Strong Solidarity Research Articles

Profiles of intergenerational and digital solidarity between middle-aged parents and young adult children during the COVID-19 pandemic: Associations with parents' psychological well-being.

We uncovered latent profiles of intergenerational and digital solidarity between middle-aged parents and their oldest young adult children during the COVID-19 pandemic. Furthermore, we investigated whether solidarity latent profiles were related to middle-aged parents' psychological well-being. We used data from the 2022 survey of the Longitudinal Study of Generations (LSOG), which involved 234 middle-aged parents providing information about their oldest young adult children. Using latent profile analysis, we uncovered five solidarity profiles (Tight-knit traditional, distant-but-digitally connected, obligatory, sociable, and conflictual) in relationships between middle-aged parents and their oldest young adult children during the pandemic. Furthermore, we found that middle-aged parents belonging to the distant-but-digitally connected and tight-knit traditional profiles had enhanced psychological well-being than those in the conflictual profile during the pandemic. These findings indicate that middle-aged parents' use of digital communication with young adult children benefited their psychological well-being during the pandemic. Moreover, using digital communication may be related to strong solidarity between middle-aged parents and young adult children when they live independently.

Peran Sosial Umat Dalam Membangun Solidaritas Menurut Tafsir Surah At-Taubah Ayat 71

This study discusses the social role of the ummah in building solidarity based on the interpretation of Surah At-Tawbah verse 71. The study method used is to use literature review. This study outlines the concept of solidarity in Islam and how Muslims can play an important role in strengthening solidarity in society. By analyzing the interpretation of verse 71 of Surah At-Tawbah, this article highlights the importance of cooperation, help, and social care in creating strong solidarity among Muslims.

Intergenerational and digital solidarity: Associations with depressive symptoms during the COVID‐19 pandemic

AbstractObjectiveWe aimed to explore dyadic latent classes of intergenerational solidarity with digital communication (texting, video call, and social media interaction) among older parent and adult child pairs during the COVID‐19 pandemic, and whether derived dyadic latent classes were associated with older parents' and adult children's depressive symptoms.BackgroundPrevious studies have not considered how digital communication fits with the established intergenerational solidarity paradigm. Consequently, we know little about how the use of digital communication creates new types of intergenerational solidarity between older parents and adult children, and how they are associated with their depressive symptoms during the pandemic.MethodsUsing data from the 2022 survey of the Longitudinal Study of Generations (LSOG), the analysis took a dyadic‐centered approach and applied a three‐step latent class analysis with 271 mother–child and 190 father–child dyads.ResultsDyadic partners were consistent in their relationship evaluations for the three latent classes identified in both mother–child and father–child dyads: tight‐knit traditional (strong solidarity with frequent in‐person contact), distant‐but‐digitally connected (geographically distant but frequent digital contact), and detached (low solidarity). In mother–child dyads, mothers reported significantly fewer depressive symptoms when they were in tight‐knit traditional and distant‐but‐digitally connected relationships, than those in detached relationships. In father–child dyads, adult children reported significantly fewer depressive symptoms when they were in tight‐knit traditional and distant‐but‐digitally connected relationships, than those in detached relationships.ConclusionsThese findings suggest that digital communication was beneficial for older parents' and adult children's psychological well‐being, depending on parents' gender and generational position during the pandemic.

Perception of character education through heroism lembak ethnic folk story figures

The heroism of Lembak ethnic folklore characters is a means of delivering effective character education because the values contained in folklore are very closely aligned with the norms that exist in society. This research aims to describe the perception of character education through the heroism of Lembak ethnic folklore characters in the form of the values of willingness to sacrifice (RB), never give up (PM), love of the homeland (CTA), and solidarity (KK). This study used a descriptive qualitative method. The data collection technique was carried out by carefully reading the entire Lembak ethnic folklore, understanding the sample on the research object, coding the data, compiling the results of the analysis, and making conclusions. Based on the results of the analysis, researchers found that the value of heroism, being willing to sacrifice, the value of never giving up, the value of love for one's country, and value of solidarity arises because of the feeling of affection towards someone by protecting, loyalty, working together and caring for friends, family, lovers, and other people to make it happen. strong solidarity. Based on the research results, it can be concluded that the heroism of the characters in Lembak ethnic folklore, it will provide an overview of character education which can be used as a means of education in society.

Cultural Values as Approach to Forming an Attitude of Religious Tolerance: Legal Politics of the Right to Religious Freedom

Religious intolerance has entered an emergency phase both globally and nationally. Overcoming religious intolerance as an effort to fulfill the right to freedom of religion continues to seek the right formulation with various alternative approaches that are easily accepted by society. This article aims to provide a basic understanding of the formation of official state policies through a cultural values approach that includes values of religious tolerance in Indonesia, especially cultural values of the Bugis and Toraja tribes groups in South Sulawesi Province, Indonesia. The method used is normative legal research with historical and statutory approaches, studying secondary data consisting of primary and secondary legal materials. Data were analyzed descriptively and prescriptively. The results of the study show that in Indonesia, South Sulawesi Province, especially the Bugis and Toraja tribes, there are cultural values that contain the value of religious tolerance. In the Bugis ethnic group, there are cultural values of Siri' Na Pesse and Assimareng which mean mutual cooperation, mutual respect, and respect regardless of socio-religious status, strong solidarity, and empathy for the suffering of others. Furthermore, the value of tolerance for the Toraja tribe is contained in the Longko and Pasomba Tedong values, which mean feeling grateful by blessing and respecting each other, tolerance is expressed in good speech, body language, perspective of others, and not embarrassing other people on the grounds of religious differences, the Toraja tribes believe that looking down on others is the same as embarrassing yourself.

Volunteer Activities of Students from Transcarpathia during the Russian-Ukrainian War of 2022

Introduction. Under the influence of increased individual and social responsibility, as well as global and local challenges, volunteering as a responsible social role and a form of active social activity began to develop rapidly in Ukraine. During the Russian-Ukrainian war of 2022, Transcarpathian youth played a major role as volunteers, helping refugees in Transcarpathia, on the Ukrainian-Hungarian border, and in Hungary. Purpose. The authors of the article have investigated the young volunteers’ experience before the war, the characteristics of their volunteer activities during the war, and their motivation for the volunteer activity in order to find out the possible positive outcome of their activities. Methods. In the research, the authors have carried out the theme analysis by conducting semi-structured interviews with young volunteers from Transcarpathia. In addition to the theme analysis along the interviews, they also prepared a type-analysis and differentiated between three volunteer-types (regular volunteers with altruistic motivations, regular volunteers with mixed motivations, and occasional volunteers with mixed motivations). Results. The most important result of the research is that young volunteers from Transcarpathia are characterized by strong solidarity for the Ukrainian refugees despite the social tension arising as a result of the war. Another important finding may be that the group of respondents who only started to volunteer during the war might be open to helping others also in the future, and as a result, the culture of volunteering may spread even more in the examined area. Conclusion. Despite all the difficulties and social tensions caused by the war, Transcarpathian young people actively participated in voluntary work and successfully completed the tasks assigned to them.

Local Political Strength in Khofifah Indar Parawansa's Win in the 2018 Governor Election for the Electoral District of East Java

The purpose of this writing is to analyze the political power of the caliph as a whole. Muslimat Nahdlatul Ulama is an organization that has always been active in supporting the khiffah in making political contention successful, this is also evidenced by the election of the Governor of East Java in 2018, nahdiyin residents participated in the victory starting from mass mobilization at the grassroots level to consolidation at the nahdiyin elite level. The research method used is a qualitative method that seeks to understand social phenomena in depth. The results of this discussion are concrete evidence that the NU organization is the largest community organization in Indonesia and that strong solidarity has become a source of political strength for the caliph. Apart from that, identity branding as a woman has succeeded in becoming a source of Khofifah's political strength. Khofifah is a successful female figure, even though Khofifah's brand identity is not instantaneous. There are many things that must be taken by Khofifah, including massive communication, also known as a clean political actor. Corruption, with a clean track record, is certainly a strength for Khofifah in increasing her electability, this will add to the weight of the voter's decision, especially in the rational voter segment.

Modal Sosial Kelompok Langgak Craft Desa Koto Tandun Kecamatan Tandun Kabupaten Rokan Hulu

The wealth of local potential existing in a community can inspire creativity which can create some opportunities for the community through establishing home-based businesses or what is now known as Home Industry. IKM Langgak Craft group is able to construct a palm oil stick waste processing plant considered as having contributing ability in the long term. The objective of current research is to analyze the elements of social capital contributing and the weaknesses of each social capital element in the IKM Langgak Craft group in Koto Tandun Village, Tandun Sub District, Rokan Hulu Regency. This research used Putnam’s theory stating that social capital includes (1) trust, (2) norm/ethics, and (3) network. This research used qualitative methodology with purposive sampling technique; the author also lived in the location of research for 2 (two) months. The result of research analyzing the Bonding of IKM Langgak Craft group shows that the group has high solidarity. Strong solidarity social care), mutual help, and support for each other create emotional relation in the IKM Langgak Craft group as shown with sympathy and empathy appearing in the group. Bridging Social Capital can be seen from the net wok relation between IKM Langgak Craft group and other groups or IKMs; through this network, the IKM Langgak Craft group will exchange ideas and information on how to produce business innovation and other varying common knowledge. The Linking Social Capital of IKM Langgak Craft group has fairly broad network that has been created since 2019-2022 with both governmental institutions and private companies around it.

How Family Firms In Indonesia Re-Initiate Strategies During Covid 19 Pandemies : Empirical Initial Evidence From 5 Provinces In Java Island

Purpose – Within a very short period of time, the worldwide pandemic triggered by the novel coronavirus has not only claimed numerous lives but also caused severe limitations to daily private as well as business life. Just about every company has been affected in one way or another. This first empirical study on the
 effects of the COVID-19 crisis on family firms allows initial conclusions to be drawn about family firm crisis management.
 Design/methodology/approach - Exploratory qualitative research design based on 27 semi-structured interviews with key informants of family firms of all sizes in five Western European countries that are in different stages of the crisis.
 Findings – The COVID-19 crisis represents a new type and quality of challenge for companies. These companies are applying measures that can be assigned to three different strategies to adapt to the crisis in the short term and emerge from it stronger in the long run. Our findings show how companies in all industries and of all sizes adapt their business models to changing environmental conditions within a short period of time.
 Finally, the findings also show that the crisis is bringing about a significant yet unintended cultural change. On the one hand, a stronger solidarity and cohesion within the company was observed, while on the other hand, the crisis has led to a tentative digitalization.
 Originality/value – To the knowledge of the authors, this is the first empirical study in the management realm on the impacts of COVID-19 on (family) firms. It provides cross-national evidence of family firms’ current reactions to the crisis.

“Don't be our daddy”: Feminist labor on the political left in Armenia

AbstractThe ongoing feminist struggle in post‐Soviet Armenia to imagine a world without patriarchal social arrangements, militarization, and capitalism is multidirectional, involving intimate relations at home, with fellow leftists, and in public political life. Instead of divesting from afforded systemic privileges, both material and representational, leftist men often extend patriarchal power relations to their political work, creating what I call civic patriarchy, an extension of patriarchal power relations leftist men‐comrades practice within feminine‐designated civic work. To the extent that leftist men are invested in patriarchal sociopolitical arrangements, they remain in stronger solidarity with those upholding the existing social order than with their leftist feminist comrades committed to upending it. Drawing on a collaborative project on leftist activism in Armenia today, I examine the work feminists do on the political left to resist their erasure as political actors and to orient the political consciousness of their leftist men‐comrades away from civic patriarchy and toward a more equitable collective life. I argue that a nonhierarchical politics of cultivating relationality that not only sustains our embodied lives in all their materiality but also attunes us to each other with collective life‐sustaining care is key to building broad feminist coalitions across differences.

Solidarity in Christianity to Foster “Bhineka Tunggal Ika”: A Biblical Analysis of the Good Samaritan, Luke 10:25-37

Solidarity is a terminology in the field of sociology that is also used in other fields such as psychology and bioethics. It is an important concept in Christian thought as well. For Emile Durkheim, solidarity both mechanical and organic, is social cohesion based on the same elements such as religion, ethnicity, family, agreement, and common interests. bhineka tunggal ika (Unity in Diversity) as the motto of the Indonesian state must be strived for every citizen including Christians. Without strong solidarity, bhineka tunggal ika will be lost, thus the identity of the Indonesian nation is also in danger of being lost. Indonesia's diversity of religions is manifested in Pancasila with the first precepts Ketuhanan Yang Maha Esa. Though Indonesia is a country that recognizes six official religions, the idea of solidarity related to the first precepts is still far from adequate. This article aims to contribute Christian thought on solidarity to foster bhineka tunggal ika by analyzing Luke 10:25-37. This article employed a literature research methodology combined with descriptive qualitative analysis from various recent research data. Biblical analysis includes the essence of Christianity, the concept of solidarity in the Old Testament as well as the New Testament. The examination of Luke 10:25-27 is specifically carried out on several aspects i.e., historical, context, grammatical, and social, especially Christian solidarity and its value in fostering bhineka tunggal ika. Application of this and a conclusion are presented.

THE MEANING OF "KARRA" IN ISLAMIC SOCIETY: A SYMBOLIC PHENOMENON OF SOCIAL SOLIDARITY IN ALOR DISTRICT, INDONESIA

This research is aimed at looking at the fact that a civilized society will develop well if that society has strong solidarity in interpreting the meaning of life that is constructed in the social world they are involved in. Then the questions raised in the formulation of the research problem are: 1) What is the meaning of Karra as a symbol of the social solidarity of the Alor Islamic Community in Alor Barat Utara District? This research aims to: (1) Describe and understand the meaning of Karra as a symbol of social solidarity for the Alor Islamic Community in Alor Barat Utara District. (2) Describe and understand the social construction of Karra as a social glue for kinship in the Alor Islamic community in Alor Barat Utara District, Alor Regency. Approach in qualitative research with Phenomenological research type. Qualitative research focuses more on looking at meaning, where the research process is more cyclical rather than linear. In this research, data collection and data analysis took place simultaneously, with greater emphasis on depth of content rather than breadth of research, and the researcher himself as the key informant or main instrument. The findings in this research are: 1. The meaning of Karra as a binding togetherness is a knowledge value that is rooted in social life for the Alor Islamic community. The meaning of Karra in the implementation of traditional circumcision is constructed as a value that is firmly embedded in the Alor community, both in terms of tradition and religion, becoming a local wisdom value that is maintained in the social changes of modern society. 2. Karra is a social value resulting from knowledge that is outside the environment of each individual Alor community. This karra is then constructed in the implementation of the Traditional Circumcision which contains Islamic values which are exposed through the dialectic of externalization, objectivation and internalization as a reality followed by the people of Alor for generations, the majority of whom are Muslim.

비동거 부모-자녀가구 간 결속 유형 분석: 일반화 구조방정식 모형(GSEM) 활용

This study aims to identify the types of intergenerational solidarity between parents and adult children and examine the significant factors of solidarity types. To this end, this study employs data from the 7th (2018) of Korean Longitudinal Study of Aging with 2,028 parents living apart from their children. The provision and reception of functional solidarity between parents and adult children are set as the first-order latent variables, associational solidarity and functional solidarity as the second-order latent variables, and intergenerational solidarity as the third-order latent variable. Four types are derived using a Generalized Structural Equations Model (GSEM): ‘Disconnected Type’ with low associational and functional solidarity, ‘Associational Solidarity Type’ with only minimal high-level associational solidarity, ‘Loose Solidarity Type’ with a medium level of associational and functional solidarity, and ‘Strong Solidarity Type’ with both high level of associational and functional solidarity. As a result of analyzing the influence factors focusing on the ‘Strong Solidarity Type’ - the highest intergenerational solidarity – the geographical proximity between parents and children, the income of parent households, and the residential areas are found to be important determinants. From these results, policy implications are presented, and suggestions are put forth for follow-up research.

Review: Art for the Future: Artists Call and Central American Solidarities, edited by Erina Duganne and Abigail Satinsky

Review: <i>Art for the Future: Artists Call and Central American Solidarities</i>, edited by Erina Duganne and Abigail Satinsky

Newly arrived vocational students’ situation in life and at school

This study investigates prominent themes about newly arrived immigrant students’ situation in life and at school as reflected in interviews with four teachers in a vocational upper secondary school located in a Swedish city suburb dominated by residents with immigrant background. Foucault’s concept of power and counter-power as well as Riessman’s narrative analysis are used to discuss and analyse the interviewed teachers’ descriptions. The results highlight the power and counter-power mechanisms involved in the discrepancy between well-behaved and ambitious immigrant students and the media representations of the students' housing area as criminal. The study also points to the power and counter-power relations between certain immigrant student groups with strong solidarity and other non-belonging students. There is also a power and counter-power dynamic between authorities making decisions affecting the immigrant students' life situation and resistance to these decisions. The study contributes valuable information of the mechanisms involved in the lives of newly arrived immigrant young students in Sweden, with possible relevance to similar contexts in other Nordic and European countries.

Olebolo: Sastra Lisan dan Ritus Petani (Kolaborasi Kearifan Lokal dan Rekayasa Sains dalam Praktik Petani di Tidore)

This article aims at describing two important things in the agricultural tradition in Tidore, namely about olebolo as an oral literary expression of the Tidore farmer entity and farmer rites in agricultural practice in Tidore. This study used a folklore perspective with a phenomenological research type. The author used the Indonesian oral literature expert Endaswuara as a theoretical basis, besides that the author used the economic theory of farmer J. Scott to read, and direct the research in depth. Our findings show that olebolo is an oral literature of farmers singing when they are in the fields and gardens, olebolo is also an encouragement and has mystical and moral content as a true farmer and is able to bring strong solidarity between humans. In addition, the agricultural process in Tidore, especially in Gurabunga, still carries out rituals in the farming process, such as determining the good day during the process of land clearing, planting and harvesting, all of which contain a mystical dimension. Although this ritual is filled with a mystical mechanism, the farmers in Gurabunga also prioritize science, especially the engineering problem of farmers through fertilizers, agricultural bricks can improve the quality and quantity of the harvest. This integration of practice in the world of agriculture shows that the farming community in Gurabunga, cassava with local wisdom but they are so open to the presence of knowledge.&#x0D; Keywords: Oral literature, Farmer’s rite, Tradition-science collaboration

Self-Rehabilitation Through Dance: An Ethnographic Study on Candy Girls Breast Cancer Survivor Group in Kuala Lumpur, Malaysia

This study intends to examine a breast cancer survivor group called the Candy Girls. Candy Girls comprises 26 to 30 women (aged between 40 and 73 years), who are breast cancer survivors in the post-clinical phase. They all have successfully undergone various combinations of treatment such as lumpectomy, mastectomy, radiotherapy and chemotherapy for breast cancer and are on the path to recovery and post-recovery. In 2010, this group came together for a year-long research conducted by the Universiti Malaya’s Faculty of Medicine through the Department of Rehabilitation Medicine. Realising the benefits of exercise for the well-being of cancer survivors, Candy Girls decided to continue dancing on their own even after the completion of the research study. With the support of breast surgeons at the University of Malaya Medical Centre (UMMC), this group began a weekly three-hour self-administered exercise session, that is still, to this day, taking place every Saturday. Their activities focus primarily on dance. The group gradually expanded dance genres by incorporating line dance, Latin dances-based Zumba sessions, Malay folk dance forms such as joget and zapin, and Bollywood dance. While the multi-ethnic women are determined to stay healthy and happy through their weekly dance routines, they have made significant impact on women at large by performing dances at Breast Cancer Relays, Awareness Campaigns and Health Conferences. By engaging with this community of survivors, the researchers have not only been able to observe their activities but also to support them through additional yoga and dance trainings. The act of giving back to the community has further strengthened the researchers' relationship with the study subjects and has allowed deeper engagement with the community. This ethnographic research shows that dance as self-rehabilitation, not only enhances physical mobility and emotional well-being, but forges a strong group solidarity among the women as a much-needed support system for survivors.

The role of culture on pest management innovation; a comparative analysis of two farmer communities in Bangladesh

ABSTRACT The Agricultural Innovation System perspective highlights the importance of interaction for learning and innovation, but so far little research is done on the cultural differences of farmers and the effect this has on interaction, knowledge sharing and innovation. We took a cultural perspective to better understand local interaction, knowledge sharing and learning dynamics, and uptake of Integrated Pest Management (IPM) in Bangladesh where the Department of Agricultural Extension organizes Farmer Field Schools (FFS) for IPM. However, the success of the FFS approach at farmer level is quite diverse. We coupled an ethnographic study with an analysis, based on Cultural Theory, to identify the cultural pattern of behaviour, underlying preferences of social organization, and the effect this has on pest management innovation in two farmer communities. Findings showed that in one village with strong group solidarity, farmers tended to share knowledge in a wide network, and started to apply IPM while reducing pesticide use. In the other community, individualism and fatalism prevailed and farmers only shared knowledge within their close network, distrusted outsiders and continued to rely on pesticides. We conclude that it is important to include cultural studies in cross-disciplinary research and design of local innovation interventions.

The maintenance of Japanese as a heritage language in Mexico: evidence from Japanese pre-war migrants and newcomers

Abstract This article reports the first sociolinguistic investigation of heritage language maintenance in two distinct types of Japanese migrant community in Mexico City – pre-war labour migrants and recent self-movers. We investigate which social factors most strongly contribute to the preservation of Japanese oral language ability in these two communities. The results confirm the significant effects of languages used in the home and educational domains upon the maintenance of their heritage language in both old and new migrant communities, while highlighting the community-specific effects of both age and languages used in the workplace among the old community and those of contact with relatives and friends in Japan in the case of the newcomer community. We argue that these differences indicate that in the older community, where a strong solidarity network has been developed but where contact with relatives in Japan has been mostly lost, the use of Japanese in the workplace is most likely to help them maintain it, whilst in the more recent newcomer community with more loose-knit Japanese networks within Mexico, frequent interaction with their relatives and friends in Japan serves to strongly support the retention of their high language ability. This article concludes that heritage language use in both home and school is indeed the fundamental determiner of migrant heritage language survival, whereas different factors, such as the use of the heritage language in the workplace and contact with relatives and friends in the homeland, may aid in its preservation, depending upon the recency of the community’s arrival as well as the strength of community’s network.

Affective solidarity: how guilt enables cross-generational support for political radicalization in Hong Kong

AbstractThe extant social movement literature tends to regard the youth as radical actors and senior citizens as conservative actors. However, the Anti-Extradition Bill Movement in Hong Kong exhibited strong solidarity among protesters across generations, despite the radicalization of protest actions over an extended period. These phenomena contradict Hong Kong's traditional political culture, which favors peaceful and orderly protests and the worldwide trend where radicalization often leads to internal division in movements. By analyzing the data collected from onsite protest surveys in December 2019 and January 2020 (N= 1,784), this paper presents the mediating role of guilt in shifting senior citizens from opposing radical actions to supporting them and feeling solidarity with militant protesters. We find that the relationship between age and feelings of guilt is stronger among respondents who experience state repression. The findings shed light on the affective and relational dimensions of protest participation, showing how the traumatic conditions under which different social actors are welded together by shared emotional upheavals facilitate ingroup identification and affective solidarity.