This study was motivated by river water pollution which has an impact on the health of residents who live along the Brantas River Watershed (DAS). Aim of this research is to determine the health awareness and vulnerability of women and their families who live in the Brantas Watershed. An ecofeminist perspective is used to explain women’s awareness and participation in protecting the environment and river water. This research uses a descriptive method with a survey research type. The research was conducted in Surabaya City and Sidoarjo Regency. The number of respondents was 200 housewives aged 19 to over 55 years. The research results show that there are still 11.50% of women in Sidoarjo Regency, and 3.40% from Surabaya who use river water and consider it suitable for household needs. Women and their families are also vulnerable to disease, where 35.30% of children from respondents in Surabaya have experienced skin diseases, and 34.2% of children from respondents in Sidoarjo have experienced diarrhea. However, it turns out that women also care about protecting and preserving the environment. This study concludes that efforts are needed to increase women’s awareness so that they can avoid behavior that is not beneficial to health, especially in their interactions with polluted river water.

Various acts of domestic violence are the reality that troubles family life in various social classes. This study seeks to investigate violence experienced by men among professional families and the causes of women to commit such act. This study deployed qualitative methods and conducted in-depth interviews of 53 informants. The finding of the study indicates that men not only experience single violence, but a variation of violence that occurred in professional families, such as physical, economic, verbal/psychological, and sexual violence. This study shows the triggers for women to commit violence against men among professional families are insecurity, jealousy, and inequality in socioeconomic status. Men are burdened with patriarchy and tend to be passive in reacting to the violence they experience. Masculinity makes male victims of violence suffer triple oppression: They become the victims; they are embarrassed because they get a negative stigma from the community for failing and not being able to lead their families; and when men become the victims, they ‘get punished’ because it is considered as ‘abnormal’ for men to become victims of violence. Men react to the violence committed by their wives by carrying out latent resistance, manifest resistance, and alienation.

The policy of forming and strengthening farmer groups is not a practical solution for advancing agriculture/improving farmer welfare. Strengthening institutions and empowering farmer groups is not merely a matter of agricultural economics, but of political economy. The problem is, there are many technical and non-technical obstacles that place farmer groups as actors in sustainable agricultural policy and development in accordance with SDGs #2. This study discusses the complexity of agricultural problems in Watu Lanur Village, Poco Ranakan Sub-District, East Nusa Tenggara. The less than optimal natural carrying capacity, the socio-economic conditions of rain-fed farmers and the lack of intensive assistance from the government are among the causes. Empowerment of farmer groups is hampered by subsistence ethics and socio-cultural issues (customs/traditions). This study uses qualitative methods with data collection techniques through in-depth interviews and observations of farmer groups. This study shows that the community is trying to empower itself by helping farmer groups. However, in the process, technical and non-technical obstacles are still found that do not support the community's innovation movement. The conclusion of this study is that farmer group institutions are weakened and less oriented towards implementing sustainable agriculture as a result of the establishment of farmer groups simply to fulfill formal aspects of empowering farmers in order to improve farmer welfare and less use of local knowledge in empowering farmer groups.

Single parent families are form of incomplete family, where one parent is fully responsible for the education and character building of the child. This role vacancy often triggers deviant behavior in children. This study aims to explain communication and children’s deviant behavior in single parent families. This research uses literature study research method with social deviation theory by Edwin H. Sutherland. There are several research results obtained from this study. First, the communication established in single parent families has not been effective. Second, the factors that cause children’s deviant behavior in single parent families are caused by two things, namely disappointment with the situation in the family and the environment of peers who tend to behave deviantly. Third, the role of communication in preventing children’s deviant behavior in single parent families is a major foundation in preventing children’s deviant behavior. This study concludes that authoritative communication is the most appropriate application in single parent families to overcome communication problems in the family. Apart from that, good communication can have a significant impact on parents’ relationships to be able to control and supervise children to prevent deviant behavior.

Child labor is a prevalent issue in Bangladesh, depriving many children of educational opportunities. This study examines the impact of child labor on education. Apart from that, this study also explores various factors such as socio-cultural, economic, environmental, and psychological impacts. This study uses qualitative research methods cross sectional and the study was conducted using primary data. Interviews are conducted with focusing on ten teenagers, including nine boys and one girl. This study clarifies the points influencing the accessibility to education, which are the impacts of child labor. The findings shed light on the challenges in accessing education caused by child labor and can inform social development projects, NGOs, and government initiatives. This study concludes that the importance of emphasizing of collaboration among stakeholders to ensure universal access to quality education. It also suggests that the findings can guide future research and policy development to address child labor and improve educational accessibility.

The national ideology is often utilized as a tool to legitimize governmental actions. This study seeks to examine how government elites use the Pancasila ideology to legitimize public policies in the era of the COVID-19 pandemic. Employing a grounded reflective interpretive methodological approach within the framework of postfoundational discourse, this study shows that several controversial policies implemented during the COVID-19 pandemic tended to be bolstered and justified by their alignment with the Pancasila ideology. These endeavors are chiefly undertaken by governmental actors who espouse these policies. Representing the ruling regime, these government actors consistently assert adherence to the fundamental tenets of Pancasila or self-identify as the most “Pancasilaist”. This strategy is the main characteristic of the utilization of Pancasila in legitimizing public policies during the pandemic era. Nonetheless, it is imperative to note that the prevailing political regime tends to interpret the tenets of Pancasila in accordance with their own interests. The results of this study confirm that within the context of policies aimed at managing the COVID-19 pandemic, the resultant measures have tended towards being pro-capitalist, anti-democratic, and even anti-intellectual. Nevertheless, for the ruling regime, these policies are perceived to be congruent with the Pancasila ideology. This study concluded that Pancasila is predominantly employed as a means of legitimizing actions that uphold these values.

Early marriage is still a central issue in Indonesian society, including in Ampenan, Mataram, West Nusa Tenggara. This study aims to reveal gender awareness and patriarchal relations in merariq kodeq culture in Ampenan Mataram. Sylvia Walby’s patriarchy theory is used as a tool to analyze. This study uses a qualitative research method with a phenomenological approach. Subject of this research is women who are married for the first time and are under 19 years old. The results showed that merariq kodeq occurs through a long process of Sasak tradition that still survives today. The tradition also has implications for the emergence of patriarchal relations in domestic life. This study concludes that patriarchal relations in early marriage perpetuate domination not only in the private sector but also in the public sector. Patriarchal relations are also the root cause of domestic violence.

The diversity of people of the hills and the coast of South Java has a different style from the people of the coast of North Java. This research aims to explore how Muhammadiyah as a puritan Islamic organization can develop and grow during the culture and habits of the hill community as well as the South coast of Watulimo-Trenggalek, and how the social behavior of Muhammadiyah members and congregation of the Watulimo Branch. This study used a qualitative method with Max Weber’s social theory approach regarding changes in society to become modern which looks different between people in the East and West regions. The results showed the success of the Muhammadiyah movement in spreading its teachings in Watulimo using two approaches. The first is by the study route that has been adapted to the cultural context of the south coast community, and the second is by formal education. This study concludes that these two approaches led to the emergence of four Muhammadiyah jemaah groups in Watulimo.

Recently, there has been a phenomenon of the existence of wayang fan groups as traditional art among teenagers, which is an element supporting the existence of wayang in the postmodern era. The purpose of this study is to explore the meaning of wayang and the activities of wayang art fans among teenagers. This study used a phenomenological approach by conducting interviews as a data search technique to seven teenager members of Sanggar BALADEWA. The results showed that: (1) the identity of wayang art fans was formed from the background as a ‘puppeteer family’ and a ‘fan family’ which created differences in meaning in wayang; (2) wayang fans are divided into active fans and passive fans as seen from their activities in Sanggar BALADEWA as a wayang fandom; (3) the existence of wayang for wayang art fans has shifted its function as entertainment due to mass production through digital platforms; (4) Teenagers who are fans of wayang not only have collections related to wayang, but also become ‘dalang muda’ as a form of wayang performance production. This study concludes that the art of wayang can adapt to the conditions of the times and there is also a shift in the function of religion to become an entertainment function that contains commercial practices.

Symbolic violence is a form of violence through the imposition of symbols and meaning. This study looks at how the symbolic violence that occurred in SPG Cigarettes in the city of Surabaya. The symbolic violence that occurs in SPG Cigarettes in the Work Environment has meanings and symbols that are cultivated by perpetrators of violence. This study uses the theory of symbolic violence from Pierre Bourdieu. Researchers used qualitative research methods with a phenomenological approach. Data collection techniques in this study included observation and in-depth interviews as well as general qualitative data analysis techniques from Creswell. This study found double violence in SPG Cigarettes, namely symbolic violence and sexual violence. This study also finds a new category of forms of symbolic violence adapted from Pierre Bourdieu’s Theory. This study describes the habitus, capital, and realm that cause a person to commit symbolic violence on smoking SPGs. This study concludes that the symbolic violence that occurred against cigarette smokers has become a culture in several community groups. Women as ‘victims’ of symbolic violence and sexual violence can fight so that this violence does not occur continuously and does not become a culture.