The aim of this research were; first, to show to the phenomenon of teenage girl prostitution in Cianjur seen from the characteristics of prostitution place, the characteristics of perpetrator and victim, as well as the prostitution mechanism that happened. The second one is to know how the condition of the teenage girl's family tenacity that became the victim. This research used descriptive analysis method by examining theory as a phenomenon on the field with qualitative approach that aim to uncover the reality of what happened to the teenage girls involved in prostitution. The data found were then analyzed with Foucault genealogy method, so that the researcher could identify of which authorities that related with the teenage girl prostitution phenomenon and family resilience. The result showed that the teenage girls prostitution in Cianjur seen from the characteristics of prostitution place, the characteristics of perpetrator and victim, as well as the prostitution mechanism that happened; there were four kinds of child traffickers for prostitution, namely significant others, friends, and pimps. AbstrakTujuan penelitian ini adalah; pertama, untuk mengungkapkan fenomena prostitusi remaja putri di Cianjur dilihat dari karakteristik tempat prostitusi, karakteristik pelaku dan korban serta mekanisme prostitusi yang terjadi; dan kedua, untuk mengetahui bagaimana kondisi ketahanan keluarga remaja putri yang menjadi korban. Penelitian ini menggunakan metode deskriptif analisis dengan menguji teori sebagai sebuah fenomena di lapangan melalui pendekatan kualitatif yang bertujuan untuk mengungkap realita yang terjadi pada remaja putri yang terlibat pada kegiatan prostitusi. Temuan hasil lapangan kemudian dianalisis dengan metode genealogi Foucault sehingga peneliti mengidentifikasi kekuasaan-kekuasaan apa/mana saja yang berkaitan dengan fenomena prostitusi remaja putri dan ketahanan keluarga. Hasil penelitian diperoleh bahwa, Prostitusi remaja putri di Cianjur dilihat dari karakteristik tempat prostitusi, karakteristik pelaku dan korban serta mekanisme prostitusi yang terjadi. Pada penelitian ini ditemukan ada empat macam pelaku perdagangan anak untuk prostitusi, yaitu pacar, teman, dan mucikari. Kata kunci: Prostitusi remaja dan ketahanan keluarga Prostitusi Remaja dan Ketahananan Keluarga ______________________________________________________________________ 310 PENDAHULUAN "Satreskrim Polres Cianjur telah melakukan penangkapan terhadap yang diduga tindak pidana perdagangan orang dan prostitusi online di bawah umur," kata Kepala Bidang Humas Polda Jabar Kombespol Yusri Yunus kepada wartawan Kamis (2/6/2016). Sembilan remaja putri menjadi korban prostitusi online. Tiga dari remaja putri ini merupakan penduduk desa Ramasari Haurwangi Cianjur. Kasus ini menambah panjang daftar perkara perdagangan anak untuk tujuan eksploitasi seksual. Menteri Negara Pemberdayaan Perempuan dan Perlindungan Anak, Yohana Yembise dalam Rapat Koordinasi Nasional Gugus Tugas Tindak Pidana Perdagangan Orang (TPPO) yang berlangsung di Jakarta pada...
Discussing sexuality is often misunderstood only to be associated with sexual relations. In fact, sexuality is associated not only with biological aspect but also with experiences and expressions of the human being as a sexual agent. It is related to one's thought, feeling, and expression related to being sexual. Sexuality is a social construction that related to norms, values, and behaviors in different context. In Muslim society, sexuality has dual meanings: Sometimes discussing sexuality is appreciated but at the same time is prevented. This article explains sexuality from Islamic perspectives derived from Quran, Hadith, and Jurisprudence (Fiqh). This article shows that sexuality in Muslim society is influenced by cultural norms and religious doctrines. Doctrines derived from Quran, Hadith and Fiqh give significant influence on how people think and act concerning what is permitted and forbidden, appropriate and inappropriate related to being male and female. The explanations on sexuality in the Quran, Hadith, and Fiqh, in fact, appreciate human being as natural sexual being and fulfilling for both sexes. However, in reality, the dominant understandings of those sources are heavily influenced by patriarchal bias.
Female leaders have been around since ancient Indonesia. However, fewer women become leaders than men. Female leadership is considered successful when it follows male standards. The purpose of this research is to reveal the experience of women's leadership in the Osing Banyuwangi indigenous community. This research employs qualitative research with a feminist ethnographic approach. The findings of this study show that there are three female village heads in the Osing indigenous community, namely Kemiren village, Rejosari village, and Kampunganyar village. All three women have the capital they need to be elected and lead the community. The capital they owned both in the quality and quantity of the relationship network they transform and are in the form of economic capital, cultural capital, and social capital. In conclusion, this social capital is owned by the female leader herself and is not an extension of the power of the other party. These capitals make them able to face challenges typically attributed to women's leadership namely negative stereotypes and double burdens.
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