Aku (Bukan) Preman
This research elaborates on the impact ofaweak stateinpowermanagementatthe village levelwhich raises theeverydaymaker. Everyday makeris a non-government entity which have power to make policy. They take over state�s particular roles in creating rules in the form ofnorms.They become �the guard...
| Main Authors: | , |
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| Format: | Thesis |
| Published: |
[Yogyakarta] : Universitas Gadjah Mada
2014
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| Subjects: |
| _version_ | 1797035787677597696 |
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| author | , IKE ASTRININGTYAS , Amalinda Savirani, S.IP, M.A |
| author_facet | , IKE ASTRININGTYAS , Amalinda Savirani, S.IP, M.A |
| author_sort | , IKE ASTRININGTYAS |
| collection | UGM |
| description | This research elaborates on the impact ofaweak stateinpowermanagementatthe
village levelwhich raises theeverydaymaker. Everyday makeris a non-government
entity which have power to make policy. They take over state�s particular roles in
creating rules in the form ofnorms.They become �the guard norm�itself, without any
resistance from the village government, religious leaders, and other groups about how
the norms is defined. The norms are aboutthe curfew at 11 pm and the ban of
bringing guests without permission from the neighbourhood leader.
In performing the role of guarding thenorm, everyday makerin Langon
Village, Ponggok, Blitar rely on the power of mass. They catch the norm violators by
inviting their group, around 20-30 members. They require payment of fines in form
of money. The amount of the money is adjusted, depend on who isthe violators and
what kind of violation they did. Everyday makertake over the role of the state in
determining rules and the punishment. The norms from the everyday maker become
hegemonic and rule out the standard normsin society. The standard norms are drunk,
narcotics addiction, stealing, cheating/having affair,gambling, or mendem, madat,
maling, medok, main (molimo). Everyday makeris known as new norms former and
the guard norm, but also other norm violators.
In that case, the emergence of everyday makerin society shows small
practices of shadow state and effort of re-religious-ization the village. The practices
of shadow states is shown with the taking over the state�s rule as a former and guard
of the norms by everyday maker. They are grassroots but become important actor in
village�s political landscape. The process of re-religious-ization of the village is on
2003-2010. Before 2003, if they were norm violators such as cohabiting, there is no
punishment because noone paid attention to it. The 7
th
years existence of everyday
maker, social norms as curfew and banning of bringing guests without neighbourhood
leader permission become importantand hegemonic rules in society |
| first_indexed | 2024-03-13T23:36:06Z |
| format | Thesis |
| id | oai:generic.eprints.org:132408 |
| institution | Universiti Gadjah Mada |
| last_indexed | 2024-03-13T23:36:06Z |
| publishDate | 2014 |
| publisher | [Yogyakarta] : Universitas Gadjah Mada |
| record_format | dspace |
| spelling | oai:generic.eprints.org:1324082016-03-04T07:57:17Z https://repository.ugm.ac.id/132408/ Aku (Bukan) Preman , IKE ASTRININGTYAS , Amalinda Savirani, S.IP, M.A ETD This research elaborates on the impact ofaweak stateinpowermanagementatthe village levelwhich raises theeverydaymaker. Everyday makeris a non-government entity which have power to make policy. They take over state�s particular roles in creating rules in the form ofnorms.They become �the guard norm�itself, without any resistance from the village government, religious leaders, and other groups about how the norms is defined. The norms are aboutthe curfew at 11 pm and the ban of bringing guests without permission from the neighbourhood leader. In performing the role of guarding thenorm, everyday makerin Langon Village, Ponggok, Blitar rely on the power of mass. They catch the norm violators by inviting their group, around 20-30 members. They require payment of fines in form of money. The amount of the money is adjusted, depend on who isthe violators and what kind of violation they did. Everyday makertake over the role of the state in determining rules and the punishment. The norms from the everyday maker become hegemonic and rule out the standard normsin society. The standard norms are drunk, narcotics addiction, stealing, cheating/having affair,gambling, or mendem, madat, maling, medok, main (molimo). Everyday makeris known as new norms former and the guard norm, but also other norm violators. In that case, the emergence of everyday makerin society shows small practices of shadow state and effort of re-religious-ization the village. The practices of shadow states is shown with the taking over the state�s rule as a former and guard of the norms by everyday maker. They are grassroots but become important actor in village�s political landscape. The process of re-religious-ization of the village is on 2003-2010. Before 2003, if they were norm violators such as cohabiting, there is no punishment because noone paid attention to it. The 7 th years existence of everyday maker, social norms as curfew and banning of bringing guests without neighbourhood leader permission become importantand hegemonic rules in society [Yogyakarta] : Universitas Gadjah Mada 2014 Thesis NonPeerReviewed , IKE ASTRININGTYAS and , Amalinda Savirani, S.IP, M.A (2014) Aku (Bukan) Preman. UNSPECIFIED thesis, UNSPECIFIED. http://etd.ugm.ac.id/index.php?mod=penelitian_detail&sub=PenelitianDetail&act=view&typ=html&buku_id=72941 |
| spellingShingle | ETD , IKE ASTRININGTYAS , Amalinda Savirani, S.IP, M.A Aku (Bukan) Preman |
| title | Aku (Bukan) Preman |
| title_full | Aku (Bukan) Preman |
| title_fullStr | Aku (Bukan) Preman |
| title_full_unstemmed | Aku (Bukan) Preman |
| title_short | Aku (Bukan) Preman |
| title_sort | aku bukan preman |
| topic | ETD |
| work_keys_str_mv | AT ikeastriningtyas akubukanpreman AT amalindasaviranisipma akubukanpreman |