<p align="center"><strong><em>ABSTRACT</em></strong></p><p><em>Violence that is difficult to overcome is symbolic violence because its failure does not look like ordinary struggle. Women are one of the social groups that are the object of symbolic struggle. Media content that supports symbolic making through words and communication that contain hatred against racist backgrounds or that involve sexists to hurt one's personal, ethnic, or sexual coordination.This research explain  how symbolic violence operates in the soap opera “Catatan Hati Seorang Istri” by exposing the patriarchal ideology as the dominant ideology in the soap opera. This is a qualitative research with discourse analisys by Sara Millls as the method to analyze the text, and text analysis technique along with literature study to collect the data. The concept of symbolic violence, that is used in this research, assumes that domination by men against women produce symbolic violence. The result of this research indicates “Catatan Hati Seorang Istri” showing domination of men over women in the form of (1) domination on behaelf of obligation in domestic territory, (2) domination by putting women as sexual object, and (3) domination by silencing women. But, those form of  domination causing women to fight against their rights.  </em></p><p><strong><em>Key words</em></strong><strong><em>; Symbolic violence; dominance; patriarchi ideology; soap operas.</em></strong></p><p align="center"><strong>ABSTRAK</strong></p><p>Kekerasan yang sulit diatasi adalah kekerasan simbolik karena dampaknya tidak terlihat seperti kekerasan biasa. Perempuan adalah salah satu kelompok sosial yang menjadi objek kekerasan simbolik. Konten media seringkali memproduksi kekerasan simbolik melalui kata-kata dan komunikasi yang mengandung kebencian dengan latar belakang rasis atau yang bersifat seksis bertujuan melukai integritas pribadi, etnis, atau seksual seseorang. Penelitian ini membahas bagaimana kekerasan simbolik beroperasi dalam sinetron Catatan Hati Seorang Istri dengan membongkar ideologi patriarki sebagai ideologi dominan dalam sinetron tersebut. Penelitian ini merupakan penelitian kualitatif dengan metode analisis wacana Sara Mills dan teknik pengumpulan data melalui analisis teks, serta studi literatur. Konsep kekerasan simbolik yang digunakan dalam penelitian ini adalah bagaimana dominasi yang dilakukan laki-laki terhadap perempuan melahirkan kekerasan simbolik. Hasil penelitian ini menunjukkan bahwa sinetron Catatan Hati Seorang Istri menampilkan dominasi laki-laki terhadap perempuan dalam bentuk; (1) dominasi mengatasnamakan kewajiban wilayah domestik, (2) dominasi menempatkan perempuan sebagai objek seksual, dan (3) dominasi dengan membungkam perempuan. Namun, bentuk dominasi tersebut membuat perempuan  memberontak dan bersuara. Dominasi inilah yang mendasari kekerasan simbolik pada sinetron Catatan Hati Seorang Istri.</p><p><strong>Kata Kunci ; Kekerasan Simbolik; dominasi; ideologi patriarki; sinetron.</strong></p>

In Padangsidempuan, Indonesia, the Sangkumpal Bonang market is a prominent place for individuals begging. A beggar is a person who earns money in public in various ways in the hopes of receiving charity from others and who engages in activities by exploiting physical impairments to make others feel sorry for them. In addition, some beggars deliberately create physical disabilities and poverty that lead to feelings of compassion from others. However, these beggars’ lives are not as poor as it seems; they live decent and luxurious life. The research focuses on how persons who engage in begging activities manage their front stage, backstage, and impressions. Through a study of dramaturgy, this study employs a qualitative methodology. The results demonstrate that beggars verbally managed impressions by saying, “have mercy, sir, madam.” Using bowls as a symbol of asking, beggars with unclean clothes, sorrowful faces, and sluggish movements remove their hands. Their onstage image takes advantage of physical handicaps, pretending to be crippled, and living an impoverished and nomadic existence to elicit sympathy. It contrasts with a figure in the backstage appearance who is in good physical condition, goes about her daily activities, dresses well, smiles, lives in luxury, and has good social contacts with her family and society.

One way of ex-Commercial Sex Workers to be accepted in society is by studying religion and looking for preachers who can help them understand religious communication. Meanwhile, the Da'i provide religious communication through da'wah to try to save ex-Commercial Sex Workers to get the right path. This research focuses on social phenomena about how Da'i's communication experience provides lessons through religious communication of spiritual coaching in former prostitution at Padang City. The experience can be seen from three aspects, namely religious communication of former prostitution in spiritual formation based on subjective experiences, symbolic interaction forms constructed by Da'i in conveying religious communication to ex-prostitutes and how Da'i constructs religious communication behavior in former prostitution after resign as sex worker. This research uses a qualitative method with a constructive paradigm. The data collection method is interview, observation and documentation. The informants of this research are da'I and former prostitution. This research was analyzed and dissected with phenomenological, symbolic interactional theory and reality construction. The results of this study are the communication of the Dai Religion in Spiritual Development in Former Prostitution in Padang conducted the first stage of the Moral Development method, the Second Stage of self-transformation and the third Stage of intellectual capacity building. Symbolic interaction is shown by Dai in communicating communication messages through verbal symbols that is more to language. Construction of the Meaning of Former prostitution by Dai to former prostituses after quitting employment in disguised prostitution is that ex-prostitution must be appreciated.

No abstract

ABSTRAKPenelitian ini bertujuan mengungkan representasi dan stereotype dari komunitas hijab yang menamakan diri mereka "hijabers community" melalui gaya hidup dan nilai-nilai realitas yang ditampilkan kelompok tersebut. Hijabers community memproklamirkan dirinya sebagai kelompok hijab pertama di Indonesia. Adanya kelompok yang melabelkan diri mereka dengan mencirikan karakteristik tertentu tentunya bertujuan membedakan diri mereka dengan kelompok lain dan memunculkan status sosial mereka yang tercerminkan gaya hidup mereka.Gaya hidup biasanya adalah milik kaum yang memiliki kemampuan ekonomi menengah keatas. Oleh karena itu gaya hidup mereka menjadi prestise bagi mereka dan menciptakan kelas. Fenomena ini menarik perhatian untuk dilihat bagaimana sebenarnya representasi dan stereotype yang melekat pada gaya hidup kelompok hijaber. Metode penelitian yang digunakan adalah metode analisis wacana untuk memperlihatkan motivasi yang tersembunyi di belakang sebuah teks. Subjek penelitiannya adalah teks yang diproduksi dari kelompok "hijabers community" yaitu iklan cetak dari beberapa kegiatan yang dilakukan dan diadakan oleh kelompok "hijabers community". Hasilnya adalah representasi dan stereotype gaya hidup yang melekat pada kelompok hijabers "hijabers community' tersebut adalah pola gaya hidup kelompok kelas menengah keatas yang lebih konsumtif, mengajarkan kita untuk konsumtif, dimana pola tersebut digiring menjadi bagian pop culture. ABSTRACTThe aim of this research is to express the representation and stereotypes of the hijab community who call themselves "hijabers community" through the lifestyle and reality values displayed by the group. Hijabers community proclaims itself as the first hijab group in Indonesia. the existence of this group characterizes certain characteristics of course aiming to differentiate themselves from other groups and bring up their social status that is reflected by their lifestyle. Lifestyle is usually the property of people who have middle and upper economic abilities. Therefore their lifestyle becomes prestige for them and creates class. This phenomenon attracts attention to be seen how the actual representation and stereotype inherent in the lifestyle of the hijaber group. The research method used is the discourse analysis method to show the hidden motivation behind a text. The subject of his research was the text produced from the "hijabers community" group, namely print advertisements of several activities carried out and organized by the "hijabers community" group. The result is a lifestyle representation and stereotype inherent in the hijabers "hijabers community" group is a lifestyle pattern of the middle class and above that is more consumptive, teaching us to be consumptive, where the pattern is herded into a part of pop culture.