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"The 2020 Regional Head Election continued to show the presence of Kinship Politics at the regional level, including in Jambi. The incumbents encouraged their family members to run as candidates in the election for Governor and Deputy Governor of Jambi, Regent of Batang Hari, and Mayor of Sungai Penuh. Surprisingly, Kinship politics failed to win in all three locations. This study aimed to analyze the failure of Kinship politics in the 2020 Regional Head Election in Jambi (namely Yuninta Asmara-Muhammad Mahdan in Batang Hari Regency, Cek Endra-Ratu Munawaroh in the election for the Governor of Jambi, and Fikar Azami-Yos Andrino in the election for Mayor of Sungai Penuh) through an independent observation from November 2020 to January 2021, as well as documentation of data and news related to the 2020 Regional Head Election in Jambi. The failure of the three candidate pairs was due to: first, the lack of public trust in the incumbent's family; second, the lack of campaign fund contributions; third, lack of promotions for the candidate pairs on social media; fourth, the lack of political communication between candidates, political parties, and constituents, while the alternative candidates optimally, effectively and efficiently managed the campaign team, campaign logistics, and their constituents; five, the alternative candidates' track records showed better credibility and capability; and six, better electability and acceptability of the alternative candidates. This study concluded that Jambi could be an example of minimizing the dominance of Kinship politics by using an alternative candidate who has a solid team, good online campaign management, and effective logistics management. Jambi can be a barometer of the rise of real democracy."

"ABSTRAKSkripsi ini menyajikan dinamika perlawanan yang dilakukan oleh petani terhadap pembangun Daerah Irigasi Batang Sinamar di Nagari Pangian. Perlawanan ini terjadi karena petani tidak dapat mengolah sawah sehingga mengalami kerugian semenjak akhir tahun 2015 akibat timbunan dari galian pembangunan irigasi di daerah tersebut. Perlawanan ini sebenarnya telah ditanggapi pihak pemerintah nagari dan kontraktor, namun tidak ditangani dengan baik sehingga membuat sawah petani terbengkalai hingga tahun 2018. Akibatnya petani pun bekerjasama dengan para aktivis dan media untuk menemani masyarakat menyampaikan protes terkait kerugian yang mereka alami. Tindakan ini ternyata membuat petani semakin mengalami tekanan terutama dari pihak pemerintah nagari dan kontraktor yang menggunakan kekuasaan niniak mamak untuk menghambat protes yang dilakukan petani. Tekanan dari niniak mamak tersebut tidak dapat dihindari oleh petani sebab antara petani dengan petinggi adat memiliki hubungan patron-klien yang saling mempengaruhi antara satu sama lain. Adanya relasi patron-client ini membuat petani terpaksa sulit menuntut karena harus menjaga hubungan baik dengan petinggi adat dan mengikuti setiap saran dan arahan yang diberikan oleh petinggi adat tersebut termasuk saran terkait tindakan perlawanan yang tengah mereka lakukan. Dengan menggunakan observasi terlibat dalam penelitian ini ditemukan bahwa bentuk relasi kekerabatan yang biasanya dianggap sebagai agen yang mampu menjadi identitas perlawanan ternyata juga mampu menghambat tindakan perlawanan itu sendiri.

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ABSTRACTThis thesis presents the dynamics of resistance carried out by farmers towards Batang Sinamar Irrigation construction in Nagari Pangian. This resistance occurred because farmers were unable to cultivate rice fields so that they suffered losses since the end of 2015 due to heaps from the excavation of irrigation construction in the area. This resistance has actually been responded by the nagari government and contractors, but it has not been handled properly so that farmers' fields have been abandoned until 2018. As a result, the farmers have collaborated with activists and the media to accompany the community to protest their losses. This action turned out to make farmers increasingly under pressure, especially from the nagari government and contractors who used the niniak mamak's power to inhibit protests by farmers. The pressure from niniak mamak cannot be avoided by farmers because between farmers and niniak mamak as traditional leaders have patron-client relations that influence each other. The presence of patron-client relations has made it difficult for farmers because they have to maintain good relations with traditional leaders and follow every suggestion and direction given by the traditional leaders including suggestions regarding the acts of resistance that they are carrying out. By using the participation observation in this study it was found that the form of kinship relations which are usually considered as capable agents of making a successful resistance action was also able to inhibit the act of resistance itself."

"After the issuance of the Constitutional Court Decision No.33 / PUU-Xlll / 2015 as the cancellation of the ban on dynastic politics, a number of candidates from the incumbent's relatives advanced in the direct Pilkada and mushroomed up to the 2020 regional elections. The occurrence of kinship politics is not only seen in terms of regulation, but the rise of kinship politics is also due to problems in political parties in carrying out the political recruitment function. This study seeks to analyze the findings of the online media reported in Kompas and Tempo. This study uses qualitative methods and uses Nvivo 12 Plus in processing data. In this study, it is explained that the factors for the formation of dynastic politics from online media coverage of Kompas dominantly explains the recruitment of political parties which are less democratic, while Tempo online media dominantly explains that the supporting factors for the formation of kinship politics are party recruitment, family support, and weak legal rules. In addition, the impact of kinship politics from the analysis of Kompas online media reports is the creation of corrupt behaviour and damaging the bureaucratic order. Meanwhile, the impact of kinship politics from the analysis of Tempo online media is the decline in the quality of democracy and damage to the structure of the party. This type of research used in this research is qualitative research. The analysis used in this paper is descriptive analysis. Analysis was performed using the Nvivo 12 plus software."

"Kinship politics may be a way to preserve the power of the elites through elections. With the strong support of kinship politics from the local political elite, the candidate for the South Minahasa district head, Michaela Paruntu, had a very high chance of winning the 2020 regional election in the South Minahasa District. But the reality was different. The popularity gained from the influence of the previous district head, a close relative of the candidate, and the support of the ruling party in the South Minahasa District were ineffective in generating public support for the candidate. This study analyzed the factors that caused the ineffectiveness of the kinship politics in the South Minahasa District. This phenomenon was interesting to study since previous studies on kinship politics presented empirical evidence that candidates who have a kinship with the authorities or elites have a better opportunity to win an election. This study used a qualitative method with a case study approach. The result of the study showed that the community's perception of kinship politics in the South Minahasa District influenced people's political choices in the 2020 Regional Head Election (Pilkada)."

"This paper aims to study the development the dynasty politics phenomenon in Solo, especially from the public perspective after the 2020 regional head election. Gibran, the son of the President of the Republic of Indonesia ran as a candidate for mayor of Solo. Gibran involvement during the regional head election raised pros and cons in Indonesia. The practice of kinship politics in Indonesia is increasingly worrying. The reason is that most of the regulations tend to preserve the oligarchy. The flourishing of kinship politics, especially in the regions, cannot be separated from the role of = political parties and regulations on regional head election. The study used quantitative approach with questionnaires and literature review. The results wereprocessed using SmartPLS 3.0 software with four independent variable: network strength, position in the party, unequal democracy, and capital. The study showed that only two independent variables influenced the occurrence of kinship politics: network strength and capital. This led to talks about the community on political issues, President Jokowi, and changed his leadership image, from previously seen as a president that does not involve families in political matters."

"Tesis ini menelusuri tentang kontribusi stres eksternal, stres internal, dan identitas budaya sebagai faktor yang berperan dalam pembentukan resiliensi keluarga. Lebih lanjut, penelitian ini juga ingin menguji tentang peran identitas budaya sebagai moderator dalam hubungan antara stres eksternal dan stres internal dengan resiliensi keluarga pada keluarga matrilineal Minangkabau yang menetap serumah dengan orang tua pihak perempuan setelah menikah. Melalui teknik convenience sampling diperoleh 110 isteri bersuku bangsa Minangkabau dari keluarga yang menetap serumah dengan orang tua pihak perempuan setelah menikah sebagai sampel pada penelitian ini. Data dari masing-masing variabel pada penelitian ini diperoleh melalui instrumen penelitian berupa kuesioner. Pengukuran tingkat resiliensi keluarga dilakukan dengan menggunakan Walsh Family Resilience Questionnaire, pengukuran tingkat stres dilakukan dengan menggunakan Multidimensional Stres Questionnaire for Couple, dan pengukuran tingkat identitas budaya dilakukan dengan menggunakan alat ukur Identitas Budaya Keluarga Minangkabau. Regresi sederhana (simple regression), regresi berganda (multiple regression), dan analisis moderasi template 1 Program PROCESS dari Hayes melalui SPSS digunakan untuk menganalisis data penelitian. Penelitian ini menemukan bahwa stres yang semakin tinggi akan memengaruhi penurunan resiliensi keluarga ((t(108) = -2,79; p<0,05, untuk stres eksternal dan (t(108) = -3,13; p<0,05, untuk stres internal). Kedua stres ini merupakan faktor risiko yang berkontribusi secara negatif signifikan dalam pembentukan resiliensi keluarga baik ketika dianalisis secara sendiri-sendiri maupun secara bersama-sama dengan nilai p<0,05. Selanjutnya, identitas budaya merupakan faktor protektif yang berkontribusi secara positif signifikan dalam pembentukan resiliensi keluarga pada keluarga matrilineal Minangkabau yang menetap serumah dengan orang tua pihak perempuan setelah menikah dengan nilai t(108) = 4,12; p<0,05. Akan tetapi, identitas budaya tidak berperan sebagai moderator yang memperkuat atau memperlemah pengaruh stres (baik stres eksternal maupun stres internal) terhadap pembentukan resiliensi keluarga dengan nilai p>0,05. Hasil penelitian dibahas lebih lanjut pada bagian diskusi.

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This study investigated the contribution of three variables (external stress, internal stress, and cultural identity) as predictors in building family resilience. Then, we examined cultural identity as possible moderator of the relation between stres and family resilience in Minangkabau`s matrilineal family who coresiding with parents (wives) after marriage. Participants of this study were 110 wives. Participants were selected based on convenience sampling technique. Data were collected through three questionnaires. Walsh Family Resilience Questionnaire used to assess the level of family resilience, Multidimensional Stres Questionnaire for Couple used to assess the level of stress, and Identitas Budaya Keluarga Minangkabau questionnaire used to assess the level of cultural identity. The data were analyzed using simple regression, multiple regression, and Hayes PROCESS program with template 1 for moderator analysis. The result of this study shown that external stress and internal stress are risk factors because these stresses have negative significant effect on family resilience (t(108) = -2,79; p<0,05 for external stress, t(108) = -3,13; p<0,05 for internal stress, p<0,05 for both of stresses when analyzed together). Then, cultural identity have positive significant contribution on family resilience t(108) = 4,12; p<0,05. Also, the study found that there are no interaction effect between stresses (external stress, internal stress) and cultural identity in building family resilience. Result discussed in the last of this study."

" ABSTRAK

Tesis ini adalah mengenai budaya matrilineal yang dikemas secara simbolis melalui suatu adat istiadat, di mana posisi perempuan dalam keluarga ditinggikan, tetapi pada saat yang sama itu justru membuat perempuan menjadi subordinasi. Penelitian ini dilakukan pada tradisi budaya tunggu tubang yang merupakan budaya lokal di Semende, Sumatra Selatan. Di Semende, perempuan menerima hak istimewa untuk mempertahankan dan mengelola warisan keluarga, termasuk mengelola lahan pertanian mereka. Namun, perempuan yang menjaga kelestarian adat diawasi oleh laki-laki sehingga terjadi penyimpangan adat. Ironisnya, perempuan dengan status tunggu tubang merasakan tugas yang mereka rasakan bukan sebagai beban tetapi dedikasi kepada keluarga yang mereka lakukan dengan sepenuh hati. Oleh karena itu pertanyaan penelitian ini adalah bagaimana konstruksi sosial yang terbentuk dalam diri perempuan tunggu tubang dalam memaknai status dan peranan mereka dalam adat.Tesis ini menggunakan teknik wawancara mendalam untuk pengumpulan data melalui dua informan kunci yang dipilih berdasarkan kriteria. Hasil dari penelitian ini adalah, dalam proses konstruksi sosial realitas di diri perempuan tunggu tubang dikomunikasikan melalui pemahaman terhadap nilai Islam serta struktur adat yang mengharuskan laki-laki memimpin seorang wanita. Hal ini kemudian berdampak kepada ketidaksetaraan gender yang terjadi karena pada akhirnya perempuan tunggu tubang terkesan hanya menjadi status simbol semata di mana mereka memiliki kekuasaan untuk mengelola harta warisan, tetapi tidak memiliki kekuasaan untuk menentukan peran bagi diri mereka sendiri.

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< b>ABSTRACT<>br>

This thesis focused in matrilineal culture, in which women have higher standing in the family but at the same time they are only figureheads. The research is being done in Tunggu Tubang culture, a local culture in Semende, South Sumatera. In Semende, women have an exclusive right to maintain and utilize the family rsquo s inheritance, including the farming field. However, these Tunggu Tubang women are supervised by men, so this resulted in anomaly in Tunggu Tubang culture. Ironically, Tunggu Tubang women think that it is not a burden at all, they carry out their task wholeheartedly, for it is a dedication to the family. Therefore, the research rsquo s inquiry is how is the social construction that is formed inside Tunggu Tubang women in order to realize their statuses and roles in Tunggu Tubang culture.The main data collection technique in this research was by using deep interview, in which two informants were chosen based on criteria. The result of this research was Tunggu Tubang women was using their comprehension in Islamic culture and the tradition where men lead the women to process the social realism construction inside themselves. Therefore, gender inequality occurred because Tunggu Tubang women only became the figureheads. It rsquo s true they had the power to maintain the family rsquo s inheritance but they didn rsquo t have the power to decide their own fates."