The construction of the hotel that was opposed by the users of water resource triggered the emergence of social movement. While inititating movement, they initiated the programs of community empowerment as well. It means that the community empowerment is one of strategies of movement. Then, besides focusing on cultural activities, the other activities are the optimization of youth potentials and the care about community activities. In this context, the ecological cultural is joined by the other community interests. This strategy is effective because the empowerment stimulated the development of social network and local culture. The critic of this empowerment is culture is not a central of activities. The culture is still used as instrument for the conservation of environment. This stance is always questioned and criticized by the environmental and cultural activists in Malang Town. This article will describe the model of cultural ecological empowerment in Batu City that is described from the emergence of community empowerment, the forms of the community empowerment, the form of social changes after interventions, and the strengths and weaknesses of this empowerment. This article utilized the descriptive research method with ethnographical approach. Meanwhile, the used sampling is purposive sampling with eight subjects of research are activists of Nawakalam Gemulo, community based organization in Cangar Hamlet, Bulukerto Village, Batu City.

Sosiolog adalah pekerjaan mulia, karena sosiolog adalah orang-orang yang mengetahui, memahami, dan menguasai relung masyarakat baik yang terlihat (manifest) maupun yang tidak terlihat (laten), baik sisi masyarakat yang terletak di permukaan maupun di bagian terdalam. Namun bila kita temukan di lapangan, sosiologi tampak masih belum berdaya. Tugas kenabian dan kekhalifahan yang melekat pada sosiolog sulit dibuktikan. Persentase keterlibatan ilmiah sebagian besar ditempati oleh ilmuwan sosial politik terapan. Padahal umur sosiologi cukup panjang: Ibnu Khaldun mengembangkan sosiologi pada abad ke-14; August Comte memberi nama Sosiologi pada abad ke-18; dan di Indonesia, jika dihitung dari Selo Soemardjan yang menyelesaikan studinya dari Amerika pada tahun 1959, umur sosiologi berusia 61 tahun. Sosiologi juga memiliki jargon yang menjadi klaimnya: ratu ilmu sosial. Namun pertanyaannya, apakah sosiologi benar-benar ratu? Walaupun sosiolog Indonesia sudah memiliki asosiasi baik ISI (Ikatan Sosiologi Indonesia) maupun APSSI (Asosiasi Program Studi Sosiologi Indonesia) yang sudah cukup aktif bekerja, kita kesulitan menemukan model sosiolog ideal dalam dunia profesional. Penulis menyadari bahwa universitas belum berhasil menghasilkan sosiolog yang benar-benar dapat bekerja tanpa atribut akademik. Melalui tulisan ini, penulis bermaksud untuk memahami dan menjelaskan dilema yang dihadapi oleh sosiologi dan sosiolog Indonesia serta usulan langkah untuk mengatasinya. Penulis memulai dari permasalahan mendasar yang kemudian dikaitkan dengan prinsip dasar dalam sosiologi.

A movement to conserve Gemulo water source conducted by FMPMA group uses cultural values through puppet performance (nanggap wayang) in Bulukerto, Bumiaji and Sidomulyo Villages, Batu City, East Java. Nanggap wayang is used to be a local communication media to inculcate environment conservation values, social movement, and development communication. This research used qualitative method and ethnographic approach aiming to analyze the role and contribution of leather puppet performance (nanggap wayang kulit) on the performance of Gemulo water source conservation movement initiated by FMPMA community and some related society elements. This research employed empirical findings and various literature review references in its analysis. The result of research shows that wayang is still capable of serving as local communication medium for modern community amid massive new media development. Wayang, as local communication medium, provides education, guidance, morality value, and Javanese symbol. The complexity of wayang function also represents collective behavior inculcating Javanese values. Philosophical story of very ecological wayang can enrich the right-on-target and sustainable conservation model. Wayang also becomes effective media of development communication, of change, of socialization, and of education, thereby triggering the development of consciousness and positive feedback from local people (community).

So many coffee shop in Malang have recently been able to create a new lifestyle for some people who we usually hear about ngopi. Ngopi activities are not necessarily limited to drinking coffee and so on, but there are activities of consumsing symbols that can provide messages or signs for individuals who consume them and other people who see them. This study aims to describe the ngopi lifestyle as a consumption behavior in the people of Malang City. This research method uses descriptive qualitative with the technique of determining the research subject using accidental sampling. Based on the result of the research that ngopi is currently an icon of modern lifestyle and in the ngopi lifestyle there are consumption behaviors that aim to gain prestige, images, social status and consciously or unconsciously that will differentiate individuals from others. Starting from a public capture of simulations made by brands, it is able to distort our minds that is not real becomes real. That way, raises a distinction or process of classifying the tastes of individuals or groups, in a grouping of taste in which there are classifications in an individual or group.

AbstrakKonflik sumber daya air minum  menguatirkan sebab  kondisi kelangkaan air dan nilai intrinsik air yang sudah sangat beragam. Co-management diyakini mampu mencegah konflik-konflik sosial. Sayangnya, co-management masih menyisakan kelemahan jaringan sosial aktor yang belum kuat. Oleh karena itu, diperlukan pembelajaran sosial (social learning).Tujuan penelitian ini yaitu menggambarkan praktik co-management air minum pada masyarakat sekitar sumber air. Selain itu, menggambarkan pembelajaran sosial dipraktekkan pada co-management air minum pada masyarakat sekitar sumber air itu.Metode penelitian yang digunakan yakni metode kualitatif dengan pendekatan PAR (Participatory Action Research). Hasil penelitian yang  ditemukan yakni co-management sudah berjalan bertahun-tahun yang dimotori oleh organisasi berbasis komunitas yakni HIPPAM (Himpunan Penduduk Pemakai Air Minum) yang beroperasi di dusun-dusun. Organisasi ini terintegrasi dengan lembaga desa dan organisasi di luar desa.Sementara itu, pembelajaran sosial sudah berkembang sejak organisasi ini berdiri dengan melepaskan diri dari pengelolaan air minum dari PDAM.Masing-masing-masing HIPPAM dusun mengembangkan pembelajaran sosial dimana bertujuan memenuhi kebutuhan air minum. Dilapangan masih ditemukan kelemahan dari pembelajaran sosial mengingat pengelolaan air minum dusun belum  terintegrasi pada level desa.  Untuk kepentingan ini dilakukan FGD HIPPAM dusun, Saresehan dan FGD semua aktor co-management.Langkah-langkah ini mampu menggambarkan co-management berbasis pembelajaran sosial.Selain itu, membangun penyadaran, persamaan persepsi dan penyebaran pengetahuan antaraktor.Kata kunci: co-management, pembelajaran sosial, konflik sumber daya airAbstractThe conflict of management of drinking water resources were worried because of scarcity condition and multiple intrinsic value of water. Co-management was believed to able to prevent the social conflict. Unfortunately, co-management still leaved over weak social network. Therefore, the need is social learning. The purpose of research is to describe co-management of drinking water in community surrounding water sources. Besides, to describe social learning that practices in co-management. The method of the research that used is qualitative research methods with PAR (Participatory Action Research) approach. The result of research that co-management has practiced many years that motorized community based organization namely HIPPAM (Himpunan Penduduk Pemakai Air Minum /The Association of Drinking Water Used Population) which operates in villages. These organizations integrated to another village and outside organization. Meanwhile, social learning developed since the organization was founded by separating to local drinking water corporation. Each HIPPAMs in village has been developing social learning that its purpose is to fulfill drinking water need. In the field it was still founded weakness of social learning namely co-management has integrated yet in the village bond. For this interest we conducted FGD of village’s HIPPAM, Saresehan The village of co-management actors and FGD of all actors of co-management. The ways succeeded to describe social learning based co-management, also building awareness, united perception and spread knowledge among actors.Keywords: co-management, social learning, water resources conflict