The problem of terrorism in Indonesia is clearly troubling all circles to any social aspect. Efforts made by the government are still predominantly spontaneous and repressive. Besides, the explanation of social theory in explaining terror behavior in Indonesia is still not able to provide a broad and in-depth insight, so this problem has solved on the phenomena that appear on the surface only. Therefore, it is important to find a complex theoretical explanation that can be overcome to the root. The focus of the study is to analyze how the social reproduction of terror behavior in Indonesia with the perspective of Pierre Bourdieu. The descriptive method with a qualitative approach was used in this research. The method of data collection is done by using observation, interview and documentation techniques. The results of this study show that terror behavior in Indonesia is an inner thought that lasts for quite a long time. The practice of terror does not happen instantly due to a certain momentum reaction. The reproduction of the terror behavior practice indicates the existence of a well-maintained habitus in the community. Their struggle is also inseparable from the existence of social capital and economic capital for the actors. Religious tendencies are used as a media that is considered appropriate to perpetuate the socialization process.

Indonesia consists of tens of thousands of islands and is known as a maritime country that has a very wide sea territory and enormous marine wealth. However, the living conditions of fishermen are generally relatively poor. In such conditions, social networks are very helpful as a strategy for fishermen to survive. This study aims to look at social networks in fishing communities in Cikoang Village, Takalar Regency. The method used is the mix method, namely a combination of methods by combining qualitative and quantitative analysis. This study found that the social network of fishing communities is divided into internal and external social networks. The internal social network of fellow fishermen, close family and neighbors is the social capital that is often used by the fishing community of Cikoang village in a survival strategy. Some fishermen use external social networks in survival strategies such as assistance from distant relatives who are migrating. Fishermen's external social network is not as strong as fishermen's internal social network. Fishermen who have families who are also neighbors are the most strategic social network for survival in the Cikoang Fishermen's Community, Takalar.

The beating of fishermen due to the Covid-19 pandemic does not necessarily damage the Punggawa-Sawi relationship in Beba, Takalar Regency. The obedience of the Sawi people in choosing to stay with the Punggawa must be photographed from a different angle. This relationship can no longer be seen as a relationship of material interests, such as wages. The reason is, the acquisition of material in their relationship in the midst of the pandemic has also fallen sharply. This study aims to identify Punggawa authority and Sawi compliance that can still exist despite being hit by the Covid-19 pandemic and unfavourable conditions. This study uses a qualitative method with case study analysis. Data sources are divided into two categories, namely primary and secondary sources. Data was collected by using in-depth interviews, observation and documentation techniques. Specifically and tactically, the data analysis technique was carried out following the Miles and Huberman model by reducing data, presenting data and drawing conclusions. The results of this study indicate that the Punggawa authority which is woven into the Punggawa-Sawi relationship in Beba is obtained traditionally. They are not bound by a set of officially announced rules. Sawi's obedience to the retainer was not solely due to material interests. However, their obedience is based more on the characterization of Punggawa because of his generosity and the existence of a familial or kinship relationship between Punggawa and Sawi. This condition makes the relationship between Punggawa and Sawi very close so that it does not waver even in the midst of the Covid-19 pandemic.

Veiled students are a representation of the teachings of Islam. This religion has several commands or recommendations. Among them help people who are oppressed or wronged. This religious suggestion has a substantial correlation with the aims of the social movement of the UNM student demonstrations. Namely to help people who are oppressed or oppressed. Seeing the harmony between religious advice and the goals of the social demonstration movement, in reality it is rare or even never seen that UNM-veiled students are present in a series of UNM demonstration social movements. This study aims to find out how the perspective of UNM veiled students towards the social movement of UNM student demonstrations and how the participation of UNM veiled students in social movements in general. This research uses a qualitative approach. Location and research informants are at Makassar State University, which are spread over various faculties. Determination of informants is done by purposive sampling involving 20 individuals as informants. The data collection technique was done by observing, interviewing and documenting. Based on the research results, it can be concluded that the perspective of UNM-veiled students towards the social movement of demonstrations at UNM consists of a positive perspective and a negative perspective. The form of participation of UNM veiled students in carrying out social movements is divided into two forms. Namely participation in physical or tangible form and participation in physical or intangible form.