AbstrakPengembangan pariwisata oleh masyarakat bertujuan untuk meningkatkan kesejahteraan masyarakat. Artikel ini berbicara tentang Pengembangan Desa Wisata di Desa Wisata Panusupan yang diawali dengan kemunculan wisata religi yang belum dikembangkan secara maksimal. Desa Panusupan mulai dirintis untuk menjadi desa wisata yaitu pada tahun 2009 dan diresmikan menjadi Desa Wisata pada tahun 2014. Setelah diresmikan menjadi desa wisata pada tahun 2014, Desa Panusupan mengalami berbagai perubahan Pengembangan yang dilakukan di Desa Wisata Panusupan ini berbasis CBT, dimana pengelolaannya ialah masyarakat. Metode penelitian yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan etnografi. Adapun informan yang terlibat adalah Kepala Desa Panusupan, Pokdarwis Ardi Mandala Giri, Komunitas Lokal. Sedangkan instrument yang digunakan yaitu menggunakan sumber data primer dan sekunder.Hasil penelitian menunjukkan bahwa pariwisata di Desa Panusupan terbagi menjadi dua yaitu pariwisata sebelum adanya community based tourism dan pariwisata sesudah adanya community based tourism. Pariwisata sebelum CBT dikenal dengan wisata religi, makam Syekh Jambu Karang pada tahun 2009 -2014. Sedangkan, pariwisata sesudah adanya CBT yakni pada tahun 2015 -2018. Pariwisata sesudah adanya CBT di Desa Panusupan sangat beragam, yakni wisata petualangan, wisata Rumah Pohon, wisata Puncak Batur, wisata Sendaren, wisata Jembatan Cinta hingga wisata Batu Gilang Green Park. Selanjutnya, dengan adanya pariwisata berbasis CBT di Desa Panusupan menimbulkan kemanfaatan positif dalam bidang ekonomi dan sumber daya alam yang masih terjaga keasliannya. Temuan selanjutnya yaitu tentang proses perkembangan pariwisata di Desa Panusupan yang berbasis masyarakat. Proses perkembangan pariwisata CBT di Desa Panusupan meliputi adanya partisipasi masyarakat, kelembagaan masyarakat, organisasi dan pengelolaan. Kata-kata Kunci: pariwisata; komunitas; pariwisata berbasis masyarakat; partisipasi. AbstractThe development of tourism by the community aims to improve the welfare of the community. This article talks about the Development of a Tourism Village in the Panusupan Tourism Village, which began with the emergence of religious tourism that has not yet been fully developed. Panusupan Village was initiated to become a tourism village in 2009 and was formalized as a Tourism Village in 2014. After being inaugurated as a tourism village in 2014, Panusupan Village underwent various changes in development. . The research method used in this study is qualitative with an ethnographic approach. The informants involved were the Head of Panusupan Village, Pokdarwis Ardi Mandala Giri, Local Community. While the instruments used are primary and secondary data sources.The results showed that tourism in Panusupan Village was divided into two, namely tourism before the existence of community based tourism and tourism after the existence of community based tourism.

As Michael Foucault had said that the human body is not really free; the concept of the body as well as the concept of the human sexuality in fact are ruled by and obey the great power behind them. A great narrative about the body and also the sexuality that has been agreed by societies, consciously or unconsciously has successfully dictated societies’ point of view in placing their body and sexuality. The concept of a male body that has been characterized by its perfunctory appearance, in the sense of not necessary to primp, actually is a great narrative that is considered as a true necessity. This topic is unique and interesting to study because Mister International pageant as the representation of world’s male masculinity offers the different great narrative masculinity concept that has been shackling the traditional masculinity concept of Indonesian society. This study will analyze the signs of masculinity shown in Mister International pageant as the ideal men’s quest in the world. The result of this study indicates that the ideal male masculinity constructed in Mister International pageant if viewed from the concept of traditional sexuality is a combination between the concept of femininity and the concept of masculinity that then brought out to a new terminology about the concept of masculinity called as metrosexual. The concept of masculinity constructed by this ideal men’s quest in the world, if examined by Herbert Marcuse’s point of view, actually is a concept uniformity of the world's ideal male body in one dimension. Furthermore, the great narrative behind this uniformed ideal male construction is a world’s major capitalists’ project to expand their market share, especially male cosmetics and clothes products.Keywords: Construction, Masculinity, Ideal Male Body, One-Dimensional Man.

Penelitian ini bertujuan mengeksplorasi pengembangan potensi wisata Igir Wringin di Desa Panusupan. Metode yang digunakan adalah metode kualitatif dengan pendekatan deskriptif. Penelitian ini mengeksplorasi bagaimana awal dari potensi wisata oleh komunitas para pemuda, kemudian dikembangkan menjadi DTW (Daya Tarik Wisata) yang selanjutnya menjadi pariwisata perdesaan. Hasil penelitian menunjukan bahwa bahwa pengembangan desa wisata dengan memaksimalkan potensi seni dan budaya.

Abstract. Batik industry is one of the leading industries in Indonesia. Since UNESCO declared batik as one of the cultural treasures and identity of the Indonesian nation, batik production has increased in line with increasing market demand. One of the rapidly growing batik industries in Indonesia is the batik industry located in Lawean Village, Solo, Central Java. The industry uses a putting out system where batik workers do their work in their respective house production. Through this system, business owners no longer need to compile an environmental impact analysis, provide social security for workers, pay overtime, work space, and work equipment. However, this putting out system creates many problems, from environmental pollution, deprivation of social rights for workers, to exploitation of workers by business owners. This study aims to reveal forms of injustice to workers in the home batik industry, Lawean, Solo, Central Java through a constructivism (critical) approach. Primary data obtained through in-depth interviews on 14 research subjects and also supported by secondary data from previous studies. Determination of informants is done by using the snowball technique. The theory used in this study is the theory of power relations by Michael Foucault. The dominance of power that leads to injustice (exploitation), cannot be separated from the presence of persuasive power (the owner of the batik business who controls the workers) in the midst of the Lawean Batik Industry. This dominance of power occurs because of the inequality of intelligence and mastery of information technology between batik business owners and workers. Batik business owners have access/network to sell batik products both domestically and abroad, while workers do not have access/network to sell batik they produce directly. On the other hand, the "ewuh-pakewuh" culture that is embraced by the Lewean community further exacerbates this domination.Keywords: batik, home industry, exploitation, power relationAbstrak. Industri batik menjadi salah satu industri unggulan dalam perekonomian Indonesia. Sejak diakuinya batik sebagai salah satu kekayaan budaya dan identitas Bangsa Indonesia oleh UNESCO, produksi batik terus mengalami peningkatan seiring dengan semakin meningkatnya permintaan batik. Salah satu industri batik yang berkembang pesat di Indonesia adalah industri batik yang berada di Desa Lawean, Solo, Jawa Tengah. Industri batik di lokasi tersebut, secara umum menggunakan sistem putting out di mana para pekerja batik mengerjakan pekerjaannya di rumah masing-masing. Dengan penerapan sistem ini, para pengusaha batik tidak perlu lagi menyiapkan amdal, jaminan sosial bagi para pekerja, uang lembur, ruang untuk bekerja, serta peralatan untuk bekerja. Penerapan sistem putting out ini, ternyata menimbulkan banyak sekali masalah, mulai dari pencemaran lingkungan, terampasnya hak-hak sosial bagi para pekerja sampai pada eksploitasi para pekerja oleh pengusaha batik.Studi ini merupakan studi konstruktivisme (kritis) untuk mengungkap bentuk-bentuk ketidakadilan yang dialami oleh para pekerja di industri batik rumahan, Lawean, Solo, Jawa Tengah. Data yang digunakan adalah data primer yang diperoleh melalui hasil wawancara mendalam (indepth interview) terhadap 14 orang subyek penelitian dan didukung pula oleh data skunder dari penelitian terdahulu. Teknik penentuan informan menggunakan teknik snowball. Adapun teori yang digunakan dalam penelitian ini adalah teori relasi kekuasaan dari Michael Foucault. Terjadinya prakter dominasi kekuasaan yang berujung pada terjadinya ketidakadilan (eksploitasi), tidak terlepas dari hadirnya kekuasaan yang bersifat persuatif (juragan batik menguasai pembatik) di tengah-tengah Industri Batik Lawean. Praktek dominasi kekuasaan ini terjadi karena adanya ketimpangan intelegensi (kecerdasan) dan ketimpangan penguasaan teknologi informasi antara juragan batik dengan pembatik. Juragan batik memiliki akses/jaringan untuk menjual produk batik ke konsumen dalam negeri maupun luar negeri, sedangkan para pekerja pembatik merasa tidak mampu menjual barang hasil produksi ke pasar. Budaya sungkan/ewuh-pakewuh yang dianut oleh masyarakat Lewean semakin memperparah praktek dominasi kekuasaan ini.Kata Kunci: Batik, Industri Rumahan, Eksploitasi, Relasi Kuasa

It is undeniable that the high unemployment caused by the imbalance between the number of employment and labor force encourages people to work as migrant workers. In 2016, East Java province was the third largest supplier of migrants in Indonesia and Tulungagung contributed 4,962 inhabitants. This phenomenon is interesting to analyze the utilization of income sent to families in their country. The data used was a primary data conducted by the survey method to 100 respondents. The selection of research sites (sub-district and village) was carried out by simple random sampling while the respondent selection was done by systematic random sampling technique. To deepen the findings of data conducted indepth interviews with 10 informants.  Moreover, the results revealed that remittances were used by the family for daily consumption needs, investment in children’s education, religious ceremonies, home reparation, production activities and others. The authors recommend establishing a "migrant family community" comprising: (1). Rehabilitation of the social culture of migrant workers' families and the provision of "business motivation training", (2). Entrepreneurship training, (3). Development of business networks.Keywords: Migrant Workers, Remittances Use, Welfare