KEKERASAN DALAM DUNIA PENDIDIKAN: TINJAUAN SOSIOLOGI PENDIDIKAN

Kenakalan pelajar di Indonesia tidak terlepas dari pengaruh pola relasi subjek – objek yang terbangun dalam ilmu pengetahuan. Pola relasi tersebut berakar pada ketidak-objektivan sistem pendidikan, yaitu mengenai prinsip, tujuan, organisasi sosial, kurikulum, metode mengajar, evaluasi, peserta didik, pendidik, fasilitas dan pembiayaan. Kehancuran dalam dunia pendidikan terjadi bukan karena nilai akademik memburuk namun karena moral yang hancur. Keluarga dan kehidupannya tidak boleh disepelekan dan diabaikan. Padahal kecenderungan sekarang akibat kebutuhan material yang kian memuncak, banyak ibu dan bapak yang bekeja dan menyerahkan masalah hidup anaknya kepada asisten rumah tangga atau “orang bayaran” sehingga hampir segala urusan pendidikan sepenuhnya diandalkan kepada sekolah dan celakanya di sekolah masalah afektual, nilai moral hampir-hampir tidak tersentuh. Pengaruh teknologi seperti tayangan-tayangan yang ada di televisi yang jauh dari norma-norma agama akan ditiru oleh para pelajar sehingga membawa perubahan pada perilaku menyimpang berupa kenakalan yang dilakukan pelajar terhadap gurunya. Kenakalan pelajar merupakan perilaku menyimpang yang dilakukan pelajar, seperti mem-bully guru. Teori kontrol oleh Hirski menyatakan bahwa penyimpangan dan bahkan kriminalitas atau pelaku kriminal merupakan bukti kegagalan kelompok-kelompok sosial konvensional seperti keluarga, sekolah atau kelompok-kelompok dominan lainnya dalam mengikat individu agar tetap conform. Untuk itu diperlukan kontrol/pengendalian dari keluarga yaitu orang tua, pihak sekolah dan komunitas ekstrakulikuler, sehingga kenakalan pelajar tidak terjadi lagi dalam dunia pendidikan.Kata Kunci: Sistem Pendidikan, Kenakalan Pelajar, Kontrol / pengendalia

The rational choice of implementing Hamis Batar traditional rituals by the community of Rabasahain Village

Purpose: In this study, this research aimed to find out the process of implementing the Hamis Batar rite and how it means for the people of Rabasahain Village. Research methodology: The approach used in this study is qualitative. The analysis in this study uses the Rational Choice Theory. Respondents were selected by purposive sampling. 6 respondents are consisting of Village Head, 1 Traditional Head and 4 ordinary people who are often involved in the implementation of the Hamis Batar Ritual. Results: The Hamis Batar ritual is a traditional event carried out by the Rabasahain community as a form of gratitude to the creators and ancestors for the harvest obtained and its implementation depending on the agreement of the Fukun, Katuas And Ferik of the traditional house, as well as the readiness of corn as an offering. Based on the research, it can be concluded that the Hamis Batar ritual is categorized as a rational activity because it is considered to have a function and purpose for society. Limitations: This research does not cover more details about the Hamis Batar Ritual. This research only focuses on explaining the process of the Hamis Batar Ritual in brief and showing the ritual as a rational activity. Contribution: This research becomes scientific information for social science and culture. Keywords: Rituals, Indigenous activities, Rational choice theor

Hoaks, Politik dan Risiko Masyarakat Modern

Indonesia’s social space in the past year has been filled with the phenomenon of hoax. The phenomenon of hoax develops alongwith the strengthening and thickening of the national political axis. Society is not treated by true news but it is filled withvarious emotional outbursts. The implication is that the community is divided into small groups based on interests. This causesthe social and cultural space to be rigid and inflexible. By Ulrich Beck, such phenomena are called risk society. Risks arise notonly because of technological developments in physical reason but also because of erroneous social and political practices. In itsdevelopment, Indonesian politics follows the trend of thickening into groups. A society divided into groups has the potential tostrengthen internal integration. As a result, the level of external adaptation is low. Politics is called the most vulnerable regionand is therefore responsible for social divisions. Because of politics, elements of society make social media not only a tool butalso their ultimate goal. There, the people practice various news provocation movements the truth of which cannot be verified.Such reality demands state responsibility in managing the media. Media management is not the same as controlling media.Managing the media is providing literacy education not only to the media and the political elite but also to the general public.Consequently, the logical reasoning for the existence of a civilized Indonesian society should be honed contiously