Megono is one of the typical foods for the Batang and Pekalongan people, which is made from young jackfruit. Every tourist from outside the area, usually looking for a megono as a sign of having visited and take it as a gift. This study is the result of deepening data about the megono and its existence as a cultural identity for the Batang people in the midst of globalization. This research was conducted using a qualitative method with an open interview approach. Traders and consumers are the main informants for this study. This research employs Baudrillard concept of habitus. The results showed that every morning, the people of Batang seemed obliged to consume sego megono sambel. According to the results of data analysis, megono Batang has different characteristics compare to megono from other places, namely its distinctive aroma. As a traditional food, megono can still exist and become a cultural symbol in the midst of the many variations of modern food. For consumers, this food can deconstruct the social class created by capitalism. Megono does not belong to any classes. This means that megono can be a symbol of equality for society.Megono adalah salah satu makanan khas bagi masyarakat Batang dan Pekalongan yang terbuat dari bahan baku nangka muda. Setiap pengunjung dari luar daerah, biasanya mencari megono sebagai tanda telah berkunjung dan barang bawaaan. Kajian ini merupakan hasil dari pendalaman data tentang megono dan eksistensinya sebagai identitas kultural masyarakat Batang di tengah globalisasi. Penelitian ini dilakukan dengan metode kualtitatif dengan pendekatan wawancara terbuka. Pedagang dan konsumen menjadi informan utama dalam menjelaskan kajian ini. Menurut Baudrillard, arena konsumsi pada globalisme adalah kehiduapan sehari-hari yang merupakan sistem interpretasi. Hasil penelitian menunjukkan setiap pagi, masyarakat Batang seolah wajib untuk mengkonsumsi sego megono sambel. Menurut hasil analisa data, megono Batang memiliki karakteristik daripada megono dari tempat lain yaitu aromanya yang khas. Sebagai makanan tradisional, megono tetap dapat hadir dan menjadi simbol kultural di tengah banyaknya variasi makanan modern. Bagi konsumen, makanan ini dapat mendekonstruksi kelas sosial yang diciptakan kapitalisme. Megono tidak mengenal kelas. Artinya megono adalah simbol kesetaraan bagi masyarakat.

Tolerance must be close to pluralism and multiculturalism which is not a new thing in academic studies. Many studies and research generalize about respect and appreciation for the diversity of ethnicity, religion, language and other cultures. For Javanese people who tend to be homogeneous in ethnicity but not too many long conflicts arise. Truth, the proof, One of the results of research in Salatiga which is one of the student cities in Central Java received the title of the second most tolerant city in Indonesia in 2018. But behind the award, there was contestation in the fields of education and religion. This paper will look again at tolerance in the Salatiga community after the award was obtained. Besides that, it also discussed competition in academia at IAIN Salatiga and Satya Wacana Kristen University (UKSW). Both educational institutions are based on religion, in which multiculturalism. Both educational institutions are based on religion, which is multicultural so that it impacts on the contestation of institutional policies, facilities and theological expansion. The results of this study are obtained from social phenomena which are understood by the phenomenology paradigm from reality understood in consciousness. In addition, during activities in Salatiga, there were also some social realities about tolerance and competition in the field of education. Finally, tolerance that has gone well does not mean without contestation. Contestation in this case is one of the social and cultural dynamics. Even to achieve social integration, sometimes conflict with good management is needed. This means that contestation or conflict does not always lead to division, but rather one of the paths to integration.

Marital status is a cultural benchmark in assuming that a person is an adult. Similarly, Janda or Duda. For Janda, the community still considers one eye when compared to Duda. Events that cause a Janda for the community (village, especially) will usually be seen by women as the guilty party. Furthermore, when the status of the Janda is officially assumed, the community will observe its activities. For example, coming home late, not working, not socializing, or anything else. The discussion will be drawn to the discourse of the body and mind of a Janda has been executed and controlled by the mind in a patriarchal culture. This condition does not occur in Duda. For any Duda, the community considers it normal. In the divorce process widowers tend not to be seen as guilty parties. This research is a qualitative study with a phenomenological method in Central Java and Yogyakarta. The results of this study indicate that from the beginning until today the condition of women (Janda) has not changed much, The rights attached to Janda are reproduced by the public which gave rise to marginalization and stereotypes; The social space for Janda has shifted to the imbalance of power relations; myths and symbolic violence experienced by Janda because culturally the behavior of Janda is a public concern; Symbolic violence is experienced by Janda due to negative assumptions about their activities; patriarchal power always shackles women into a space of injustice; A public dominated by patriarchal culture eventually forms an unequal power discourse.

Along with the development of the internet, several digital communication products were born, one of which is social media. Through social media the preachers can convey Islam properly and correctly according to the guidelines of the Qur'an and Hadith. The form of the development of technology and information today can be seen with the existence of social media such as Facebook, Instagram, Twitter, YouTube, and so on. Messages of religious moderation today can be easily conveyed with the development of technology and information. This study aims to determine the campaign of religious moderation on social media. The method in this study uses a literature review as a qualitative research. The results of this study indicate that there are several religious moderation campaigns delivered by several religious leaders and from the government through Twitter, Facebook, Instagram, Youtube, and Tiktok accounts.

The relationship between masculine and feminine is collectively constructed. Both narrative and discourse of feminism has long emerged up to the third-wave. As Foucault has been pointed out that feminism itself has constructed discourse on inequality since it departs from patriarchy. Meanwhile, patriarchy has produced a threat even though it is under the pretext of feminism. The term postfeminism is thus arises after feminism, where there are no sources of oppression that originate from patriarchy.In fact, however, the interpretation of religious arguments (Islam in particular) does not subordinate women. But on the contrary, the religious argument actually wants to make women equal to men in the society. This article offers an analysis of the relation between Islam and postfeminism based on the perspective of religious commodification. It was noted that social media played a pivotal role in raising religion to engage on a global scale.Women from the perspective of postfeminism are seen as independent subjects. Freedom, gender equality, and pluralistic representation are the starting points for postfeminist women. Soft Power owned by social media contextualizes religion (Islam) and disseminates ideas including femininity in a new method, where the religious consumption can be enjoyed every second.Indonesian (Muslim) women campaign for gender equality and postfeminism awareness that is free in all things through social media (Instagram and YouTube). This is usually done in various ways such as lectures and fashion. Religious commodification, in this case is seen when religious understanding is capitalized. This perspective finally bringing Muslim women to say that "I am beautiful for myself". Although some argue that capitalizing religion appear to be less precise, when the commodification of religion can support women's freedom.