Abstract. The value of local genius have a big role to influence the public's attitudes and participation, in order to create an equal role between men and women in government policies. Therefore, we need to identify which local genius have an added value, so that the local government could put more interest on it when they make the policy (JPJMP). This research was conducted in two areas in Sumatera Utara, Kabupaten Karo and Kabupaten Nias Selatan with the qualitative method. The data collection was done by in-depth interviews with the institution that responsible to implement the responsive gender budget (ARG), community leaders, and traditional leaders. Focused group discussion also done to synergize the opinion that was founded in the interview. The results of this research was concluded that the regional government of Kabupaten Karo and Kabupaten Nias Selatan still have not identify the local genius that have added value and to be developed into the policy making of RPJMP.Keyword: implementation, gender mainstream, local genius, policy.Abstrak. Untuk menciptakan kesetaraan peran antara laki-laki dan perempuan dalam kebijakan pemerintah, dalam hal ini local genius sangat berperan dan penentu bagi sikap dan partisipasi masyarakat. Oleh karenanya perlu diidentifikasi local genius yang mempunyai nilai lebih sehingga nantinya pemerintah daerah dapat lebih memperhatikannya dalam RPJMD. Penelitian ini dilakukan di dua daerah yang ada di Sumatera Utara yaitu: Kabupaten Karo dan Kabupaten Nias Selatan dengan metode kualitatif. Untuk mengumpulkan data yang dibutuhkan peneliti melakukan wawancara mendalam dengan lembaga implementasi ARG maupun lembaga yang menggerakkan implementasi ARG, tokoh-tokoh masyarakat dan tokoh-tokoh adat. Untuk lebih mensinkronkan apa yang telah didapat dari hasil wawancara selanjutnya dilaksanakan FGD. Dari hasil penelitian dapat disimpulkan pemerintah daerah Karo dan Nias Selatan belum melakukan identifikasi local genius mana yang memiliki nilai lebih dan dapat dikembangkan dalam RPJMD.Kata kunci: implementasi, pengarusutamaan, gender, local genius, kebijakan. PendahuluanLocal genius dalam suatu komunitas masyarakat memegang peranan penting untuk pengendalian dan memberikan arah terhadap perkembangan kebudayaan masyarakat. Dalam kebudayaan inilah teridentifikasi dan termanifestasi kepribadian suatu masyarakat yang tercermin dalam orientasi yang menunjukkan pandangan hidup serta sistem nilai dalam persepsi untuk melihat dan menanggapi dunia luarnya, sehingga pola serta sikap hidup yang diwujudkan dalam tingkah-laku sehari-hari melalui gaya hidup yang mewarnai kehidupannya. Local genius sebagai suatu nilai budaya, yang selalu dihubungkan dengan nilai baik yang dipertahankan masyarakat, merupakan identitas kultural dalam bentuk norma, etika, kepercayaan, adat-istiadat dan aturan khusus, sehingga dapat bertahan secara terus-menerus (Sibarani, 2012: 112-113).Keberadaan local genius dalam komunitas masyarakat relatif beragam pada setiap suku-bangsa. Dalam masyarakat kita, local genius dapat dite...
On September 1st, 2017, an Indonesian child named Hatf Saiful Rasul was reportedly hit by air strikes in Syria. As a result of the attack, he has been rumored to have died there. His presence in Syria is related to his desire to join ISIS and fight in Syria. As a result of this incident or news, it appears the assumption that children are very vulnerable to exposure to radical ideology. Children need protection so children can avoid from radical ideology. The main question in this study is, why radicalism is growing among children? This study has found four main explanations. First, children are indeed one of the potential targets recruited by radical groups to achieve certain goals. Secondly, information is very accessible, including radical content in cyberspace. Children can access it without being able to filter the information critically. Third, the use of religious teachings as a method to attract sympathy. Fourth, environmental influence and compulsion. The research technique used in this study is qualitative. The data used in this study is secondary data (literature study and document).
Since then it has attracted some attention from the Muslim community as it teaches the deradicalization subject and other subjects to its students who are the children of terrorists. The aim of this paper is to examine the rationality behind the deradicalization efforts taking place at the school. This study refers to some of the theories on radicalism and terrorism presented by Mark Juergensmeyer (2001), Mia Bloom (2007), Daniel Koehler (2016) and Hafal Ahmad (2017). This study uses the quantitative research methodology to gather the needed data for its findings or results. Among the findings are the de-radicalization process for the children of terrorists is a rational effort. The participation of former terrorists in the program is also a rational choice. However, there are some important aspects to be reviewed and improved by the school in order to maintain and achieve the planned goals or aims for the school. Firstly, it is necessary to strengthen the teachers' quality and quantity in the teaching the subjects offered by the school. Secondly, the design and implementation of the de-radicalization subject and other subjects need to be measured and tested regularly covering the contents of the subjects and their teaching aids. Thirdly, it is necessary to set indicators that can be used to measure the progress and success of the school from time to time.
Abstract-The phenomenon of de-radicalization is a rare attempt in the study of terrorism. It is because institutions that specifically do so are still minimal, especially in educational institutions such as boarding school. In the case of Indonesia, Al Hidayah boarding school is the first in Indonesia to educate children from former terrorist families as well as for the poor. The questions related to the phenomenon are, what is the main background of the establishment of Al Hidayah Boarding School in Deli Serdang District? Why is this boarding school trying to educate the terrorists' children to anticipate the growing understanding of radicalism? This study attempts to answer the questions by using the qualitative method. Data collection methods applied are document studies, observation, and in-depth interviews. The findings of this study are the three backgrounds of the establishment of this boarding school. The first result shows the ideological change of the actors. The second outcome is the humanitarian reasons behind this, and the last one is as a deradicalization role model. It is crucial to guide the terrorists' children because of five things. First, they are abandoned because their parents were imprisoned or died. Secondly, there is a negative stigma in society against children of terrorists. Third, they absorb the seed of radical ideology (spirited of terror) through their parents. Fourth, they tend to have the nature of hating the state and the security apparatus. The last one is because they have the potential to be recruited as terrorists. There are two theoretical implications of this study, namely, reinforcing Mia Bloom's theory that has explained the emergence of terrorists, and secondly, it rejects Mark Jurgensmeyer's theory which explains the strange relationship between religion and terrorism.
Abstract:The study describes how to analyze and create a policy model in the preservation of Lake Toba based on the values of local wisdom by the Parmalim community. Parmalim religion is the religion of Batak people since a long time ago that teaches the concept of 'Ugasan' which means the balance life between man and nature, where a man can cultivate the nature and protect it from the damage. The study used a qualitative approach and data collection techniques through in-depth interviews and observation. The study site in Desa Hutatinggi, Kecamatan Laguboti, Kabupaten Toba Samosir where the majority of Parmalim Community lived there and also in the villages of Parmalim communities around the Lake Toba. Results from this study are that there are some living habits by Parmalim Community in preserving the nature as selective logging, replant the trees and preserve the purity of the water, especially Lake Toba (Marpangir) as part of the rituals of their faith. The results also explain that the habit of conserving nature is still run by the community Parmalim although generally do not have the support of the people around them, especially from governments. Based on the research results, it is suggested to create a policy model for local authorities to preserve Lake Toba based on Parmalim's local wisdom so local wisdom and Lake Toba can be maintained.
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