Garuda - Garba Rujukan Digital

Politik Teritorial dan Perampasan Tanah-Hutan di Desa Lingkar Tambang Bijih Besi, Kecamatan Lede, Kabupaten Taliabu, Provinsi Maluku Utara Rahmat Hidayat
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.491

The country's territorial politics that divide natural resources into specific arrangements, such as the determination of forest areas, has facilitated the presence of PT. Adidaya Tangguh in the Taliabu forest. Its presence has usurped traditional community ownership rights over its natural resources (land and forest). This condition does not make the community to remain silent. Various methods have been taken into account, from contesting the tribal ulayat land discourse, to the resistance movement through demonstrations that hold companies accountable for the losses they experience. This article aims to explore how the traditional landscape form of the Mange tribe and how mining expansion which is facilitated by all state instruments is resisted by the community. This research was carried out in two villages around the mine in Lede Subdistrict, Tolong and Todoli Villages, Taliabu District, North Maluku between June and August 2019. Data was collected using in-depth interview and observation. The informants in this study consisted of three elements: first, Mining Officers of North Maluku Province, second, PT. Adidaya Tangguh employees, and third, the village community in around mining company. The research findings indicate the existence of local concepts related to the meaning of space by the Mange people in the villages of Todoli and Tolong who had lived in the form of a unitary autonomous local institutions, small communities called Soa long before the existence of an independent Indonesian state as a nation. The traditional territorial concept of the Mange people regarding forest land is no longer considered as a primary forest (kalia) which is sacred to the Mange tribal community, but as a unity of hamlets and memorial heritages of the ancestors of the Mange tribe. After carrying out the incorporation of the modern government system, the Mange tribe was gradually weakened. The expansion of mining capital to their regions facilitated by local governments has taken and destroyed their forests. This appropriation has caused turmoil in the community in the form of open resistance, by sounding their demands to PT. Adidaya Tangguh through adat resistance movements and farmers in the villages of Todoli and Tolong. This resistance got repression, violence and terror from the state.

Enkulturasi Nilai-Nilai “Keislaman” dalam Proses Pembelajaran di TK Wihdatul Ummah Kota Makassar Juwanita Sahid
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.494

Early childhood education (PAUD) is a social institution that serves to instill cultural, national, and religious values in children. While the existing literatures on PAUD are more focused on the role of social institutions and formal educational institutions in the formation of children (school environment, learning process and community supporting the process), this article focuses on the process of enculturation in applying "Islamic" values in the learning process at TK Wihdatul Ummah. This study was conducted at TK Wihdatul Ummah. Using ethnographic approach, data was collcted using in-depth interview ansd observation. The study involved ten informants who are varied on the basis of age (between 27 and 69 years), and status, consisting of a school principals, three teachers, five parents and a student’ guardian. The study shows that TK Wihdatul Ummah has succeeded in carrying out Wahdah Islamiyah's main mission in the field of education, mainly in developing young generation from an early age by fostering faith (aqidah), monotheism (tauhid), faith (iman) and good deeds (amal sholeh). Character building based on "Islamic" values is the main orientation that is encultured by TK Wihdatul Ummah to early childhood and still refers to the PAUD National Curriculum. TK Wihdatul Ummah has been able to transmit an "Islamic" curriculum that focuses on two core competencies, namely to love the Qur'an and the Hadith and practice Islamic values as the character of pious children. Achievement of competence to love the Qur'an and the Hadith is shown in basic competency activities, namely: memorizing the surahs in juz 30 and reciting the Hadiths of the Prophet, taddabur Al-Qur'an and Hadith, studying hijaiyyah letters, and knowing practical worship according to the guidance of the Prophet. While the attainment of the “Islamic” values as the character of pious children, is shown by Islamic behaviour in daily life, and Islamic independent behavior. Students’ learning achievements at TK Wihdatul Ummah include discipline, independence and self-confidence; trust and closeness to the teacher; able to socialize; able to appreciate and understand others; able to understand rewards and punishment; and able to practice Islamic values as sholeh children character. From the emic point of view based on emic perspective (teachers and parents), the achievement in terms of children character building at TK Wihdatul Ummah focuses on religious values (praying independently and according to guidance, worshiping and remembrancing) and morals values (getting used to behaving well, polite, honest, like to give/help and respect) and social emotional values (independence, self-confidence able to socialize, respect and understand others, control themselves naturally, understand the rules and discipline). By studying at TK Wihdatul Ummah, it is not only students, but also parents show significant changes in their everyday behaviour.

Ale Rasa Beta Rasa Ahsani Amalia Anwar; Ajuan Tuhuteru
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.557

Pandemic Corona Virus Disease 2019 (Covid-19) has changed people’s life in various fields, including education. Face-to-face learning turns into online learning to prevent the spread of Covid-19. This article explores how the constraints faced in implementing online learning and ways which are taken to overcome them on the basis of local cultural value. This research was conducted at the Faculty of Religious Social Sciences State Institute of Christian Religion (FISK IAKN) Ambon, from which more students complaints related to obstacles encountered during online learning as compared to the two other faculties at IAKN. There were twelve people who participated in this study, consisting of two key informants (a dean and lecturer), students from various study programs, consisting of three students from Tourism, another two students from Pastoral Counseling, three students from Theology, and two from Religion and Culture study programs. Data was collected using interview via Whatsapp chatting and observation of students’ participation in online learning class, not only through Whatsapp Group, Faceboook Group, Google Classroom, Zoom, Edmodo, as well as IAKN e-learning system. The study demonstrates that in the the online learning process at FISK IAKN, students experience various problems, that include internal and external factors. Internal factors consists of limited facilities and infrastructure to support in campus online learning, students’ financial limitations, and technological illiterate of students as well as lecturers to access online learning. External factors include lack of online learning equipments, such as smartphones and laptops, unstable internet network and lack of electricity in some areas of students’ residence. Because these two factors (internal and external) are the main obstacles in the online learning process, various efforts being made to overcome them on the basis of local cultural values, ale rasa beta rasa. This is not only applied among students of FISK IAKN Ambon, but also involves parents, relatives, neighbors, lecturers, campus support and support from other institutions outside campus. The philosophy of ale rasa beta rasa has become a bonding value among fellow Ambonese and their colleagues on how they deal with problems related to the continuity of online learning in the midst of critical moment resulted from pandemic of Covid-19. The application of the social function of ale rasa beta rasa is manifested in the form of studying together; sharing information about lecture; sharing hotspots and remedial; and granting loans. Despite the fact that all constraints cannot be fully solved, there are at least somethings to be done that affect their online learning process.

Preloved Shopping Efrianti Efrianti; Nurul Ilmi Idrus
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.578

Online shopping has become part of public shopping activities, through social media such as Facebook, Instagram, etc., with various shopping convenience. Since the rise of online businesses, Instagram is one of the most popular shopping media, both for new and preloved goods. While a number of existing literatures concentrate on online shopping with various new items, little if any deals with preloved shopping with specific items, focusing on its management. This article fills this gap. This study was conducted on social media Instagram on preloved goods seller accounts through which preloved goods are sold. The informants in this study were female sellers and buyers of preloved goods, as they are the dominant preloved sellers and buyers, particularly cosmetics and fashion. There were 11 women participated in this study, they are varied based on age (between 19 and 25 years), occupation (six female students, a celebgram, entrepreneur, influencer, and barista respectively), and status (six buyers and five owners who at the same time act as administration staff (admin). The study indicates that cosmetics and fashions are two types of preloved item which are popularly sold and bought in Instagram. Although used goods are very diverse, the term preloved is used limitedly, and used products such as cosmetics and fashion are included as preloved items. Among other preloved items in Instagram, cosmetics (such as make up and skin care) and fashion (such as bags, shoes, assesories, clothes) are the most popular items. Reduced price (“harga miring”), brand (merek), and trying out (coba-coba) are three main reasons why women buy preloved cosmetics; while brand (merek), style (model), reduced price (“harga miring”), and quality are four main reasons why preloved fashion are bought. In addition, brands and "reduced prices" are two reasons that intersect between preloved cosmetics and fashion, and quality is always related to price, as it is with brands, which show that some factors are interrelated to one another. However, each type of goods has its own unique reasons why it is bought. For preloved cosmetics sellers, selling preloved goods is to make cosmetics available for use before the expired date. As for preloved fashion sellers, the fashion goods are sold because they are rarely used or are not use at all. Both cosmetics and fashions sellers have common reason to sell preloved items, that is to make money from used goods instead of being left useless. There are two types of preloved account in Instagram. They are special account and private account. Special account is divided into two, namely celebgram and non-celebgram accounts. Celebgram account consists of self-managed accounts, managed in groups, and managed by administrative staff (admin). Non-celebgram account consists of individual account and group account. In addition, private account is an inseparable account between a personal account and preloved sales account. Most accounts are managed by its owners who are at the same time act as administration staff, except one type of celebgram account. Group account manages their account by division of labour system. In promoting existing items, they use a variety of strategies, ranging from using other’s accounts which have many followers, packaged promotion, discounting, to using celebgram services.

Bridal Shower: Tren Perayaan Melepas Masa Lajang di Kalangan Perempuan di Kota Makassar Astina Astina
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.653

Bridal shower is a celebration of letting go of single status adopted from European and American culture. This has become a new form of ceremony held by a friendship group, as the bridesmaids. It examines the adoption process of bridal shower, the process of the celebration itself, and the meaning of such celebration from both bridesmaids and bride to be. This qualitative research was conducted in the capital city of Makassar, It involved 14 informant whose age between 21 and 26 years. They consist of eight bridesmaids who make and plan a bridal shower, four bride to be who have received a surprise bridal shower celebration, and two party planners who have five years experience in organizing such celebration. Data was collected using the combination of in-depth interview and observation, examining 18 cases of bridal shower celebration. The study indicates that bridal shower is conducted as a moment of separation and as a form of support from bridesmaids to the bride to be who will be heading to a new life. The reasons behind the celebration of bridal shower includes the presence of group awareness, moment of letting go of friend, as a form of group support, following trend, and as a form of reciprosity. The celebration of bridal shower includes five stages. First, welcoming bride to be with a number of surprises. Second, embedding of attributes with the use of a crown to show the privileges of the bride to be and a shawl as a medium for writing funny messages that generally relate to the transfer of status and sexuality. Third, playing games in the form of questions with sanctions. Fourth, disclosing messages and impressions from the bridesmaid to the bride to be; Fifth, ending up eating together while reminiscing. Although each stage has its own purpose, they are all meant to make the bride to be happy. Bridal shower celebration is full of meanings, namely: as a status switch, as a medium for self reflection and introspection, and as a moment for friendship group existence. Bridesmaids support is very significant considering that the transition from one status to another and incoming new responsibilities both create fears to the bride to be. Thus, bridal shower celebrations become a transitional ritual at the critical moment because, on the one hand, bride to be has already "bound" by the acceptance of groom’s proposal; on the other hand, the status of marriage has not been grasped, a moment which Van Gennep (1960) termed as "rites de passage". A bridal shower celebration is a moment in which the bride to be stretches herself towards getting married. Bridal shower is also a medium for reflection and introspection, accompanied by the expression of messages of "farewell", discourses or advice to the bride to be. Bridal shower is also a moment to show the existence of a friendship group through uploading photos/videos of bridal shower celebration on social media and an event to display status, for both bridesmaids and brides to be.

Strategi Peladang Berpindah di Routa Dalam Rangka Menguatkan Klaim Hak Atas Tanah Bekas Areal Perladangan Berpindah di Masa Lalu Sarlan Adijaya
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.656

Claims of rights to land formerly shifting cultivation areas in the past, as referred to by the terms orawu, anahoma, laliwata and osambu are now increasingly ineffective - one of which is because the former shifting cultivation area has been abandoned for a long time where the trees have grown as usual, until hardly leaving the slightest sign of former swidden cultivation areas. As a result, lands in the former shifting cultivation areas in the past are now being taken over and controlled by other parties. This research, which lasted for six months, was conducted in Routa District, Konawe Regency, Southeast Sulawesi Province, considering that in this area a new phenomenon has developed in which land formerly cultivated areas in the past was re-opened by their descendants of current shifting cultivators in order to strengthen land rights claims. There are …. informants participated in this study, including shifting cultivators and descendants of shifting cultivators, government officials, and local law enforcers. Data collection techniques were carried out through interviews and observations. The study shows that the current strategy of the descendants of shifting cultivators in Routa is to re-open their parents' former shifting cultivation areas - this strategy is increasingly emphasized through planting growing crops, creating boundaries and legalizing land rights with both SKT and SHM. These strategies have proven to be quite successful in overcoming the encroachment of former shifting cultivation areas as well as providing new economic bases for shifting cultivators in the form of land and gardens.

Less Masculine, More Feminine dan Less Feminine, More Masculine: Laki-laki Mengekspresikan Androgini Melalui Fashion Putri Kumalasari Fadly WIjayakusuma
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.662

Androgyny combines masculine and feminine characters at once. Despite the fact that the way one’s talk, gestures, emotions, interests and talents are indicators of androgyny, fashion or the way they dress has become the main indicator. While the existing literatures deal more on characteristics, behavior, interests and talents, and self-representation through social media, this article is focused on how androgyny men exptress their gender through fashion. This study was conducted in the city of Makassar which involved 12 male college students. They are varied based on age (between 20 and 24 years), and profession (master of ceremony, model, dancer, make up artist, disc jockey). Data was collected using in-depth interview, focus discussion group (FGD), and observation as the primary data sources as well website and social media (i.e. Instagram), as the secondary data sources. The study indicates that androgynous men is not transgender because they did not want to become “like women”, as transgender do. Besides, androgynous men classify themselves higher than transgender, from both appearance and social class. Although androgynous men may express their androgynousness through behavior, interests and talents, fashion is the most significant aspect that indicates a person's androgynousity. Androgynous men express androgyny more through fashion than others because through fashion their existence is easily recognized, as it is combining between masculine and feminine characters. Androgynous fashion is divided into two, less masculine-more feminine and less feminine-more masculine. Whether an androgynous man is more feminine or more masculine, depending on their performance and perception towards what is being performed. The motives of androgynous men are divided into two, the first is “because-to-motive” and “in-order to motive”. While the former includes influencing by peer group, having sense of comfort, feeling self satisfaction, and being professional; the latter consists of expecting to be socially accepted and to be accepted as normal people.

Di Balik Hijab: Interaksi Antara Ikhwan dan Akhwat Anggota Wahdah Islamiyah Hijriah Hijriah Arsyad
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.684

While most of the existing literatures deal with hijab in the context of clothing, this article focuses on hijab as the bulkhead between men and women. I examine how hijab is understood, is indoctrinised, and is applied in activities conducted by Wahdah Islamiyah. This qualitative research was conducted in Makassar as the center of Wahdah Islamiyah Organisation in Indonesia. It involved 12 informants, consisting of evelen akhwat and an ikhwan. Their age ranging between 22 and 50 years, and from various statuses, from research and development coordinator, active cadres, to ex-staff official at Wahdah Islamiyah. Data was collected using in-depth interview and observation. The study indicates hijab in the context of Wahdah Islamiyah is divided into three, clothing hijab, heart hijab, and barrier hijab. Even though these three tpoes of hijab is associated with the interaction manner between ikhwan and akhwat, each has its own uniqueness. While clothing hijab is related to body cover from head to toe; heart hijab is associated with how hijab is applied in everyday life; barrier hijab is related to the barrier between ikhwan and akhwat in their social interaction. In Wahdah Islamiyah, hijab has been introduced from the beginning dam is internalized in tarbiyah, from the basic to the advance level, from the introduction, understanding, the application of hijab. In teraction between ikhwan and akhwat is always insulated by hijab. There are a number of strategy to limit the interaction behind the hijab, and they are using email, connection letter, social media (such as Whatsapp), text messages, etc. A number of activities that involved ikhwan and akhwat have to employ barrier hijab such as musyawarah, study, tarbiyah and tahsin, walimah, and they are using barrier hijab in such social interaction. It is argued in this article that hijab pembatas plays a significant role in Wahdah Islamiyah activities that involve ikhwan and akhwat.

Penggunaan E-wallet di Kalangan Mahasiswa Hizbul Hadi Nawawi
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.697

Internet users are growing rapidly from time to time throughout the world, including Indonesia. As a result, consumer needs in terms of making payments have changed towards non-cash payments, namely e-wallets, which have become a huge potential in the e-commerce market. The preference for e-wallet transactions is increasing compared to using cash on hand. Most of its users are millennials, including students. This study examines knowledge related to the use of e-wallets and the reasons behind its use. The study involve ten college students, consisting of nine female students, and a male student whose age varies between 19 and 23 years. They come from various universities. Using qualitative approach, this study use in-depth interview as the primary data collection technique and secondary data obtained from relevant website. This research shows that e-wallet is not only understood as a place to store money electronically, but also as a digital payment. In Indonesia there are various e-wallet products. Among others OVO, Gopay, and DANA are the most popular ones. There are three aspects related to the students’ knowledge about e-wallet: source of information, features, and its use. Advertisements from social media, television, and transportation applications are the main sources of information about e-wallets. E-wallet offered various features, such as topping up, paying bills and pulses, and transferring and withdrawing from e-wallets to bank partners. E-wallet is used for a variety of purpose, such as to pay online transportation, to buy food/drinks, to pay bills, etc. There are three basic reasons why students use e-wallet as a payment method, namely because of the promos offered, convenience in transactions, and ease to operate. To attract people to use e-wallets, service providers must work with various merchants, whose promos are increasingly attracting users to use e-wallet for payment. In using e-wallets, students not only feel comfortable, but also convenience in payment because it can be done anywhere as long as the user is connected to the internet. Keywords : Millenial generation, students, e-wallet, internet, cashless, and digital payment.

Ruqyah Syar’iyah: Upaya Mencari Kesembuhan Mukhtamar Hayat
Emik Vol 3 No 2 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i2.705

The treatment of ruqyah syar'iyah (hereinafter referred to as ruqyah) is one of the treatments practiced in time of Rasulullas SAW. In the last few years, such treatment has been popularly practiced in Indonesia, including in Makassar, one of the cities in Indonesia where the practice of ruqyah is mushrooming. While many literatures deal with the practice of ruqyah from spiritual point of view, the new contribution of this article lies in the practice of various types of ruqyah. This study was conducted in the city of Makassar, the capital city of South Sulawesi where more than 80% of its population are Muslims. Using qualitative approach, this study involved 14 informants, consisting of eight patients, two peruqyah, staff of ruqyah clinic and patients’ families respectively. Data was collected using the combination of interview and observation. This study shows that whether or not one is intended to cure his/herself depends very much on their belief in the treatment. Some started with modern medical treatment, others had full faith from the start. Some did it on the basis of their own desire, others influenced by close relatives. Ruqyah is part of Tibbun Nabawi and in its development ruqyah itself is divided into three types, namely, mass ruqyah, clinic ruqyah, and independent ruqyah. Despite the fact that the stages of each type are relatively the same: pra-ruqyah, main ruqyah, and post-ruqyah, each has its own uniqueness. Ruqyah not only helps to heal someone, especially those who suffer from disorders of spirits, but also strives to be a medium of preaching for patients. Curative healing is the main axis in the treatment of ruqyah, but preventive measures are also introduced as a bulwark against disturbance by spirits. Even though ruqyah is an islamic treatment, non-Muslim is not prohibit to take such treatment as long as they believe and follow the rule. This indicates that the belief to such treatment breaks down religious barriers. However, healing through ruqyah treatment is not entirely dependended on peruqyah, but it is mainly depended on the patient him/herself, by improving his/her quality of life after the ruqyah treatment.

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

Abstract

Abstract

Abstract

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

Abstract

Abstract

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