Banyumas sebagai salah satu basis Buruh Migran Indonesia (BMI), setiap tahun memberangkatkan sekitar 2.000 Buruh Migran Perempuan (BMP). Pengasuhan anak kemudian digantikan oleh peran ayah. Penelitian ini bertujuan mengidentifikasi peran ayah dalam pengasuhan anak. Penelitian menggunakan paradigma konstruktivis dengan pertimbangan bahwa paradigma ini dianggap memiliki kemampuan untuk mengungkap detildetil budaya komunitas tertentu dengan cara memahami latar belakang budayanya secara alamiah dengan point of view subyek yang diteliti. Metode yang digunakan adalah kualitatif sehingga diperlukan keterampilan dari peneliti untuk mengungkap lukisan mendalam (thick description) tentang kehidupan anak yang ditinggalkan orang tuanya (Children Left Behind/CLB) di Kabupaten Banyumas dengan 10 informan. Hasil penelitian menunjukkan bahwa selama ditinggalkan istri bekerja ke luar negeri, ayah berperan sangat penting dalam mengasuh anakanaknya. Saat anak masih balita, ayah menjalankan peran instrumental dan ekspresif. Sementara itu, saat anak remaja dan permasalahan semakin kompleks, sosok ayah yang dibutuhkan adalah yang lebih komunikatif, bisa mencurahkan perhatian, mendengarkan keluhan dan kegelisahan serta bisa dijadikan panutan dan memegang kendali. Keluarga BMP yang utuh akan tercipta jika ayah tangguh, yaitu memiliki kekuatan, mau bekerja keras, serta mau belajar tentang pola asuh yang lebih otoritatif.

Abstract-There are sudden shift in Indonesia village law in 2014. The villages that usually "forgotten", now empowered fully by central government. Village organization have to make radical structural change in organization body, budget and accounting. This change will be analyses with qualitative approach using critical-postmodernism approach. Informants are village governments in Banyumas Region, Central Java, Indonesia.The analysis shows that there is hyperreality about village capacity, which the "flood" of the budget coming from higher government transfer fund not from village real income rises. Overall, the change in village organization is mostly about topdown not bottom-up like it used to be. If this change is not followed by capacity building for village people, the change only wasting money. Building villages' website is one innovative way to gather public participation and also disseminate public information between village governments to village people.

This article is about how The Lingkar Biru Film Community maintains and develops its existence in Purwokerto. The article aims to provide information and discourse of the phenomena and the patterns of the creative economy in Purwokerto. The article also analyses the efforts by the community to enhance their existence. From the research leading to this article, it can be concluded that effort by LB in developing their existence is maintaining the quality by keep learning, creating and maintaining the quality. By maintaining the quality, one can assess the existence of something so the existence will come as a bonus for those who continue to learn and sharpen the creativity. Besides, LB also tries to avoid conflict among members and to utilize project result to purchase new tools, and the most important are widening the network by raising the link. The internal interaction done by LB in the production and marketing process is very friendly and flexible. The members of the community master in almost all required skills in many areas of production so they can rely on each other. The obstacles found during the process of LB found were more on the technical issues and time because the obstacles to the interaction can be overcome easily since the members have understood the characters and capacities each other. LB tries to keep the quality by always looking for new ideas that they want to create into a masterpiece. This is the most important point in the effort to sharpen the LB creativity in order to raise up the existence of creative economy.

<p>ABSTRACT<br />The high Number of Indonesian migrant workers (IMWs)workingin abroad, in facts, is not supported by adequate government protections. Due to BNP2TKI Crisis Center data of 2016, there are at least 27 thousand casesfaced by IMWs working in many countries all over the world. According to the research results conducted Wulan (2011), problems faced by IMWs in the destination countries, 80 percent of those come from villages. A village actually has strategic roles to becomes a foundation of safe migrations since villages arethe first exit doorsforpotential IMWs. The government negligence in protecting IMWs eventually results in village constructive fights to protect their people. IMWs protection is realized in migrant workers caring villages initiated by some villages such as inKuripan Wonosbo Central Java and Nyerot Lombok West Nusa Tenggara; Qualitative method is used in this research by having deep interviews, observation, andfocus group discussion with head of Desbumi’s village, village goverment.The results show that the existence of Desbumi can be a model of IMW’s protection from upstream to downstream and it means that the state present in the protection of IMWs.<br />Keywords: Village, desbumi, protection, Indonesian Migrant Workers</p><p><br />ABSTRAK<br />Tingginya jumlah Buruh Migran Indonesia (BMI) yang bekerja ke luar negeri, ternyata tidak diimbangi perlindungan yang memadai oleh negara. Pada tahun 2011-2016 berdasarkan data dari Crisis Center BNP2TKI, terdapat sedikitnya 27 ribu kasus yang menimpa BMI yang berada di berbagai negara. Berdasarkan hasil penelitian Ecosoc (2008), permasalahan yang dihadapi BMI di Negara tujuan, 80 persen sumbernya justru berasal dari desa. Desa sebenarnya memiliki peran yang sangat strategis untuk menjadi basis bermigrasi aman, karena desa adalah pintu keluar yang pertama bagi seorang calon BMI. Abainya pemerintah terhadap perlindungan BMI pada akhirnya justru melahirkan perlawanan-perlawanan yang konstruktif dari desa-desa untuk melindungi para warga mereka. Perlindungan terhadap BMI itu diwujudkan dalam desa peduli buruh migran (desbumi) yang diinisiasi beberapa desa, antara lain Desa Nyerot Lombok Nusa Tenggara Barat dan Desa Kuripan Wonosobo Jawa Tengah. Untuk itu peneilitian ini bertujuan mengidentifikasi dampak keberadaan Desbumi terhadap perlindungan BMI. Metode yang digunakan dalam penelitian ini adalah metode kualitatif, dengan teknik pengumpulan data wawancara mendalam dan FGD terhadap kepala desa, pengurus desbumi serta tokoh masyarakat di Desa Kuripan Wonosobo Jawa Tengah dan desa Nyerot Lombok Nusa Tenggara Barat.Hasil penelitian menunjukkan bahwa keberadaan desbumi mampu menjadi model perlindungan BMI dari hulu sampai hilir dan menjadikan negara hadir dalam perlindungan BMI.<br />Kata kunci; Desa, desbumi, perlindungan, Buruh Migran Indonesia</p>

Due to BNP2TKI ( Indonesian Workers Occupancy and Protection National Board) Crisis Center data of 2013, there are at least 13 thousand cases faced by IMWs working in many countries all over the world. According to Ecosoc (2007), problems faced by IMWs in the destination countries, 80 percent of those come from villages; also Wulan (2011), that Village leaders who do not have adequate knowledge on a safe migration frequently have no power to face PPTKIS (Indonesian Migrant Worker Recruitment and Placement Agencies ). A village actually has strategic roles to prevent trafficking and becomes a foundation of safe migrations since villages are the first exit doors for potential IMWs. The result showed that the head of village would have power through comprehending knowledge about safe migration procedure and requirement; Characteristics of law, culture and payment in placement country; as well as formulating Local Regulation (Perdes)

In the paper, I review the existing literature about the burgeoning of popular culture in Indonesia and how political elites manage popular culture. The review encompasses three major periods in the Indonesian history : Old Order (1945-1967), New Order (1966-1998 and Reform (1998-now). I observe how government in each historical period treated popular culture, and how extensive types of popular culture were developed under different cultural policies. The Old Order government imposed heavy restrictions upon Western popular culture. Meanwhile in the New Order period, the government, with industrialisation programmes and liberalisation policy, paved the way for the reintroduction of Western popular culture. The Reform period has seen the more sophisticated dominance of popular culture practices and products in Indonesia. In this paper, I also show how the enormous success of forms of popular culture has influenced political elites, particularly in the Reform period, in their attempts to win the masses.