Skin care is not a completely new in beauty treatments. Previously there have been other types of cultural industry which also adopted the medical science, such as cosmetic and beauty salon industries. But, skin care beauty clinic successfully introduces the services of beauty treatments which are considered the healthiest. This paper is a summary of the research on how beauty clinic quickly became a part of everyday life of its consumers. The research focused on Natasha Skin Care, a most popular beauty clinic in Indonesia at the moment. According to Richard Johnson, the process of a culture industry reaches the society through a communication that in form a pattern cyclic communications. The stages in the pattern are interconnected but slipped, each stage is affecting others but are not specified in an uncertain manner; between the producer of culture industry with its consumers. This study is a multidiscipline research using three methods of interpretation namely ethnography, discourses analysis, and social hermeneutic study.Klinik kecantikan bukanlah budaya yang benar-benar baru dalam perawatan kecantikan. Sebelumnya telah ada jenis industri budaya lain yang juga mengadopsi ilmu kedokteran, seperti industri kosmetik dan salon kecantikan. Namun klinik kecantikan sukses menyandang predikat sebagai jasa perawatan kecantikan yang dianggap paling sehat. Tulisan ini merupakan rigkasan penelitian tentang bagaimana klinik kecantikan begitu cepat menjadi bagian hidup seharihari masyarakat konsumennya. Fokus penelitian ini adalah Natasha Skin Care, sebuah klinik kecantikan paling popular di Indonesia saat ini. Menurut Richard Johson proses sebuah industri budaya sampai pada masyarakat konsumennya melalui komunikasi yang timpang, membentuk pola komunikasi siklik, saling terhubung namun penuh dengan keterpelesetan, saling mewarnai namun tidak menentukan secara pasti antara produsen industri budaya dengan masyarakat konsumennya. Penelitian ini ditempuh dengan kerja multidispliner, menggunakan setidaknya tiga metode interpretasi, yaitu etnografi, analisis wacana dan hermenuitik sosial.

ABSTRACT: This study aims to identify the pattern of changes in the mode of production of people who work as farmers and fishermen in Kutai Kartanegara Regency, especially Muara Badak District after the entry of the oil and gas industry in the region, and analyze how intellectual relations are in regulating the behavior of oil and gas workers along with the social, economic and political impacts. raised. This type of qualitative research uses the Grounded Theory approach. The results of this study indicate that changes in the way people produce from agriculture, plantations, and traditional fisheries in Muara Badak District have been accompanied by a mechanism for releasing social ties to land and sea through intermediary policies that are pro to the formation of industrial commodities for market interests and result in a decline in the domestic industry due to dependence. in the oil and gas industry. This dependence also gave birth to an intellectual layer and a working class that served the interests of the plantation, aquaculture and oil and gas-based industries. The process of its journey was accompanied by the emergence of various kinds of class conflicts, which gave rise to types of organic intellectuals who tried to fight back against the exploitation that occurred. ABSTRAK: Penelitian ini bertujuan untuk mengindentifikasikan pola perubahan mode produksi masyarakat yang berprofesi sebagai petani dan nelayan di Kabupaten Kutai Kartanegara, khususnya Kecamatan Muara Badak setelah masuknya industri migas di wilayah tersebut dan menganalisis bagaimana relasi intelektual dalam pengaturan prilaku buruh migas beserta dampak sosial, ekonomi dan politik yang ditimbulkan. Jenis penelitian kualitatif dengan menggunakan pendekatan Grounded Theory. Hasil penelitian ini menunjukan bahwa perubahan cara masyarakat berproduksi dari pertanian, perkebunan dan perikanan tradisional di Kecamatan Muara Badak ikut dibarengi dengan mekanisme pelepasan ikatan sosial dengan tanah dan laut melalui perantara kebijakan yang pro terhadap pembentukan komoditas industri untuk kepentingan pasar serta mengakibatkan kemunduran industri domestik akibat ketergantungan pada industri migas. Ketergantungan ini juga melahirkan lapisan intelektual dan kelas buruh yang mengabdi pada kepentingan industri berbasis perkebunan, pertambakan dan migas. Dalam proses perjalalanannya juga dibarengi dengan kemunculan berbagai macam konflik kelas sehingga memunculkan jenis intelektual organik yang berusaha melakukan perlawanan balik terhadap eksploitasi yang terjadi.

Kerta Buana Village, became the location for transmigrants from Bali, Lombok (NTB) and a few local transmigrants in 1980. This village later grew to become part of the main rice granary area of ​​Kutai Kartanegara Regency, as well as being known as the Bali Village of East Kalimantan. Kerta Buana is also known as the Pancasila Village, because of the harmony of the villagers with the background of 2 different dominant religions, Balinese transmigrants are Hindu and Lombok Muslim transmigrants. However, at present Kerta Buana Village has suffered severe damage to life, has changed its face into a village surrounded by coal mines, surrounded by 14 mining pits, agricultural productivity is low and a class of farmers without rice fields has emerged. This article analyzes how a transmigrant village that was once known as part of the district's food barn has now turned into a village surrounded by mining. Data was collected by in-depth observation, in-depth interviews with 16 key informants from each transmigrant group and repeated focus group interviews. Antonio Gramsci's concept of hegemony is used to explain how company power builds historical blocks, hegemony villagers with extractive economic ideology so that villagers agree to massive coal exploration around the village. The results show that companies use corporate and government institutions, community leaders, security forces and even local communities to lead transmigrants to obey the

Kerta Buana Village, became the location for transmigrants from Bali, Lombok (NTB) and a few local transmigrants in 1980. This village later grew to become part of the main rice granary area of ​​Kutai Kartanegara Regency, as well as being known as the Bali Village of East Kalimantan. Kerta Buana is also known as the Pancasila Village, because of the harmony of the villagers with the background of 2 different dominant religions, Balinese transmigrants are Hindu and Lombok Muslim transmigrants. However, at present Kerta Buana Village has suffered severe damage to life, has changed its face into a village surrounded by coal mines, surrounded by 14 mining pits, agricultural productivity is low and a class of farmers without rice fields has emerged. This article analyzes how a transmigrant village that was once known as part of the district's food barn has now turned into a village surrounded by mining. Data was collected by in-depth observation, in-depth interviews with 16 key informants from each transmigrant group and repeated focus group interviews. Antonio Gramsci's concept of hegemony is used to explain how company power builds historical blocks, hegemony villagers with extractive economic ideology so that villagers agree to massive coal exploration around the village. The results show that companies use corporate and government institutions, community leaders, security forces and even local communities to lead transmigrants to obey the

Upaya nyata untuk mengatasi pencemaran air Sungai Karang Mumus (SKM) di Samarinda perlu dukungan dari berbagai kalangan. Program Studi Pembangunan Sosial Unmul telah melakukan kegiatan perawatan SKM sejak tahun 2016 bersama komunitas-komunitas lain, namun belum melibatkan masyarakat sekitar. Pengabdian kepada masyarakat yang dilakukan  ini bertujuan untuk meningkatkan kesadaran ekologis masyarakat yang tinggal di kawasan tepian SKM di Kelurahan Lempake, Kota Samarinda. Secara khusus, tujuan program adalah meningkatkan pengetahuan tentang ekosistem sungai, meningkatkan kesadaran dan partisipasi masyarakat dalam gerakan lingkungan penyelamatan sungai dengan berbasis internet. Intervensi pengetahuan dilakukan dengan mengundang narasumber yakni seorang aktivis gerakan restorasi SKM. Setelah tahap intervensi pengetahuan dan wawasan dilakukan, tahap selanjutnya adalah memberikan pelatihan tentang membuat konten YouTube tentang kegiatan penyelamatan lingkungan alam demi kelangsungan kehidupan. Hasil karya video peserta dapat dilihat di link: https://youtu.be/ZsfopQP3s_0   dan https://youtu.be/JFrSDGPACXI. Video yang diunggah tersebut menggambarkan kegiatan warga dalam membersihkan dan menjaga lingkungan. Dari aktivitas lokal di tingkat RT dan desa dapat menjadi inspirasi bagi masyarakat yang lebih luas.   Kata Kunci: Kesadaran ekologis, intervensi pengetahuan, konten Youtube,  Sungai Karang Mumus.