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Land conversion from agricultural to cement factory and mining areas has consequences for environmental change and degradation that cause disasters and sustainability farmer livelihood. This study aimed to analyze land conversion to a cement factory and mining as determinants of environmental change, environmental change as a determinant of environmental degradation, and the effect of environmental change and environmental degradation on the sustainability of farmer livelihoods. This research used a sequential explanatory design or quantitative rather than qualitative. The research sample totaled 183 respondents. Data collection used the quantitative stage using questionnaires and the qualitative stage using in-depth interviews, observation, and literature study. The results showed that land conversion to a cement factory and mining are causes of environmental change, followed by environmental degradation, such as factory smoke pollution, dust from karst mines, factory vehicle dust, and soil pollution due to coal piles. Environmental change is a cause of environmental degradation, such as crop failure, acute respiratory illness, land clearing, and flooding. The effect of environmental change and environmental degradation on the sustainability of farmer livelihoods is that almost all farmers sell their rice fields for the factory area, then buy ponds, do business, open stalls, and open photocopy businesses. No one returned to being a farmer. The conversion of agricultural land to a cement factory and mining caused a decrease in environmental functions, namely the disruption of the ecosystem chain, which caused flooding and acute respiratory disease and caused farmers to switch to non-agricultural livelihoods.

Coastal fishermen communities hold religious rituals as Sufism practices. One of which is Tarekat Khalwatiyah-Samman, which affects their daily work. This paper aims to identify the substance of the Khalwatiyah-Samman teachings. It deciphers the effect of this teaching on the work of fishermen on the south coast of South Sulawesi. This research is qualitative with social and empirical approaches. Data collection was done through in-depth interviews, observation, and literature study. It employed qualitative data processing and analysis. The results showed that the substance of the Khalwatiyah-Samman teachings lies in its three doctrines: the purification of the soul, the concept of the essence of God, and the concept of human essence. In addition, the influence of Khalwatiyah-Samman's teaching on the work of fishermen on the south coast of South Sulawesi is the emergence of attitudes in work such as complacency; God has determined everything, and they do not have a competitive spirit and spirit of achievement. Accordingly, the substance of the Khalwatiyah-Samman teaching is that God has determined all human actions, and humans only live it. Moreover, the effect of the Khalwatiyah-Samman teaching is to form an attitude of fatalism in fishermen or resignation. Masyarakat nelayan di wilayah pesisir memegang teguh ritual keagamaan sebagai praktik Sufisme. Salah satunya yaitu Tarekat Khalwatiyah-Samman yang berpengaruh terhadap pekerjaan sehari-hari nelayan. Tulisan ini bertujuan memahami substansi ajaran Tarekat Khalwatiyah-Samman. Penelitian ini mengungkap efek Tarekat Khalwatiyah-Samman terhadap pekerjaan nelayan di pesisir selatan Sulawesi Selatan Penelitian ini bersifat kualitatif dengan pendekatan sosial dan empiris. Pengumpulan data dilakukan melalui wawancara mendalam, observasi, dan studi literatur. Kajian ini menggunakan pengolahan dan analisis data kualitatif. Hasil penelitian menunjukkan bahwa ini substansi ajaran Tarekat Khalwatiyah-Samman terletak pada tiga doktrinnya yaitu penyucian jiwa, konsep esensi Ketuhanan dan konsep esensi manusia. Pengaruh tarekat Khalwatiyah-Samman terhadap pekerjaan nelayan di pesisir selatan Sulawesi Selatan adalah timbulnya sikap dalam bekerja seperti cepat puas, segala hal telah ditentukan oleh Tuhan, mereka tidak memiliki jiwa bersaing dan semangat berprestasi. Karena itulah substansi ajaran Khalwatiyah-Samman adalah semua perbuatan manusia telah ditentukan Tuhan dan manusia hanya menjalaninya. Adapun efek Tarekat Khalwatiyah-Samman adalah membentuk sikap fatalism pada nelayan atau kepasrahan.

This article aims to (i) describe the dialectic of Islam with local culture in the Matajang community. (2) describe the form of local cultural transformation as a result of dialectics with Islam in the Matajang community. This research is qualitative with a single case study design. The research locations are in the Matajang community which includes Labuku Village, Baringeng Village, and Tapong Village and Matakali Village. The research informants consisted of 4 traditional leaders. Data collection used in-depth interviews, observation, and literature studies. Data analysis uses a three-plot technique, namely data reduction, categorization. The results of this study are (1) the dialectic of Islam and local culture has a meeting point in the occult aspect. Both acknowledge the existence of the supernatural and it is in this aspect that Islam is accepted by the Matajang people. (2) The transformation of local ritual culture occurs in several rituals gradually, starting from changes in prayers and matra to changes in some parts of the ritual but the local aspects are still visible. The conclusion of cultural change is a form of negotiating Islamic culture with local culture because not all forms are taken, only those that are appropriate to local characteristics.

Globalization contribute to the socio-cultural construction and transformation of society. This study aims to analyze the construction and social transformation of silariang among Makassar people in South Sulawesi Province, Indonesia. The research uses a case study approach. Data were obtained through in-depth interviews, participant observation, and documentation studies. The results of the study show that siri’ (means dignity or shame or both at the same time) as the core value of Makassar people has a prominent relationship with silariang cases. Further, the globalization has changed the the world of view of the local community, particularly the younger generations, making them started to open minded. This change has lead them into a socio-cultural transformation. If in the past Makassar people extremely uphold the siri’ value exemplified by silariang, nowadays, people are more open to the alternative option called nikah siri or unregistered marriage. It also shows that the siri’ concept is fluid.

This study aims to analyze: (1) Patterns of cooperation and profit sharing as a form of reciprocal relations between local fishermen and migrant fishermen, (2) The level of welfare of local fishermen as a consequence of these reciprocal relations. To answer this question, a study was held in Lere Village, Palu Bay. This research is qualitative with sampling techniques using Purposive sampling. Data collection was carried out with in-depth interviews and engaged observations and literature studies. Data analysis uses a three-step technique, namely data reduction, data categorization, conclusions. The results of this study are: (1) Patterns of cooperation and profit sharing as a form of reciprocal relations between local fishermen and migrant fishermen include: labor deployment, profit sharing rules, fish marketing with pattern rules. (2) The level of welfare of local fishermen as a consequence of mutual relations before cooperating and after cooperation includes: Ownership of more modern means of production, increased income, better home conditions, more varied ownership of household appliances, and ownership of more transportation facilities than before. The conclusion of this study is that the presence of migrant fishermen is very large for improving the welfare of local traditional fishermen in Palu bay

Flood disaster as a natural phenomenon has a lot of meaning for the rural community. They believe that flood is the power of deity, as a sign that a quarrel is happening ‘under water’, and a sign of God’s kindness because flood has negative and positive aspects. These show that people’s thoughts are shaped by several factors, such as local and religious beliefs (Sufism). This paper outlines how Segeri society describes the meaning of flood disaster constructed by local beliefs and Islamic sufism. Historically, the spread of Islam in South Sulawesi – that is generally characterized as ‘Sufi’ – is the factor influencing the religious belief of local society. The aforementioned belief is the sufism characteristic which is about the absolute resignation toward God’s will and fate. This study uses phenomenological approach to interpret the understanding of flood and the local belief obtained through in-depth interview to Bissu and farmers. The interview data is also linked to the observation of the natural environment. The research shows that Segeri society believes that flood is God’s will and reprisal. By being given an ordeal, someone’s sins will be decreased. Flood – they believe – will give positive impacts and also bring God’s blessing in their lives. This belief causes the so-called ‘resignation’ everytime flood destroys their area. Bagi masyarakat pedesaan, bencana banjir adalah fenomena alam yang memiliki banyak makna. Beberapa di antaranya yaitu banjir sebagai perwujudan kekuasaan dewa, sebagai pertanda sedang terjadi pertikaian di alam bawah air, dan merupakan tanda kebaikan Tuhan karena banjir memiliki aspek negatif dan positif. Contoh-contoh tersebut menunjukkan pemaknaan masyarakat yang dibentuk oleh beberapa faktor, antara lain kepercayaan lokal dan keyakinan keagamaan (sufisme). Tulisan ini menguraikan pemaknaan masyarakat Segeri terhadap terjadinya bencana banjir yang dikonstruksi kepercayaan lokal dan Islam sufisme. Secara historis, penyebaran agama Islam di provinsi Sulawesi Selatan yang umumnya berciri ‘sufistik’ merupakan salah satu faktor yang membentuk keyakinan keagamaan masyarakat setempat. Keyakinan keagamaan yang dimaksud adalah adanya karakteristik sufisme yang berisi ‘kepasrahan’ mutlak atas kehendak dan takdir Tuhan. Penelitian ini menggunakan pendekatan fenomenologi dengan menafsirkan pemahaman masyarakat Segeri terhadap banjir, kepercayaan lokal mereka yang diperoleh melalui wawancara mendalam dengan bissu dan petani. Data wawancara tersebut juga dihubungkan dengan pengamatan terhadap lingkungan alam setempat. Hasil penelitian menunjukkan bahwa masyarakat Segeri meyakini banjir sebagai cobaan dan kehendak dari Tuhan. Setiap cobaan yang dialami manusia berarti menggugurkan dosa-dosanya. Banjir yang datang dianggap memiliki hikmah kebaikan dan keberkahan Tuhan dalam kehidupan mereka. Keyakinan tersebut berkonsekuensi terhadap ‘kepasrahan’ masyarakat setiap banjir terjadi

The community has a strategy facing floods. This research aims to analyze (1) the community's mitigation, (2) the community's action during the flood, (3) the community's post-flood action, (4) the community's effort to avoid flood's effect. This research's approach is explanatory-sequential design. Data collection used questionnaires, in-depth interviews, observations, literature studies. Quantitative data analysis used descriptive statistics and qualitative data analysis used a 3-step technique. The results are (1) community mitigation: cleaning the lake and the river from waste, preparing the boat, preparing the empty land for the animal, and making higher the house. (2) community actions during flooding: picking up things to the place under the roof, building the higher place into the home, building the bamboo bridge, saving the vehicle in other families, saving the animal in the safety place (3) actions after flooding: cleaning mud post-flood, improving the broken part of the home, putting back things post-flood, broken the bamboo bridge. (4) efforts to avoid impact of flooding, having housing provided by the government and utilizing bridges. The conclusion that all community actions to deal with floods are collectivity for the community. [ABSTRACT FROM AUTHOR]

Flooding is the responsibility of the government, so it is necessary to anticipate it together with the community through social participation. This paper aims to analyse the role of the government in anticipating floods and to analyse the forms of community social participation in anticipating floods. The research method used is mixed research, qualitative quantitative design (explanatory sequential). Data collection used participant observation techniques, in-depth interviews, questioners, and documentation studies. The data was analysed quantitatively then qualitative research was conducted and the results were verified and ended with a conclusion. The results of the research obtained (1) the role of the government, among others: (i) preparing an early warning system, (ii) preparing evacuation facilities and infrastructure, including evacuation routes, and (iii) forming structural and non-structural flood volunteer teams. (2) Forms of community social participation include: cleaning and increasing the depth of waterways such as sewers and canals, raising the concrete walls of waterways, raising the foundations of houses, and organising the residential environment. The conclusion of this research is that the government's role in flood mitigation in Makassar municipality focuses on things that prevent flooding. Forms of community social participation as a form of flood mitigation such as cleaning waterways, raising the walls of sewers and canals and so on. [ABSTRACT FROM AUTHOR]

The existence of custom institution is associated with traditional community entities that are generally located in inland areas. Traditional society is a term that is attached because almost all the daily activities is simple of many people use local resources and the nature. The livelihoods of people are still dependent on agricultural land, plantations and forest products. In this context, custom institutions exist that ensures all kinds of community relations between them, the environment, and God to keep them in harmony. This paper intends to reveal the existence of custom institutions as a special community that called 'Tau Appa' in Maiwa Subdistrict. So that, explorative research is conducted by interviews and documentation studies. Interviews conducted with local community leaders and community members. The results of the research obtained as follows: (1) custom institution 'Tau Appa' is a manifestation of local trust of to Manurung. (2) 'Tau Appa' present to maintain life harmonization of local community. (3) people participation is divided into 2 types, namely custom participation, and development participation. (4) it needs the government support in strengthening the existence of custom institution. Observing that results, it can be concluded the following things: custom institution is the source of custom and social norms for the Matakali people, custom institution as the mobilizer of all people activities, custom institution need to be supported the existence, role and function by government. [ABSTRACT FROM AUTHOR]

Dialectical interaction between Islam and local cultures, as exemplified in Tapong village, leads to blending traditions without erasing their original forms. Influenced by socio-cultural and political conditions, it transforms local culture as Islamic elements color existing rituals, showcasing a dynamic cultural evolution. This article describes the dialectic of Islam with local culture in Tapong village Maiwa regency and the form of local cultural transformation resulting from dialectics with Islam in Tapong village Maiwa regency. This research is qualitative with a single case study design. The research locations are in Tapong Village, Maiwa regency. The research informants consisted of 4 traditional leaders. Data collection used indepth interviews, observation, and literature studies. Data analysis uses a three-plot technique, namely data reduction and categorization. The results of this study are 1) the dialectic of Islam and the local culture have a meeting point in the occult aspect. Both acknowledge the existence of the supernatural, and it is in this aspect that the Tapong people accept Islam. 2) The transformation of local ritual culture occurs in several rituals gradually, from changes in prayers and mantras to changes in some parts of the ritual, but the local aspects are still visible. The conclusion of cultural change is a form of negotiating Islamic culture with local culture because not all forms are taken, only those appropriate to local characteristics. [ABSTRACT FROM AUTHOR]