors is not far enough studied. The study related to the relationship between creditors and debtors (if any) is still limited. This article seeks to complement the existing literature by examining debt and credit cyrcle that create new relationships in the spectrum of oil palm plantation employees. This ethnographic study takes place in the housing complex of oil palm plantation employees in Kebun Sei Muara, Kalimantan Island. It involved 26 female informants consisting of six women workers, six housewives, and fourteen female traders. Data was collected using in-depth interview in order to explor the reasons for debt, reason for giving debt, the implication of debt, and how parties are related to debt. While participatory observation is carried out by participating in the daily activities of the Kebun Sei Muara community, such as shopping at a food stall, attending parties, helping in various parties, gossiping, social gathering, etc. The study indicates that debt has become the foundation of reciprocity relations in Kebun Sei Muara. This debt is carried out for from daily needs to the need for making life cycle parties, which involve not only the poor, but also rich people. This creates a reciprocal bond between the debtor and the creditor, the host and the guests, as well as creates balanced reciprocity between them. This relationship raises an obligation for both actors involved to give and return the contribution for the attending parties. In this context, there is a norm that requires them to come to provide contribution in the form of money and/or goods to the host, and expecting to have a balanced reciprocity in return. The higher the status, the bigger the party, the more debts the host make, and the return contribution will be used to pay for the debt. The higher the status, the more contribution the guests have to provide, though it depends on the closeness between the host and the guests, as well their previous contribution. Community members, who do not participate in the debt circle, will automatically be ostracized from social activities and are considered as “the others”. Conflict potentially occurs between debtor and creditor when payment is neglected, but this is depended on how the creditor responds to it. It is common, however, that this may be impacted on the future relationship not only between the two, but also with others in the Kebun Sei Muara.

Momago Rismawati Rismawati; Isbon Pageno
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.490

When humans experience various difficulties in life, including illness, then they will try to find a cure for the disease, through medical treatment, then traditional treatment after being unsuccessful with medical treatment. But there are also those who directly use traditional medicine in accordance with local beliefs. This article explores beliefs and cultural practices of tau taa wana in the treatment of diseases through momago, a traditional ritual healing practiced in Uempanapa Village. This study was conducted in Uempanapa Village, Bungku Utara Subdistrict, North Morowali District, considering that tau ta'a wana (ta'a wana people) in this village still practices momago (a healing ritual) which is commonly held once a year. Using qualitative approach, data was collected using in-depth interview and observation techniques. Eleven participants involved in this study, they are varied on the basis of sex (eight men, and three women), age (between 42 and 72 years), and position [three shamans (dukun), a drum beat (to paganda), a gong drummer (to myingko gong), a dancer (to motaro), patient (to ongoyo), and three patients’ family (to mongoyo). Momago is a traditional healing ritual using supernatural power mediated by shamans (walia). This healing ritual is based on a belief in supernatural beings that are considered to play role in causing various diseases. Momago is practiced by tau taa wana and this is not only practiced when there are calls from residents to treat their sick relatives, but they are also often performed at large events such as the reception of important guests, cultural arts festivals, and so forth. They believe that patients will recover after ancestral spirits entering one’s body. In this healing ritual, tau taa wana is carried out by utilizing supernatural power, through which walia repeatedly calls the spirit. This healing ritual is usually carried out at night and takes up to three weeks, depending on the type of disease and the number of patients. The types of diseases that are cured through momago include witchcraft (fofongontau/doti), trance (pasuak), rebuke (katrapes), crazy (fando) and drowning (mlondong), kinds of illnesses which believed to be personalistic diseases. It is also believed that the success of a ritual is marked by the number of momago participants who have possessed spirits, the more they are, the more successful the treatment has been. Although not all diseases can be cured through momago, and not all sick people treated through momago can recover from their illness, momago is still practiced because it has become a hereditary tradition from their ancestors and/or because of the requests from patients’ family.

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name
Nurul Ilmi Idrus

Contact Email
nurulilmiidrus@yahoo.com

Phone
-

Journal Mail Official
emik@umma.ac.id

Editorial Address
Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location
Kab. maros,

Sulawesi selatan

INDONESIA

Abstract

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Nurul Ilmi Idrus

Contact Email nurulilmiidrus@yahoo.com

Phone -

Journal Mail Official emik@umma.ac.id

Editorial Address Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location Kab. maros, Sulawesi selatan INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

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Abstract

Contact Name
Nurul Ilmi Idrus

Contact Email
nurulilmiidrus@yahoo.com

Phone
-

Journal Mail Official
emik@umma.ac.id

Editorial Address
Jl. Dr. Ratulangi No. 62 Maros, Sulawesi Selatan 90511

Location
Kab. maros,

Sulawesi selatan

INDONESIA