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"Pembangunan perkotaan kota Jakarta telah belum berhasil meningkatkan kualitas hidup manusia seluruh masyarakatnya. Beban kemiskinan mawarakat akibat pembangunan kota, ternyata dihadapi dan dirasakan berbeda oleh Iaki-Iaki dan perempuan miskin. Di mana, beban kemiskinan Iebih berat di pikul olh kaum perempuan dan beban tersebut menjadi penghambat peran perempuan dalam keberlanjutan lingkungan hidup.Tujuan penelitian menemukan dan memahami pengaruh pembangunan kota terhadap kemiskinan perempuan di kota Jakarta. Juga, menemukan dan memahami kondisi dan pola-pola interaksi dalam kehidupan perempuan miskin di kota Jakarta.Metode pengumpulan data primer dilakukan dengan cara wawancara secara mendalam Serta pengamatan (observasi) langsung terhadap kondisi kehidupan para informan. Uji statistik yang adalah analisis koreiasi Pearson [Product Moment Pearson) serta analisis regresi sederhana.Hasil penelitian menunjukkan bahwa pengaruh pembangunan ekonomi kota Jakarta, berpengaruh signitikan terhadap rendahnya jumlah perempuan miskin yang berpendidikan rendah, terhadap meningkatnya beban kerja yang Iebih berat bagi perempuan miskin, terhadap meningkatnya jumlah perempuan miskin yang tidak memiliki pekerjaan tetap. Pembangunan pendidikan di kota Jakarta berpengaruh signitikan terhadap rendahnya jumlah perempuan miskin yang berpendidlkan rendah, meningkatnya beban kerja yang Iebih berat bagi perempuan miskin, meningkatnya jumlah perempuan miskin yang tidak memiliki memiliki pekerjaan tetap. Pembangunan kesehatan ekonomi berpengaruh signifikan terhadap meningkatnya jumlah perempuan miskin yang berpendidikan rendah, meningkatnya jumiah perempuan miskin yang tidak memiliki pekerjaan tetap, meningkatnya beban kerja bagi perempuan miskin di kota Jakarta. Pembangunan Ketenagakerjaan berpengaruh signifikan terhadap meningkatnya jumlah perempuan miskin yang berpendidikan rendah, meningkatnya perempuan miskin yang tidak memiliki pekerjaan tetap, meningkatnya beban kerja perempuan miskin. Kondisi kemiskinan perempuan telah mengakibatkan perempuan-perempuan miskin kota yang memilih pekerjaan sebagai pramuwisma, pelayan pub & bar, pekerja seks dan pekerja kaki lima memikui beban kerja (double burden) yang Iebih berat dari Iaki-lakl miskin yang menjadi suami. Di dalam pekerjaan-pekeljaan pilihan perempuan miskin, yaitu sebagai pekerja seks, pelayan pub & bar, pramuwisma terdapat pola-pola interaksi yang mengakibatkan ancaman terhadap keberlanjutan Iingkungan sosial Serta keberlanjutan manusia secara umum.Kesimpulan dari hasil penelitian menunjukkan bahwa pembangunan kota yang berlangsung dalam ekosistem kota Jakarta merupakan hasil interaksi antara pembangunan ekonomi, pembangunan pendidikan, pembangunan kesehatan serta ketenagakerjaan yang memberikan pengaruh besar dan kuat terhadap kondisi kemiskinan perempuan. Di mana menjadi sumber pemerasan bagi oknum-oknum tertentu di dalam sistem kerja pekerjaan tersebut, tidak memiliki waktu luang untuk berpartisipasi di dalam kegiatan sosial, dan sebagai agen penularan IMS bagi keluarga perempuan miskin yang akan mengancam.

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The development of the Jakarta city did not yet succeed in increasing the quality of the life of humankind of all of his community. The burden of poverty of the community resulting from the development of the city, evidently was deal with and felt to be different by the man and the poor woman. Where, the burden of poverty was more difhcult for women and became the obstacle to the role of the woman inthe continuity of the environment.

The aim of this research is to identify a deep understanding of the influence of urban development on women poverty in Jakarta city. Furthermore, to identify a deep understanding and to analyze the some interaction of the life conditions of women poor are influence to Jakarta urban sustainability.

The primary method of the data collection was carried out by means of the interview in depth as well as observation (observation) direct towards the condition for the life of the informants. The statistical test that was the analysis of the Pearson correlation (Product Moment Pearson) as well as the analysis of simple regrssion.

Results of the research showed that the development of the Jakarta city, that consist of: (a) the development of education; (b) the development of the health; (c) the development of influential manpower signiticant towards the increase in the number of educated poor women low, the increase in the number of poor women that did not have had the work continue to, as well as the increase in the burden of the work for the poor woman in the Jakarta city. The condition of the woman poverty resulted in women lacking the city that chose the work as the servant, the pub attendant & the bar, the sex worker and the pavement worker bore the burden of the work (double burden) that was heavier than the poor man who became the husband. In works of the choice of the woman poor, that is as the sex worker, the pub attendant Br the bar, the servant was met patterns of the interaction that resulted in the threat to the spirit of poor women as well as the continuity of humankind generally.

The conclusion of showing that the development of the Jakarta city did not yet give the allocation of space for the poor woman, to carry out the activity of the life as working, and resting. Evidently, the development of the City did not yet give the opportunity for the poor woman to choose the better work. Poor women tended to choose the work that made them the object of extortion by other humans in his work system, as well as the work that threatened the spirit and the quality of humankind continuously."

"Penelitian ini bertujuan mengkaji kehidupan kaum lanjut usia dalam proses membangun strategi agar tidak dilihat sebagai “liyan”[1], serta memperoleh posisi dan relasi yang menguntungkan secara kultural, sosial, ekonomi, politik. Hal ini menjadi penting karena dalam kesehariannya kaum lanjut usia berhadapan dengan stereotipe, prasangka, diskriminasi dan stigma sehingga identik dengan kondisi fisik yang lemah, secara intelektual menurun, tidak berpenghasilan, cenderung miskin, sulit membangun relasi sosial dengan sekitarnya, cenderung menutup diri, kondisi emosional tidak stabil dan sebentar lagi menuju kematian. Di sisi lain kaum lanjut usia harus berhadapan dengan perubahan-perubahan dalam kesejarahan hidupnya. Kaum lanjut usia juga harus mengatasi relasi dan interaksi dengan struktur-struktur yang muncul, yang mengabaikan potensi-potensi berharga yang dimiliki kaum lanjut usia.Untuk mengetahui strategi dan siasat yang dipakai, maka penelusuran dan analisis atas proses geliat dan manuver kaum lanjut usia ini menjadi hal yang menarik. Bahwa sesungguhnya kaum lanjut usia tidak menyerah dan tidak ingin menjadi the passive victim, ketika mengalami dominasi dan eksklusifikasi. Bahwa kaum lanjut usia sebenarnya melakukan perlawanan, dimana opresi maupun agresi serta penyudutan pada diri mereka, justru dimanfaatkan sebagai peluang dan kendaraan untuk membangun negosiasi dan melakukan manuver, mengubah posisi dari obyek menjadi subyek yang juga memiliki hak menentukan pilihan hidup bahkan berperan aktif.Guna mendapatkan hasil yang diharapkan maka jendela intip yang dipakai untuk melihat proses ini adalah institusi religius dalam hal ini gereja. Mengapa institusi religius? Sebab institusi ini merupakan tempat “berlindung” bagi kaum lanjut usia, ketika mereka merasa dunia di sekitar mereka menolak dan tidak menghargai. Melalui institusi religius kaum lanjut usia berharap dapat melanjutkan aktivitas dan potensi mereka dalam penerimaan yang positif melebihi dunia di luar merekaKelompok kategori Persekutuan Kaum Lanjut Usia (PKLU) gerejawi, menjadi “ruang” sosial baru yang menampung aspirasi sekaligus menjadi arena berkarya, melayani dan membangun komunikasi dengan sesama lanjut usia, non lanjut usia serta unsur pelayanan lain yang lebih luas. Dalam wadah ini kaum lanjut usia membangun kultur untuk menunjukkan bahwa mereka terdiri dari beragam individu yang mampu mengembangkan potensi dan kapasitas dalam segala “keunikan”nya. Ruang ini yang disebut Bhabha sebagai ruang ketiga, yang tidak hanya berfungsi sebagai ruang penemuan identitas baru, tetapi dimanfaatkan sebagai ruang imajinatif untuk berbicara, membangun dan menghadirkan kehidupan sehingga kaum lanjut usia bukanlah kaum pasif yang hanya menanti datangnya kematian.

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This research aims to review the lives of the elderly in their process of building a strategy so as not to be seen as "the Other”, as well as to obtain favorable position and relationships in cultural, social, economic and political. This is important because the elderly in their daily, always dealing with stereotypes, prejudice, discrimination and stigma that is identical to their weak physical condition, intellectual decline, not income, tend to be poor, it is difficult to build social relations with the surroundings, tend to be considered self-closing, the condition emotionally unstable and soon towards death. On the other hand the elderly have to deal with historical changes in their life. Older people also have to address the relationship and interaction with structures that appear to confirms the rule, which ignores the potential value they have.

To know the strategies and tactics used, then the search and analysis of the process of stretching and maneuvering of the elderly is an interesting thing. Behold, the elderly do not give up and do not want to be the passive victim, when subjected to domination and exclusive. That older people actually take the fight, where oppression and aggression and cornered on them, just used it as an opportunity and vehicle to build negotiations and maneuvering, change the position of an object into a subject that also has the right to make choices even live an active role.

In order to get the desired results then the viewing window used to look at this process is a religious institution, named church. Why do religious institutions? Because this is an institution where "shelter" for the elderly, when they feel the world around them resisted and did not appreciate them. Through the religious institution, the elderly hopes to resume activity and their potential in the positive reception to exceed beyond their world.

The Church Eldery Group Category (PKLU – Persekutuan Kaum Lanjut Usia) became a "space" to accommodate their new social aspirations as well as a work arena, serving and establish communication with fellow elderly, non-elderly and other elements of the broader services. In this group the elderly build culture to show that they are composed of a diverse of individuals who are able to develop the potential and capacity in all its "uniqueness" of theirs. Bhabha called this space as a third space, which is then not only serve as a discovery area of a new identity, but used as an imaginative space to talk about life, build and bring life to the elderly is in fact not the only awaits the arrival of a passive mortality."

"ABSTRAKDisertasi ini membahas bekerjanya kekuasaan dalam hubungan pelakupelaku yang terlibat dalam pelayanan publik di terminal Depok. Penelitian ini adalah penelitian kualitatif, secara khusus etnografi. Upaya membaca data penelitian memanfaatkan pendekatan pluralis yang melihat kekuasaan tersebar di dalam masyarakat, sehingga yang menjadi fokus adalah strategi dan teknik kekuasaan. Pemikiran Foucault dan Bourdieu dimanfaatkan untuk mengarahkan analisis saya.Temuan penelitian menunjukkan bahwa (1) kekuasaan bekerja tidak secara langsung tetapi melalui teknologi pengaturan tindakan pelaku baik dengan cara menyesuaikan diri dengan aturan main yang disepakati maupun menyesuaikan diri dengan posisi masing-masing; (2) relasi kekuasaan pelaku-pelaku adalah tersebar dan bersifat kompleks. Di kalangan petugas DLLAJ terjadi fragmentasi dalam relasi atasanbawahan, antara kelompok yang mendukung pimpinan dan tidak. Juga karena variasi latar belakang seperti : jaminan keamanan ekonomi, status kepegawaian (PNS, TKK dan honorer), etnis, teman angkatan, solidaritas unit-unit pelayanan (administrasi, retribusi dan jalur). Relasi antar instansi resmi (DLLAJ, Pospol dan DKLH) diwarnai oleh ego sektoral dan pertimbangan perimbangan pembagian keuntungan ekonomi. Terlibatnya pelaku-pelaku di luar aparat negara terjadi melalui ?koordinasi tahu sama tahu? diperkuat melalui negosiasi identitas, membangun jaringan dengan pejabat dan tokoh politik. Selain itu ada aktor-aktor in absentia (umumnya oknum militer). Pada kasus tertentu ada kerja sama dalam hubungan pelaku-pelaku berdasarkan kepentingan dan solidaritas di kalangan tertentu, terutama yang mengidentifikasi diri sebagai kelompok marginal dalam kebijakan nasional.Implikasi teoritis : (1) Pendekatan pluralis khususnya Foucaltian sangat membantu menjelaskan gejala kekuasaan yang bersifat jamak. Ini berarti faktor penjelas terhadap realitas pelayanan publik di terminal Depok adalah kompleks.Temuan penelitian memperlihatkan adanya pusat-pusat kekuasaan lain di luar negara yang harus juga diperhitungkan seperti swasta atau pemilik modal dan komunitas atau paguyuban-paguyuban bahkan pelaku individu ; (2) Terjadi dialektika antara kebebasan atau otonomi pelaku-pelaku dengan struktur objektif. Artinya pelaku tidaksepenuhnya otonom, tetapi hanya eksis sebagai bagian dari struktur yang diterima. Di sisi lain seorang pelaku tidak sepenuhnya mempengaruhi pelaku lainnya, melainkan hanya parsial.Kesimpulan : relasi kekuasaan pelaku-pelaku dalam pelayanan publik diterminal Depok bersifat kompleks. Baik koordinasi tahu sama tahu, fragmentasi, kerja sama dan solidaritas adalah bagian-bagian yang mempertegas sifat kompleks dari pola relasi kekuasaan pelaku-pelaku.

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ABSTRACTThe writer is interested in conducting research to find out how power works between public service workers who involve managing public service in Depok Bus Terminal that then give the effect of service management. The pluralistic approach is used for reading the research data based on Foucauldian?s notion of power that states the spread of power in the community focused on its strategy and technique of power. Foucault and Bourdieu?s thoughts are also used for directing my analysis.The research findings indicate that (1) the power does not work directly but through the technology of the action by adjusting either the rules of play or the position of each; (2) the power relation between public service workers is very complex.Among DLLAJ officers, there is fragmentation occurred in the superior-subordinate relationship, and between groups supporting the leader and not. There are also other factors such as economy security, employment status (civil servants (PNS), TKK, and honorary employments (honorer)), ethnicity, friends in the same generation, service unit solidarity (administration and a levy). Relations between formal institutions (DLLAJ, Pospol and DKLH) are marked by a sector ego, some considerations in sector distribution of economic benefits. The involvement of external actors outside the state apparatus occurs through ?tahu sama tahu coordination? strengthened by identity negotiations and by building a network between senior officials and political leaders. Moreover, there are actors in absentia (generally military personnel). In some cases there is cooperation between actors in the relationship of the importance and solidarity among certain groups, especially those who identify themselves as marginalized groups in national policy.Theoretical implications are: (1) the pluralistic approach by Foucaldian helps to explain the power symptoms that are in a plural form. This means that the clarifying factors of the public service reality in Depok bus terminal is very complex. Research finding shows the existence of the centers of power in the foreign country should also be calculated like the owner or private capital, and the economic communities or even individual actors; (2) the existence of groups that occupies and plays a position between the market and the community, state and community gives the effect of the creation of "game rules" applied and agreed between them; (3) the dialectics is created by either freedom or autonomous actors with the objective structure. This means that the actors are not fully autonomous, but only exist as part of the received structure. On the other side, an actor does not fully affect others, but only in a partial form.Conclusion: The power relation of public service workers in Public Service in Depok bus Terminal is very complex. ?tahu sama tahu coordination, fragmentation, cooperation and solidarity are the parts that explain the nature of the complex patterns of power relation between actors."

"ABSTRAKPenelitian ini mempermasalahkan tentang kekerasan dalam rumah tangga (KDRT) dalam budaya maja labo dahu (MLD) orang Bima dengan fokus etnografi pada pengalaman dan pandangan perempuan sebagai korban. Penelitian ini hendak menjelaskan tentang konstruksi gagasan, nilai-nilai dan norma-norma apa yang memungkinkan dan mendorong suami melakukan kekerasan terhadap istri, relasi kuasa yang terbangun antara suami dan istri, pemahaman dan pemaknaan kekerasan menurut perspektif budaya MLD, dan resistensi dan respon korban, masyarakat, negara terhadap kekerasan yang dialami istri. Penelitian ini dilatarbelakangi oleh asumsi bahwa budaya MLD memiliki nilai yang baik namun KDRT terjadi. Mengapa dan bagaimana kekerasan terjadi dalam budaya MLD? Penelitian?yang dilakukan di Kota Bima yang bermotto ?Maja Labo Dahu??menggunakan metode kualitatif dengan analisis kritis terhadap kasus-kasus keributan dan kekerasan yang diperoleh melalui pengamatan, dokumen dan wawancara dengan korban (istri) dan pelaku (suami) KDRT.Hasil penelitian menunjukkan bahwa pemahaman tekstual keagamaan dan nilai-nilai MLD cenderung menempatkan istri sebagai pihak yang subordinatif, yang posisinya rendah sebagai dampak dari relasi kuasa yang timpang dan kuat. Relasi kuasa ini dapat terbentuk dan didasari oleh konsep rangga (perkasa, maskulin), qawwam (pemimpin), fu'u mori (pilar kehidupan), co'i (mahar/harga), mitos penciptaan perempuan, dan pemahaman konsep kodrat yang simplistis dapat mendorong dan memberi kontribusi bagi terjadinya KDRT. Peristiwa peristiwa KDRT itu sendiri terjadi karena dipicu oleh hal-hal yang terkategori dalam persoalan ekonomi, sosial, dan personal. Kekerasan dilihat sebagai hal yang biasa dan diprakktikan dalam kehidupan rumah tangga yang dilatarbelakangi oleh pemahaman dan gagasan yang legitimatif; karena itu, KDRT bersifat ekskalatif dan repetitif. Penelitian ini menyimpulkan bahwa MLD melegitimasi subordinasi dan kekerasan terhadap istri dalam rumah tangga karena diabsahkan oleh pemahaman keagamaan, pemahaman atas konsep laki laki sebagai rangga (perkasa/maskulin), sebagai qawwam (pemimpin), sebagai fu'u mori (pilar kehidupan), perempuan sebagai properti, dan mitos penciptaan perempuan yang semuanya menekankan istri sebagai subordinasi dari suami. Kepatuhan istri terhadap suami merupakan bentuk ibadah. Bias penafsiran dan pemahaman yang bersifat patriarkal pada gilirannya memungkinkan pula istri menerima saja perlakuan suami sebagai kodrat, dan tidak melakukan resistensi yang nyata terhadap perlakuan suami, meskipun dalam kondisi-kondisi tertentu istri mampu melakukan resistensi. Adanya resistensi mencerminkan bahwa budaya MLD tidak mampu memberi perlindungan terhadap keselamatan, kenyamanan, dan keadilan bagi istri sehingga mereka mencari dan mengakses keadilan di luar yaitu UUPKDRT, pranata yang disediakan pemerintah. Penelitian ini merekomendasikan untuk mengembangkan suatu ?wacana anti kekerasan? dalam komunitas budaya MLD, sebagai upaya membuka diskusi dan dialog ke arah penghapusan KDRT (zero violence). Untuk kebijakan, direkomendasikan kepada pemerintah untuk mengadakan pelatihan dan pendidikan terhadap calon pasangan suami-istri agar mereka memperoleh pengetahuan dan pemahaman tentang bagaimana menjadi suami dan menjadi istri, tentang hak dan kewajiban suami-istri dalam rumah tangga, dan tentang kehidupan rumah tangga yang berkeadilan gender.

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ABSTRACTThe research focused on the domestic violence based on women?s experience and ideas within maja labo dahu (MLD: shame and fright) culture. It studied the values that enable and force husbands to perpetrate violence against their wives; how the violence itself is understood in accordance with MLD cultural perspectives. It also studied the power relation between husband and wife, the women (wives) responses and resistances, responses of community and state against the violence within the Bimanese households. It was based on the assumption that MLD culture has good point of view (values) but domestic violence happens. The question arose: "Why and how does it happen?" Qualitative method was used for the research that conducted at Bima Municipality, in West Nusa Tenggara Province. Data?collected by using interview, observation, and documents?were critically analyzed throughout the cases of domestic violence. The ethnography of the research focused on the experience and the ideas of women (wives).The result of the research shows that distortive understandings of religious and cultural values which place women as the second position in society life (power relation) encourage men to perpetrate violence to women (their wives). Apart from these, the construction and understanding of men as rangga (masculinity), as qawwam (leader), as fu'u mori (pillar of life), women as property or as a bought "thing", and mythological understanding of women's creation makes men dominate or subordinate women and perpetrate violence against women. Wives must be totally obedient to their husbands. The values of obedience as normative and dogmatic things make women (wives) themselves accept the violence as a kodrat (God's omnipotence), and as an act of ibada (devotion). Such internal values in the husbands' mind encourage them to perpetrate violence if they are stimulated by unsatisfactory service and ncemba (disobedience) of wives or categorized as personal, economic, and social problems. Some of the wives make resistances towards the abusive acts of their husbands. In connection with escaping resistance for example, the wives need to be free and to access justice outside the household. It means that the Bimanese culture ?maja labo dahu? is not able to protect the wives from their husbands' violence, to meet women's need: happiness and safety, and justice. This condition makes wives find out "thing", an access to justice outside. Their option is UUPKDRT (Law on the Elimination of Domestic Violence) in which they are able to get an access to justice and protect them from violence and unsafe life. The domestic violence in Bimenese community is seen as a natural thing and it is escalate and repetitive. Based on the data and analysis, it is concluded that MLD legitimates the subordination and violence against women (wives) because of the construction of understanding on the concepts of men as rangga (masculinity), as qawwam (leader) who also has a right to hit his wife, as fu'u mori (pillar of life), women as property or as a bought "thing", and mythological understanding of women's creation. The various concepts insist that women are subordinate to men. Based on the research findings, the writer recommends the government to develop a discourse of eliminating violence against women within and outside the household life. He also recommends the government to take urgent action: ?to conduct a short course or workshop on how to be a husband and a wife, to understand their rights and gender equality in the household life for (a couple of) girl and boy who are going to get married.?"

"Disertasi ini menelaah mengenai ketaatan dan Coping Mechanism terhadap pembatasan gerak perempuan di rumah tangga. Para perempuan tersebut tergabung dalam Majelis Taklim Jam?iyyat al Nisa (MTJN). Penelitian ini menggunakan metode kualitatif berupa pengamatan terlibat dan wawancara mendalam. Hasil penelitian menunjukkan para perempuan ke MTJN untuk menghindar dari kehidupan rumah tangga yang menekan, bertemu dengan banyak teman yang senasib, dapat sharing, serta melakukan aktivitas yang ?menyenangkan? seperti ikut kampanye-kampanye parpol atau pilkada, mendapat baju muslim, piknik gratis serta bergosip yang terkadang menjatuhkan nama baik suami. Pergi ke MTJN tidak menyelesaikan masalah rumah tangga mereka, dan merekapun tidak ingin menggugat cerai, karena kondisi menjadi ?janda? mendapat stigma buruk atau cemoohan sosial di masyarakat Tangerang yang berbudaya patriarki. Sebagian besar jemaah menggunakan majelis taklim secara absah sebagai coping mechanism, pelepas penat dan stres yang diakibatkan oleh kehidupan rumah tangga budaya patriarki - khususnya dalam hal hubungan suami-istri yang menekan.

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This dissertation analyzes the obedience and coping mechanism under the restriction of women?s role in domestic sphere. These women are members of Jam?iyyat al-Nisa Assembly of Muslim (Majelis Taklim Jam?iyyat al-Nisa ? MTJN). This research is conducted using qualitative method, namely direct observation and in-depth interview. The result of the research shows that these women join MTJN to get away from their repressing domestic life, to meet friends with the same experience, to share their stories, and to do ?fun? activities like joining the campaign of political parties or local elections, getting Islamic clothing and free picnic, as well as gossiping which some times could lead to the embarrassment of their husband. Going to MTJN does not solve their problems, but they are not going to file for a divorce for afraid of the negative "stigma" of becoming a widow or the social mockery which is common in the Tangerang patriarchal society. Most of Jam?iyyat al-Nisa members use the assembly of Muslim as their legitimate coping mechanism and stress release particularly in the subordinate husband-wife relationship."

"ABSTRAKDisertasi ini membahas persoalan kecacatan yang diakibatkan penyakit Charcot Marie Tooth; penyakit kelemahan otot yang bersifat genetik. Kaum disabled hampir selalu mengalami, antara lain stigma, isolasi, dan marginalisasi. Kecacatan merupakan sebuah hasil konstruksi sosial dari masyarakat yang beranggapan bahwa para difabel tidak mampu bekerja dan beraktivitas sebagaimana manusia normal lainnya karena memiliki ketidaksempurnaan pada anggota tubuhnya. Melalui metode autoetnografi, penelitian ini menganalisis pengalaman personal di dalam lingkungan sosialkultural, yaitu pada saat mendatangi pengobatan medis dan nonmedis, serta ketika menghadapi berbagai kondisi fasilitas dan sarana-prasarana yang tidak mendukung bagi kaum difabel. Permasalahan kecacatan ternyata tidak hanya berkutat dengan urusan kesehatan fisik dan mental saja, melainkan juga dihadapkan pada respons budaya dari lingkungan sosial dimana mereka tinggal dan beraktivitas.

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ABSTRACT

This research addresses disability caused by Charcot Marie Tooth; a genetically muscle weakness disease. Disable people are treated unequally; inter alia, stigmatized, isolated and marginalized. Disability is a social construction within society which presumes that difables difables are unable to play normal roles due to body inadequacy. This research has been performed with auto-ethnography method by analyzing personal experiences in many socialcultural circumstances, i.e., medical treatments and when facing various unfriendly infrastructures. The research reveals that for difables, the disability is not physical and mental problems per se, but also a complex of socialcultural responses from society which they have to struggle with."

"ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and powerrelation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra whoperceive, interpret, and respond to reality in which they live, and their manifestations in the reconstructionof nagari in the momentum of regional autonomy policy. It focuses on the people strategies created anddeveloped inwardly and outwardly their Malalo?s social organization in forms of accommodation as wellas resistance, and involves various interests of the parts.Back to nagari means back to their imagined identity, adat and Islam. The adat and religious leadersconsidered that adat and Islam had been marginalized and ignored during village government era. In theera, they did not have power and authority to run local government and make decision along with thedegradation of their charisma in the community. But, in nagari era they have had golden opportunity toget back their power, influence and authority in making local government policy.This dissertation has gotten significant influences from previous main researches such as Scott (1985),Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott?s symbolic obedience andresistance, accommodation and resistance in the same time in temts of various interests. ?One is insideand outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arenaconcept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Datacollecting was conducted through in-depth interviews and participation- observations.This dissertation shows that reconstructing process involves contestation, negotiation, and compromisesindicated through the local leaders? strategies - accommodating or resisting - in confronting with varioussituations among themselves as well as with State. The local elites are adat leaders, as well as religious orlocal government leaders at the same time. It was sometimes hard to make separate those three one toeach other. The local elites are the linkage between local people and the State. On one hand they havedeveloped political issues through manipulating adat and religious doctrines, but on the other hand theyneed state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups withoutfrictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elitesthemselves, and between them and the State.In this research nagarf is read as one that contested to, struggled for, debated on, and utilized withpolitical interests. Some of the old features of the adat have been left away but some new things came upthrough negotiation process between the local people and the States interests. lt is therefore nagari is nota static, but dynamic construct in facing with concrete situations of interests. lt is the process ofnegotiation and bargaining, interpretation and re-interpretation, and giving meaning that is calledcontestation in this dissertation.My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt isrelevant with Scott?s symbolic obedience and resistance concepts. The different from Scott?s is that the..."

"Pencatatan data kematian di Bumiayu melebihi prediksi angka kematian diwilayahnya. Faktor-faktor penting yang mendukung tingginya pencatatan data kematian di Kecamatan Bumiayu telah diamati pada waktu prapenelitian. Terdapat indikasi tentang adanya keterkaitan antara sistem sosial dengan birokrasi pada kerja pengumpulan data yang menunjang kelancaran dan pencapaian cakupan kegiatan tersebut. Selain itu terdapat relasi hegemoni yang berkembang dalam hubungannya dengan kegiatan pencatatan data kematian pada masyarakat di Kecamatan Bumiayu.Penelitian ini bertujuan untuk menganalisis sistem sosial yang berkembang pada masyarakat Bumiayu jika ada kematian anggota keluarga dan peranan sistem tersebut dalam menunjang kelancaran kegiatan pencatatan data kematian di Kecamatan Bumiayu, menjelaskan proses terbentuknya keterpaduan sistem sosial dan birokrasi yang terdapat pada kerja pengumpulan data kematian dalam menjalankan kegiatan pencatatan data kematian di Kecamatan Bumiayu, dan menganalisis faktor-faktor penting yang berkembang dalam kerjasama sistem sosial dan sistem birokrasi pada kegiatan pencatatan data kematian.Kajian ini menggunakan pendekatan teori dari Antonio Gramsci. Pendekatan kualitatif dengan strategi etnografi digunakan pada penelitian ini.Hasil-hasil penelitian menunjukkan adanya peranan dari nilai-nilai Islam yang mendukung keberhasilan pencapaian cakupan pencatatan data kematian di Kecamatan Bumiayu. Lebai sebagai intelektual organik pada sistem sosial masyarakat Bumiayu mengenai pengurusan jenazah dan petugas SRS sebagai intelektual organik pada birokrasi kerja pengumpulan data kematian. Keterpaduan antara sistem sosial dan sistem birokrasi pada kerja pengumpulan data kematian membuahkan hasil berupa kerjasama antara petugas yang tergabung dan tidak tergabung dalam tim. Hal tersebut menunjukkan hegemoni telah berjalan pada kerjasama tersebut. Anggota tim SRS telah dapat mengembangkan ide mengenai kegiatan Sistem Registrasi Sampel menjadi sebuah ideologi. Komitmen aktif yang diikuti dengan ketaatan spontan telah menandakan terjadinya equilibrium keseimbangan antara pihak yang memerintah dan yang diperintah. Situasi demikian memudahkan untuk berjalannya suatu kegiatan. Hegemoni yang telah terbentuk didukung unsur kolektifitas dan kedisiplinan. Teori hegemoni dari Gramsci dapat digunakan untuk menjelaskan proses berjalannya suatu kebijakan.Penelitian ini juga menyarankan agar pelaksanaan pencatatan data kematian perlu memperhatikan sistem sosial lokal yang dianggap bermanfaat menunjang pelaksanaan kegiatan. Konsep hegemoni dari Gramsci perlu diterapkan dalam pelaksanaan pencatatan data kematian, karena kegiatan tersebut dapat berjalan jika ada equilibrium antara pihak yang memerintah dan diperintah, kolektifitas, dan kedisiplinan. Perlunya prinsip kebersamaan dan konsensus terhadap tujuan dan keberhasilan program. Keadaan tersebut dapat tercipta dengan mengadakan suatu kegiatan yang mempertemukan pihak-pihak yang terlibat dalam kegiatan.

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Recording of data on mortality in Bumiayu exceeds the predicted mortality rate in the region, so it can be used as a case study to see the cause of the success of the activity. Important factors supporting the high recording of data on mortality in Bumiayu Subdistrict have been observed at the time of pre study. There is an indication of the linkage between the social system and the bureaucracy at work of collecting data on mortality that support smoothness and achievement of coverage. In addition, there is a hegemony relationship in the activity of recording data on mortality in Bumiayu community. This research aims to analyze the social system that developed in the Bumiayu community if there is a death in the family and the role of the system to support the fluent recording of data on mortality of in the Bumiayu Subdistrict, explains the integration of social system and bureaucratic system contained in the work of collecting of data on mortality in the course of recording of data on mortality in District of Bumiayu, and analyze important factors that develops in cooperation of social system and bureaucratic system in activity of recording of data on mortality. This research uses a theory from Antonio Gramsci. Qualitative approach with ethnographic strategy used in this study. The results research show that there is a role of Islamic values that support the successful achievement of coverage recording of data on mortality in Bumiayu Subdistrict. Lebai as organic intellectual in social system of Bumiayu society to take care the corpse and SRS officers as organic intellectuals in the work bureaucracy of collecting data on mortality. The integration between the social system and the bureaucratic system in the work of collecting data on mortality resulted in the form of cooperation between officers who joined and did not join the team.It shows hegemony has been running on the cooperation. SRS team members have been able to develop ideas about the activities of the Sample Registration System into an ideology. Active commitment followed by spontaneous obedience has signaled equilibrium between the governing and the governed. Such a situation makes it easy for an activity to run. The established hegemony is supported by the element of collectivity and discipline. The hegemonic theory of Gramsci can be used to explain the process of running a policy. This research also suggests that the implementation of recording data on mortality needs to take into consideration the local social system that is considered useful to support the implementation of the activities. The hegemony concept of Gramsci should be applied in the implementation of the recording data on mortality, because the activity can run if there is equilibrium between the governing and governing parties, collectivity, and discipline The necessity of the principle of togetherness and consensus on the goals and success of the program. The situation can be created by holding an activity that brings together the parties involved in the activity. Keywords social system, hegemony, organic intellectual."