Pola Asuh Otoriter dan Implikasinya terhadap Kehidupan Sosial Mahasiswa Makassar: Kajian Sosiologi

This article discusses Max Weber's theory of social action and Emil Durkheim's theory of social facts in the introduction of local community traditions. This article aims to find the existence of Max Weber's social action theory and Emile Durkheim's social fact theory in the introduction of local community traditions. This research uses a qualitative approach, with the type of library research that uses descriptive-analytical data analysis techniques. The results of the discussion in this article are that when viewed from Max Weber's theory of social facts, namely traditional actions, affective actions and social actions, the introduction of traditions is based on habits that have been rooted for generations, then the introduction of traditions is carried out on the basis of feelings and emotions (unconscious). In addition, the introduction of tradition is carried out by someone based on conscious consideration and choice, so the aim is to introduce the region, usually this is done by government agencies. Meanwhile, based on Emile Durkhim's social action theory, namely material and non-material forms, in the introduction of tradition there must be a fact that can be seen directly or observed and the introduction of tradition is a form of expression of one's feelings towards the traditions that have prevailed.

Abstract: Ihdad is a period of mourning for wives whose husbands died without jewelry and perfume. This means that only the wife is obliged to fulfill Ihdad. However, in KHI Article 170 paragraph (2) a husband whose wife has died must mourn politely. By using Max Weber's Theory of Social Action, the author wants to reveal the purpose of the Drafting Team as actors of Social Action from this article. And what will be examined is (1) The purpose of the Drafting Team in adopting article 170 paragraph (2) KHI. (2) Max Weber's Social Action Theory perspective on Ihdad for husbands. The focus of the research study is normative law. And in the form of library research. Data were analyzed using descriptive analytical methods by outlining Max Weber's entire theory of social action, especially Max Weber's 4 ideal types. Meanwhile, the data analysis uses an analytical approach to statutory regulations. It can be concluded (1) The aim of the KHI Drafting Team as social action actors in producing the Ihdad article for husbands in KHI Article 170 paragraph (2) is to respect the practice of Ihdad for husbands which has long been carried out by the community in certain areas before KHI existed and is one of The ideals of formulating the KHI as a legal answer to problems that arise in Indonesian Islamic society can be realized, even though the article does not yet have a definite legal label, because this is a form of caution from the Drafting Team. (2) that the goal of the KHI Formulation Team is included in the type of social action classified by Weber, in the form of Value Rationality, where with this type of motive the Formulation Team has appreciated the action. practice Ihdad to their husbands and these are the values they want to live by and fight for.

Aim: To investigate how differences in types of professions and rationalities affect the management of inter-sectoral trajectories in psychiatric health care in the Capital Region of Denmark.
 Background: Some psychiatry users experience a lack of coherence between the mental health care treatment provided at hospitals and run by the regions, and that provided at residential psychiatric units run by municipalities. The literature points to various challenges in this field of research, related to transitions that need rethinking and further examination.
 Method: The approach is an eclectic use of theory and methods in a theory-governed analysis of empirical data built up from focus group interviews with professionals in mental health care centres and social psychiatric residencies. We classify the positions from the data using a theoretical framework based on Max Weber's theory of ideal types and from Pierre Bourdieu's concept of habitus. Our analysis outlines a theory about the practice of transitions in inter-sectoral trajectories in psychiatric health care. 
 Results: From the empirical material, we were able to construct different professional ideal types related to mental health care psychiatry and social psychiatry. The construction points to differences in the habitual basis of action that maintains institutional distinctions.
 Discussion: Differences in ideal types are connected to the prevailing positions of the two sectors, in which management in health care centres follows a dominant medical rationality, and management in residencies draws on a social and social educational legitimacy.
 Conclusion: We find differences between the rationalities and habitus of staff at regional hospitals and municipal residencies that enable us to explain how management contributes to trajectories in psychiatric health care. Choices concerning trajectory transitions relate to a combination of habitual professional inclinations and the management of trajectories streamlined through illness classification based on a neoliberal governance model. Future management must be aware of the different rationalities linked to professional and institutional logics when planning; and this requires reflexivity and awareness of the management of intersectoral collaboration.

This article theoretically discusses Arlie Hochschild's (1983, 1998) concept of the ‘real’ and ‘false’ self (1983: 194) and how this holds together her model about how it is we manage our emotions. Hochschild draws on ideas about surface acting, deep acting and authenticity to support her theory of emotion management. In this discussion I argue that these ideas undermine the clarity of the theoretical model Hochschild tries to develop to explain emotion management. The first aim here is to demonstrate that this concept of the real and false self acts as an unnecessary conceptual linchpin making Hochschild's ideas about emotion management opaque. The second aim in this article is to theoretically engage with Pierre Bourdieu's (1984, 1990) concept of habitus as a way of overcoming Hochschild's idea of the real and false self.

The existence of students in the community should play a role as a drafter, dynamist, and evaluator of various social changes. Something that has a positive impact on the community. But some of them do the opposite, having a negative impact on the community, such as acting as a gigolo, known as ‘exclusive gigolo’. This research presents the meaningful actions carried out by exclusive gigolo to attract sympathy and various actions in providing excellent service to clients. These actions were examined from the perspective of Max Weber's Theory of Social Action. This research used a qualitative approach with the perspective of Weber's theory. The research subjects were students who worked as gigolos, ranging from freelance to a lover (manstress). The informants were selected using the snowball sampling technique. Meanwhile, the data collection technique used is in-depth interviews. Data analysis and interpretation techniques are carried out with a deeper understanding (verstehen). There are gigolo social actions, within the framework of norm values, which become the blueprint of community behavior. First, the integration between rationality actions and instrumental rationality actions. These actions were found in activities, including: (1) Gigolo built his self-image: from self-expertise to intelligence in choosing marketing models; (2) Ignoring the feeling of shame as self-strengthening in facing various situations; (3) Client service actions: from holding hands to sexual activity. Second, the integration between rationality action and affective action. The highest achievement for gigolo is to become a lover (manstress). The intensity and the close relationship between a gigolo and the client can make both of them fall in love, like real love. In this context, the gigolo puts money as its main goal. On the other hand, gigolo realizes that the woman who is his client has a family, so it is impossible to have the love of the woman completely. This research concluded that: (1) The implementation of Max Weber's Theory of Social Action in gigolo social actions is integrated into one action with another, and; (2) Gigolo does not take traditional actions on the actions that have been taken.

This study aims to determine whether the use of guardian services is following Islamic rules and what is the motive of this action based on Max Weber's theory of social action. This type of research is a case study located in Parakan, Temanggung with a qualitative approach. The data collection technique uses documents and interviews with guardian service users. The sources are obtained from primary sources in the form of news from Google and references to Islamic law and Max Weber's theory of social action as secondary sources. The researcher uses descriptive analysis with a deductive mindset. This study concludes that the use of guardian services in cirri marriages here violates several Islamic rules. Among them is using the services of a muh}akkam guardian without any clear reason about the lineage guardian. According to Weber, there are four kinds of social actions that become the motive and purpose of using the services of a guardian in Parakan, Temanggung. The goal-oriented social action factor dominates in this case.

The use of Pierre Bourdieu's distinction concepts in scientific articles studying food and eating: A narrative review

Ambiguities in Weber's theory of social action have been compounded in translation into English. American commentators have generally given a psychological twist to Weber's concepts of “intended sense” and “understanding,” in terms of an “imputation of motive.” Weber, on the other hand, distinguishes between the intended sense of an action and the actor's motivation. As a sociologist, he is interested, not in the imputation of motive to the individual actor, but in understanding social action in its “context of sense” in relation to “typical” or “cross‐sectional” usages based on “consensus,” that is, in its “cultural significance”.

This article discusses the implementation of the reading of Surah al-Mulk at the Raudhotul Ilmi Palembang Ta'lim Assembly and the views of the Raudhotul Ilmi Palembang Ta'lim congregation on the reading of Surah al-Mulk as well as an analysis of Max Weber on the recitation of surah al-Mulk at the Raudhotul Ilmi Palembang Ta'lim Assembly. This type of research is a field research (Field Research), the type of data used is qualitative with the study of living hadith. This study uses Max Weber's theory of social action related to four actions, namely, traditional action, affective action, value rationality action and instrumental rationality action. The subjects of this research are caregivers, administrators, ustaz and Jama'ah Majelis Ta'lim Raudhotul Ilmi Palembang. The data collection technique used observation by observing and paying attention to the implementation of the tradition of reading surah al-Mulk at the Raudhotul Ilmi Palembang Ta'lim Assembly. While the interview data, the researchers interviewed twelve Jama'ah as respondents, while the documentation was equipped with books, photos and books related to the research. Meanwhile, data analysis uses descriptions and explanations. This study found that the Jama'ah of the Raudhotul Ilmi Palembang Ta'lim Assembly was enthusiastic about the tradition of reciting surah al-Mulk in the Assembly. The congregation of the assembly is of the view that having the reading of Surah al-Mulk before starting the assembly is a good and good thing as a form of imitating the Prophet Muhammad. The congregation of the assembly supported this activity because of the benefits of reading it as a barrier from the torment of the grave and there were some congregations who routinely read Surah al-Mulk. It can be said that the response of the congregation of the assembly tends to know the values ​​contained in the hadith of reading surah al-Mulk. This shows that the living hadith in the congregation of the assembly was carried out and the Raudhotul Ilmi Palembang Ta'lim Assembly fulfilled Max Weber's theory of social action.

In this article I explore some of the changes that have occurred in the East‐Timorese community in Melbourne following independence. The focus of the paper is on the process of identification and how there has been a move from a collective identity towards social identity. Through contemporary anthropological conceptualisations of (collective) identity and Pierre Bourdieu's concepts of habitus and social field, I explore how divergence in pre‐independence activism has led to parallel experiences of lost community and renewed feelings of belonging, and how the community is gradually moving from a focus on the homeland towards an emphasis on the community in exile.

It is necessary to consider an examination that causes our interests, attitudes and behaviors towards art and makes the creation and consumption of art meaningful and understandable from different perspectives. The interaction between the elements of social structure and art is one of the areas that can be addressed in this sense. This situation requires a shift to a sociological point of view because it contains theoretical bases that will enable the examination. One of the theoretical structures that will enable a sociological examination is Pierre Bourdieu's concept of habitus. The concept of habitus represents our habits, tendencies, appreciations, etc. While thinking about our artistic tendencies, appreciations, behaviors and predispositions, the role and decisiveness of habitus emerge as an approach that we can use in theory. This study aims to try to explain the concept of habitus, which is mentioned with sociologist Pierre Bourdieu, in the context of Visual Arts Education. The research was created based on the literature review. Within the scope of the literature, the theoretical foundations of the concept of habitus have been explained and summarized, and the basic characteristics of habitus have been interpreted through art and visual arts education. Based on the findings of the research, the concept of habitus has emerged as a theoretical approach that will help art education researchers to make sense of artistic and educational behaviors and encourage them to think deeper about the subject.

Purpose – This study examines how the tolerant culture of the Senggarang community, rooted in its traditions and values, influences religious tolerance education in early primary education in Tanjungpinang City, Indonesia, by utilizing Bourdieu’s theory of habitus and cultural capital to clarify the impact of cultural practices in multicultural communities on early childhood education oriented towards tolerance. Design/methods/approach – This study employs a qualitative phenomenological approach, utilizing direct observation, in-depth interviews, and document analysis to explore the influence of cultural practices on tolerance education. Field research engaged diverse informants from Senggarang, including elementary school teachers from early elementary education, local community members, and officials familiar with the area's historical and social dynamics, to ensure a comprehensive understanding of the community's tolerance-related practices. Findings – The findings reveal that the tolerant cultural practices in Senggarang, deeply rooted in historical and social contexts, significantly influence tolerance education among students. Children aged 6–7 years in early primary education adopt tolerance as part of the behaviors they learn through communal activities such as interfaith holiday celebrations and support for religious events. Cultural values that promote interfaith respect, evident in traditional interactions and mutual cooperation (gotong royong), are internalized by children through family and community engagement. These practices align with Pierre Bourdieu's concepts of habitus and cultural capital, demonstrating how inherited cultural norms and daily practices shape children's dispositions toward tolerance. Educators and the school environment further reinforce these practices by embedding tolerance education through routines and collaborative activities among diverse students. Research implications/limitations – This study provides valuable insights into how community culture influences school-based tolerance education. However, its findings may be less applicable to areas with different social and historical contexts. Future research could further examine the role of cultural capital and habitus in multicultural education contexts across various regions in Indonesia. Practical implications – The study highlights the importance of incorporating local cultural values into education to foster early tolerance, offering a model for using cultural practices as teaching tools in diverse communities. Originality/value – This study highlights how community culture and Bourdieu’s concepts of habitus and cultural capital enrich our understanding of tolerance education in first-grade primary school students (ages 6–7), encouraging further exploration of local cultural values to shape inclusive educational practices in multicultural societies. Paper type Research paper

The village won has tourism potential, namely Petilasan Sri Aji Jaya Baya and star fruit. The purpose of this study was to determine community participation in the development of a tourist village in Menang Village which eventually became one of the sources of economic improvement for the surrounding community. The method used in this research is qualitative because it can provide an overview of community participation in the development of a tourist village. The analysis uses Max Weber's theory of rationality. Max Weber's rationality theory can explain community participation in developing tourist villages. Collecting information by means of interviews, observation, and documentation. Based on the research results, there is community participation in the form of ideas, energy, and creativity. This is done by the community to work together to develop the star fruit tourism village in an effort to improve the community's economy.

This research aims to see gender representation within communication among officials in State Islamic University in Indonesia and how women occupying structural positions at State Islamic University in Indonesia are viewed. This is qualitative descriptive research carried out in UIN Sunan Ampel Surabaya, UIN Maulana Malik Ibrahim Malang, UIN Sultan Maulana Hasanuddin, and UIN Syarif Hidayatullah Jakarta. Data were obtained from observation and interviews. The theory used in this study follows Max Weber's bureaucratic theory regarding gender representation in organizational communication, namely the existence of authority, specialization and regulations in organizations (universities). This is in accordance with research findings that the bureaucracy of UIN Sunan Ampel Surabaya, UIN Maulana Malik Ibrahim Malang, UIN Sultan Maulana Hasanuddin and UIN Syarif Hidayatullah Jakarta in accordance with Max Weber's theory has fulfilled the characteristics of bureaucracy, namely having authority or power, specialization in the division of work (fields) without distinguishing between men and women, and there are regulations that all university personnel must obey. The most important results of this study include are: (1) there is representation of women occupying structural positions in higher education, (2) women have the right to occupy structural positions in higher education based on their ability; (3) there is no differentiation in communication between men and women who hold positions in universities; (4) communication among officials in universities prioritizes integrity, friendship, kinship, responsibility and professionalism without discriminating gender and positions (members or leaders).

This article explores the forging of ethnic identity by urban Malays in Malaysia around a dialectic between being Islamic and being Malay. I introduce Pierre Bourdieu's concept of habitus and Anthony Giddens's notion of reflexivity to argue that the Islamic subject in Malaysia engages in different types of interaction which demand varying degrees of reflexivity. While Bourdieu's concept of habitus importantly reveals the actor to be a cultural agent, it denies the individual the meaningful agency that the increasing reflexivity of modernity demands. I suggest that Bourdieu's assertion that the dispositions of habitus are less than conscious does not hold true in a highly reflexive modernity. In this context, the individual is sufficiently conscious of his/her identity to be able to construct it in ways that allow it to be employed as a political weapon.