ABSTRAK Tradisi begalan adalah salah satu tradisi pernikahan yang ada pada masyarakat Kabupaten Banyumas yang sarat akan makna dan nasehat bagi pasangan pengantin yang baru saja menikah. Sanggar Sekar Kantil sebagai salah satu sanggar yang masih melestarikan sekaligus tempat bernaung bagi beberapa pelaku tradisi begalan yang ada di Kabupaten Banyumas memiliki pandangan baru terhadap tradisi begalan. Hasil penelitian menunjukan bahwa: 1) Proses pelaksanaan tradisi begalan oleh sanggar Sekar Kantil terdiri dari dua tahapan yaitu tahap persiapan dan tahap pelaksanaan. Tahap persiapan dilakukan oleh pelaku tradisi begalan untuk mempersiapkan segala sesuatu yang dibutuhkan dalam pelaksanaan tradisi begalan. Tahap pelaksaaan merupakan tahap dimana pelaku tradisi begalan melaksanakan pementasan tradisi begalan pada pernikahan masyarakat Banyumas. 2) Redefinisi makna tradisi begalan yang diberikan oleh sanggar Sekar Kantil terhadap tradisi begalan adalah pada arti tradisi begalan yang sebelumnya berasal dari kata begal yang artinya rampok menjadi besan gawa lantaran. Redefinisi juga diberikan kepada nama pelaku tradisi begalan yaitu danabau dan juru mertani serta penjelasan ubo rampe tradisi begalan yang dilaksanakan oleh sanggar Sekar kantil menggunakan sanepan atau othak athik gathuk.Kata kunci: Tradisi Begalan, Makna, Sanggar ABSTRACT Begalan tradition is one of the marriage traditions that exist in the Banyumas Regency society which is full of meaning and advice for newly married brides. Sekar Kantil Studio as one of the studios that still preserves as well as acting as a shelter for a number of performers of the begalan tradition in Banyumas Regency has a new view of the begalan tradition. The results of the research show that: 1) The process of implementing the begalan tradition by the Sekar Kantil studio consists of two stages: the preparatory stage and the implementation stage. The preparatory stage is carried out by the performers of the begalan tradition to prepare everything needed in the implementation of the begalan tradition. The implementation stage is the stage where the performers of traditions carry out the performance of traditions at the Banyumas community wedding. 2) The redefinition of the meaning of the tradition given by the Sekar Kantil studio to the tradition is that the tradition is derived from the word “begal” which means “robber” into “besan gawa lantaran”. Redefinition was also given to the names of performers of the begalan tradition, Danabau and Juru mertani, and also the explanation of the ubo rampe of the tradition carried out by the Sekar Kantil studio using sanepan or othak atihk gathuk.Keywords: Begalan Tradition, Meaning, Studio

The social environment post-conflict in Aceh has caused trauma. They reflect the condition of the past with their behavior in the present either. On the other hand, post-conflict regional education policy has not yet realized its strategic position. This research intends to answer the questions: 1). How is the social environment in Aceh post-conflict society that forms the behavior of child victims of conflict?, 2. What are the efforts that schools can do to encourage social behavior that promotes social integration? Qualitative research used in naturalistic settings. Data collection techniques supported by observation, deep interview and literature study. The results show that social enviroment create social pathology that causes social integration to be hampered. This is one of the reasons for the weak common ground in developing peace in Aceh. Educational environment can function as a social institution to understand and influence the social environment of students. Social Studies can make this happen through the internalization of 'Aceh Caroeng' and 'Aceh Meuadab' programs. These programs in line with the mission of social studies fostering students with knowledge, attitudes and skills to be able to play a real role as members of the community and good citizens.

This study aims to discuss social values of political-economic activities in the community that lives in a village located on the state border and to study the narration of the community toward the existence of the state. This research uses a qualitative method, and the data is collected through observation and interview. The research location is in Sungai Limau Village, Sebatik Tengah District, Nunukan Regency, North Kalimantan Province. This paper shows that in Sebatik Island, especially in Sungai Limau Village, there is a change in the environment . There are many banana trees in that village. In the beginning, bananas are considered to have low economic value. But then, there is a creative idea from one of the local people, which is initiating a processed banana. After being processed, bananas turn out to have higher economic value. They see a marketing opportunity in Tawau City, Sabah, Malaysia, across the state border, and it is hard for them to go through the border. For the local people, the state border is no longer considered a ‘sacred area’ and forbidden to enter. Based on the research, it can be concluded that the environment may seem to have limitations in fulfilling people's needs, but then, there is actually hidden potential of natural resources that can be processed to meet their needs.

Agrarian conflict often occurs when two or more concerned parties have different interests in the same land. This study aims to analyzing the conflict between PT. NJL and PT. Adindo. The research employed qualitative method, the location in Sei Menggaris, Nunukan, North Kalimantan was carried out in August 2020. The results showed that the status of area, which has the permit of Cultivation Right owned by PT. NJL for an area of 17,000 hectares, there is an area of 3,510 hectares for Industrial Plantation Forest overlaps with the Business Permit that has already been owned by PT. Adindo which is engaged in the industrial plantation forest. As conclusion, a resolution that did not harm all parties, including workers. An agreement was reached that an area of approximately 2,800 ha which was not the object of the conflict and had been cultivated into oil palm plantations by PT. NJL would be continued so that local people would not lose their jobs.

This article examines a work phenomenon in working system of public oil mining from the perspective of functionalism and conflict. This is a unique phenomenon because in Indonesia there are only four areas of public oil mining; in Bojonegoro, Blora, Musi Banyu Asin, and Langkat. The research employed ethnographic method. Data were collected through observation, participation observation, and in-depth interviews. Results and discussion indicate that there are mutually integrated elements in the work system of oil mining people. In the work activity sometimes internal conflict and external conflict occur. Internal conflict may occur due to different ideas or interests among those who work such as competition, wages, fraud, and injustice. External conflict can occur because of the oil mine ban, ban on making new wells, monopoly, destruction of refinery, interception, and arrest. Military/police were present in oil mining activity with an ambiguous role, which can be on Pertamina’s side at one time and on miners’ side at another.