Environmental decline in North Jakarta, marked by rising temperatures, pollution, coastal flooding, and falling fish stocks, has intensified economic hardship for fishing families, sometimes coinciding with higher rates of early marriage as a perceived way to reduce household burdens. Using discourse analysis of archived reports and documentaries by Mongabay (2024) and Deutsche Welle (2025), this article examines how the two nature-conservation–oriented media outlets report on this issue, and argues that their narratives frequently frame early marriage as a direct and rational adaptation to climate change while portraying girls as passive victims of environmental loss. Such representations risk oversimplifying a complex social phenomenon and obscuring longstanding drivers of early marriage, including chronic poverty, unstable informal labor, limited access to secondary education, and deeply rooted gender and faith-based norms that shape family decision-making. By reducing early marriage to a linear consequence of ecological collapse, these narratives flatten local agency and overlook the intergenerational transmission of survival strategies that long predate current climate pressures. The article contends that climate stress functions less as an original cause than as an aggravating condition that intensifies existing vulnerabilities, pushing families to prioritize immediate survival over long-term investment in girls’ education. Through critical media analysis, this study highlights how victim-centered portrayals can inadvertently depoliticize poverty and normalize gendered sacrifice. It concludes that more context-sensitive reporting is needed, and that effective policy responses must focus on securing livelihoods, stabilizing coastal economies, and expanding educational access, rather than treating early marriage primarily as an environmental adaptation problem.
This study examines cultural appropriation in dangdut Makassar. While existing studies on dangdut and cultural appropriation tend to emphasize musical hybridity or commercialization, they rarely examine the role of local community agency in transforming appropriated forms into recognized local identities. Employing a qualitative approach with data collected through observation, interviews, documentation, and literature review, the analysis was conducted using data triangulation to ensure validity. Fieldwork was conducted in Makassar through observations of live performances and community events, complemented by in-depth interviews with musicians, cultural practitioners, and audience members. The findings reveal three main factors driving cultural appropriation in dangdut Makassar: musical, economic, and sociocultural factors. Borrowings from Malay, Arab, Sundanese, koplo, and Western musical styles appear in melodic structures, arrangements, and performance practices. Despite these external influences, dangdut Makassar is widely perceived as a distinctive local identity due to the presence of regional cultural markers such as traditional costumes, local instruments (pui-pui, kacaping, and gandrang), and the use of the Makassar language in its lyrics. Furthermore, dangdut Makassar is broadly accepted and utilized in various community contexts, including economic activities, political events, sociocultural practices, and digital or technological spaces. These findings suggest that cultural appropriation in dangdut Makassar should be understood not as a unidirectional borrowing process, but as a socially negotiated practice through which external influences are localized, legitimized, and re-signified as markers of regional identity.
This study stems from the stigma of declining nationalism among urban communities, driven by globalization and modernization. In this context, the Tirakatan tradition as a social space is utilized to reconstruct nationalism through reflective practices and communal togetherness. This study aims to identify and analyze the process of reconstructing nationalism in urban communities through tirakatan activities grounded in local wisdom, uncover the social meanings of tirakatan, and explain its role in strengthening solidarity and national identity in urban settings. The research approach used is qualitative with descriptive and phenomenological methods, focusing on the analysis of participation, meaning, and social interactions that occur during the implementation of tirakatan in urban community groups in RT 01/RW 04, Jepun Village, Tulungagung Regency. Data were collected through direct observation of participants, in-depth interviews, and documentation of activities. Data analysis used a model adopted from Miles, Huberman, and Saldana, which included the processes of data condensation, data presentation, conclusion drawing, and verification. The results of the study show that tirakatan is not only a ceremonial ritual, but also an authentic social space that reflects the values of togetherness, mutual cooperation, and respect for the nation's history. Participants reflected on the meaning of independence as both a historical event and an ongoing collective responsibility. In conclusion, tirakatan serves as an essential forum for reconceptualizing nationalism that is inclusive, adaptive, and rooted in local values.
Women in the fisheries sector serve as vital pillars of production, reproduction, and social cohesion. Despite their vital roles in production and social cohesion, women fishers face systemic exclusion and marginalization within a patriarchal maritime framework that fails to recognize them as legal subjects under Law No. 7 of 2016. This research employs a normative legal analysis integrated with Feminist Legal Theory and Amy G. Mazur’s Feminist Policy analysis to scrutinize the gendered substantive gaps within the legislation. The study reveals that the law’s gender-blind definition of "fisherfolk" results in indirect discrimination by adopting male-centric standards, which effectively strips women of their identity and obstructs their access to state protection and fundamental rights. Beyond mere regulatory failure, this study utilizes a humanities-based legal analysis to conclude that the law ignores the lived experiences, cultural narratives, and socio-historical presence of women in maritime life. Consequently, this research contributes to the field by advocating for a reframing of legal recognition through a holistic and inclusive modification of statutory definitions to ensure substantive justice for all individuals in fish-resources, independent of gendered assumptions. By deconstructing gendered assumptions, this study seeks to transform the law into a site of substantive justice that honors the intersectional reality of maritime communities, ensuring state protection is no longer a gendered privilege.
Indonesian original series produced for over-the-top (OTT) platforms increasingly rely on cinematic camera mobility. However, scholarship has rarely clarified how camera movement operates as a recurring directorial style in Indonesian OTT originals, particularly when its functions are specified systematically. This article addresses this gap through a qualitative two-case study of Little Mom (2021) and Zona Merah (2024). The analysis is conducted within Bordwell’s poetics-of-cinema approach and is anchored in Nielsen’s five functions of camera movement (orienting, inflectional, rhythmic, reflexive, and abstract), which are applied to selected key scenes where camera movement is formally salient. Data were generated through repeated scene observation, interviews with key creators, and document and literature review. Findings indicate that each series develops a patterned movement signature. In Little Mom, sustained drift and crab movement, together with follow-orbit mobility, recur as a stylistic strategy that modulates melodramatic affect. At narrative peaks, CGI-assisted traversal and compositing extend movement possibilities and cue a limited reflexive awareness of the image’s constructedness. In Zona Merah, one-shot handheld traversal is combined with follow-and-scan pans and whip-pan impact beats to maintain spatial orientation under threat while intensifying sensory tension. Across both cases, orienting, inflectional, rhythmic, and reflexive functions recur most consistently, whereas the abstract function appears only marginally in the analyzed corpus. The article conceptualizes camera movement as a recurring directorial style in Indonesian OTT originals and proposes a two-case analytical framework linking motion patterns, visual stylistic identity, and immersive viewing experience.
The present article reads Siksa Kubur (2024) as a film that does more than stage religious dread for generic thrills. It argues that, in its underlying logic, fear is treated as a cultural instrument through which moral authority is secured, consent is organized, and social boundaries are policed. To clarify how this mechanism works, the article brings Baudrillard’s concepts of simulacra and hyperreality with Marxist and Gramscian accounts of hegemony. It conducts a qualitative semiotic analysis of selected scenes, key dialogues, and recurring visual motifs of religious horror. The analysis shows that circulates fear as simulacra: signs of divine retribution and grave torment appear to authorize themselves, gradually loosening their ties to empirical social conditions and acquiring a hyperreal force. In this register, the anticipation of afterlife punishment can feel more immediate than material suffering (abuse, inequality, or institutional neglect), so that horror functions as a persuasive grammar of discipline rather than a neutral genre effect. The study’s contribution lies in linking hegemony theory to a Baudrillardian account of simulation in order to specify the semiotic pathway by which doctrinal images are converted into experiential certainty and, in turn, into ideological consent. Yet the film is not ideologically closed. Through Sita, it stages a limited but consequential disturbance, her skepticism marks a contested space where moral absolutism confronts modern doubt. Thus, Siksa Kubur positions Indonesian horror cinema as an ideological arena in which hyperreal fear can reproduce hegemonic governance while also exposing the tensions and fractures that haunt it.
In Sundanese karawitan, the concept of wilet holds a central role as it defines the temporal and rhythmic framework of gending compositions. Several hierarchical levels of wilet exist namely sawilet, dua wilet, and opat wilet each indicating variations in the number of beats, tempo, and the span of time between goongan. This research seeks to investigate the temporal-rhythmic structure of Sundanese karawitan by analyzing these levels of wilet and their application across different gending forms. Employing a descriptive-analytical design with a musicological perspective, the study draws on data from literature review, performance observations, and musical transcription analysis. The findings reveal that the gradations of wilet not only determine the duration between goongan but also shape the overall tempo and rhythmic nuances of the music. Moreover, kendangan techniques such as salancar and rangkep significantly contribute to establishing the musical character and rhythmic articulation that distinguish one wilet level from another. The study underscores that wilet in Sundanese karawitan should be understood as a dynamic and context-dependent musical structure shaped by performer interpretation, compositional form, and cultural practice rather than a mere metric system. A deeper understanding of wilet is thus essential for pedagogy, documentation, and the safeguarding of Sundanese karawitan, while also opening avenues for future inquiries into the interrelation of musical aesthetics, instrumental technique, and performance practice.
Studying sentiment is important as how researchers find empirical evidence of how the connectivity between it to perceptions and preference. Based on systematic literature review with specific keyword, the role of sentiment analysis as a tool to quantify perception offers novelty to be discussed. In order to conduct a specific study related to perception and sentiment toward Indonesian movies among Indonesian Gen Z, there are questions that need to be investigated. First, what is the formation that built perception toward Indonesian movies. Secondly, how is the sentiment toward each construct among Gen Z and how it results to their perceptions and preferences. The result expected to bring decision making to the movie productions of what kind of movies that are able to generate good sentiment, and later on grow the market. This study employed an exploratory, to facilitate a comprehensive understanding of Indonesian Gen Z’s habit and how it affects their attitudes toward Indonesian movies. It combines netnography research using Hootsuite to find how the current sentiment or perception toward Indonesian movies in general and also interview with five Indonesian Gen Z individuals to understand whether or not they share the same sentiment and preference with the Hootsuite findings. It is confirmed based on Hootsuite sentiment analysis and manual coding that the launch of innovative movies and how it gained achievements such as JSDF and Kuasa Gelap, helps boost positive sentiment toward Indonesian movies in general.
The aim of this paper is to reflect on the thesis of anomalous monism proposed by an American philosopher Donald Davidson. In this article I ask the question: whether the scientific laws formulated by the 19th century Psychophysical School can negate the statement about the anomalousness of psychology. I justify the support for a positive answer by (1) defining psychophysical laws as empirical and statistical, (2) understanding intentionality as a gradable feature of mental phenomena, (3) applying the concept of holism and (4) the possibility of using the language of mathematics.
In recent years, a series of regulations for business have been introduced in the European Union, aimed at achieving the agreements on limiting climate change signed during the Paris agreements, as well as attempting to redefine the role of business in socjety by changing business models – from those in which entrepreneurs privatized profits and externalized costs, to one where the negative social impact will not only be minimized but, first and foremost, taken into account in the business operations of those companies. This change is based on the ethical principle of “do no significant harm.” The purpose of this article is to attempt to expand the justification for applying the “do no significant harm” principle with philosophical arguments. The first part presents the “do no significant harm” principle contained in the discussed regulations, while the second part attempts to deepen this principle based on philosophical considerations of responsibility for the future, as discussed by Hans Jonas and Dieter Birnbacher. In this article, I propose replacing the temporal perspective of the “do no significant harm” principle with a horizontal perspective.
The aim of this article is to attempt to answer a very current issue concerning contemporary challenges of business ethics in the face of the development of modern technologies. In particular, the dynamic development of artificial intelligence is unprecedented in history and therefore requires special reflection in the field of sociology, cultural studies, philosophy and ethics. On the one hand, the positives resulting from the effective use of AI in subsequent areas of life are obvious – on the other hand, the signs of a lack of reflection on the civilizational effects of the ubiquitous technological expansion based on artificial intelligence may be disturbing. This deficit is the result of the characteristic of engineers and uncritical supporters of modern technologies: technoenthusiasm, “tunnel thinking” and focusing on a specialized field of knowledge. This causes them to perceive everything separately and thus ignore signals about emerging threats. The challenge for business ethics may be not only to indicate potential dangers, but also to develop appropriate ethical standards, good practices and procedures that will define the principles of our functioning in a reality dominated by modern technologies.
The imperfections of economic activity from an ethical perspective resulted in the emergence of the idea of corporate social responsibility in the previous century. However, the destructive changes occurring in the natural environment caused by an overly expansive economy posed new challenges to business. They led to the birth of a new idea referring to the idea of sustainable development and the concept of a circular economy. Within its framework, principles were formulated for both business and consumers. Within the framework of the article, the authors set themselves two goals. The first was to indicate and strengthen the underestimated role of the consumer in the effective implementation of a circular economy, and the second was to indicate the role of companies not only in the implementation of the concept of a circular economy, but also in the area of educating their customers in this area (regardless of the dimension of individual or group actions of consumers).
Consumer activism is an important element of the contemporary business landscape that influences corporate strategies. The rise of environmental awareness among consumers compels companies to reflect on their actions and to implement more responsible practices. Consequently, consumer activism not only has a moral dimension but also, in relation to the company, a strategic value, i.e. a real impact on the long-term success or failure of the company. The article attempts to answer basic questions. What is a conscious consumerism? What threats of the modern world does it respond to? What are its types? Do the actions of this movement have a real impact on the challenges associated with the Anthropocene Era?
The article presents an attempt to present an ethical perspective on the way demographic processes affect macroeconomic phenomena. Within the research in the area of ethics of economic life (business ethics), situated in the stream of research on economic culture, attempts have been made from the beginning to study the influence of norms, values and beliefs on the course of economic phenomena and processes. In the current context, when the literature and discussions on socio-economic development indicate and analyze the dimension of macroeconomic consequences of demographic processes more and more clearly, it seems reasonable to include this subject in the issues that are in the spectrum of interest of business ethics. The article presents, among others, theories from the field of economics on the relationship between demographic phenomena and the economy, as well as arguments and positions present in the area of population ethics regarding the assessment of various types of population policies.
The role of the humanities and social sciences is to seek answers to questions that concern us as individuals and as participants in collective life. We want to know how the social world is organized – what laws govern it and what is changing in it. In the case of applied ethics, other tasks are added to this. We expect it not only to justify claims to the validity of moral judgments concerning its social environment, but also to prove its effectiveness in solving problems of the academic world. This is a matter of (its) credibility. It is difficult to blame people seeking agreement for being distrustful of knowledge that did not help its creators. The aim of this article is to discuss both issues – to determine what methodological difficulties representatives of (different branches of) applied ethics struggle with and what serious organizational challenges they must face.
Zbigniew Drozdowicz, Pytania filozofów o racjonalność. Od Sokratesa do Habermasa, Wydawnictwo Nauk Społecznych i Humanistycznych, Poznań 2024, ss. 194.
The overtourism is one of the most important challenges for places with unique natural and cultural values. These processes occur particularly in mountainous areas in Poland, especially in Zakopane and the Tatra Mountains. They bring with them a numer of unfavorable consequences, including cultural ones, which are the subject of this article. Attention will be paid to two aspects: the impact of the ovetourism in Tatra region on over-urbanisation and its negative impact on the preservation of local identity. These are long-term and permanent changes that not only change the structure of space but also affect the cultural system of the region, what is the subject of the analysis in the article.
The research objective was to explore the intersection of culture and tourism in Sarugo Village, West Sumatra. Specifically, the research aimed to elucidate this integration’s positive and negative impacts on the local culture to ensure cultural survival. The research sought to understand how cultural values were transformed into tourism products and services. The research employed an ethnographic approach, utilizing data collection methods such as observation and in-depth interviews with 15 participants. The research focused on the local community’s management of traditional houses, like Rumah Gonjong, which were transformed into homestays to accommodate overnight guests. The research results indicate that cultural aspects, crucial elements in the lives of people in Sarugo Village, are modified into tourism products. Specifically, Rumah Gonjong has been transformed into a homestay, demonstrating how the private sphere is converted into a public sphere within the tourism industry. This transformation has led to an economic increase for the local community, as the managers of the Rumah Gonjong now provide additional income. Consequently, the Rumah Gonjong is maintained, and the tourism industry’s consequences contribute to the cultural survival of the Sarugo Village community. Integrating culture and tourism in Sarugo Village highlights potential benefits and challenges, showcasing how sustainable tourism practices can preserve and promote local traditions.
The research aimed to describe the substance and correlation of the Awig-Awig of Tista Traditional Village, Sukasada District, Buleleng Regency, in maintaining authenticity as a collective identity. It examined the villagers’ sociological ability to transmit genealogical and communal ideology. The sociological expressiveness of Tista Traditional Village reflected collective constructivism, distinguishing it as an old village with a unique structural typology rarely found in other traditional Balinese villages, including those categorized as Bali Aga. The research employed a structured methodology, including (1) research design, (2) data types, (3) data collection methods with key and supporting informants, and (4) data analysis methods. The results show that the Awig-Awig of Tista Traditional Village encompasses ideological, sociological, and cosmological aspects. Its correlation includes continuity, diversity, and the potential of Awig-Awig to preserve communal identity over time. The research uncovers the unique structural typology of the Tista Traditional Village, which has not been widely studied. It also analyzes how Awig-Awig sustains the village’s authenticity. It provides new insights into the resilience of traditional governance systems in Bali and their role in maintaining social cohesion and cultural heritage. The findings contribute to expanding knowledge about the authenticity and identity of traditional Balinese villages, particularly regarding the role of Awig-Awig.
Petr Fiala, Laboratorium sekularyzacji. Kościół i religia w społeczeństwie niereligijnym, tłum. Stanisław Ruczaj, Ośrodek Myśli Politycznej, Kraków 2016, ss. 165.
