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"The title of the book derives from the theme of the 20th Conference on Applied Social Sciences of the Professional Association of German Sociologists, held in Munich in May 2019.The question of what concrete contributions social innovations can make to the transition to forms of sustainable coexistence and economic activity is as much the focus of this book as the question of what contribution the social sciences can make. Thus, on the one hand, it is about concrete social innovations that help us to achieve the goal of living and doing business sustainably, but on the other hand, it is also about the way in which the social sciences - not least through appropriate theoretical and methodological training - can be made socially responsible for the success of such socially innovative processes.This book is a translation of an original German edition. The translation was done with the help of artificial intelligence (machine translation by the service DeepL.com). A subsequent human revision was done primarily in terms of content, so that the book will read stylistically differently from a conventional translation."

"ABSTRAKTesis ini membahas strategi intervensi sosial dalam pengembangan potensipemuda di Purna Caraka Muda (PCMI) DKI Jakarta. Pemuda yang tergabungdalam organisasi ini telah memiliki potensi dasar, namun jika tidak dikembangkandan berhenti setelah program tanpa ada keberlanjutan maka perkembangan potensidalam diri pemuda tidak akan maksimal. Dalam upaya pengembangan potensitersebut dilakukan berbagai strategi yakni empiris-rasional, normatif-re-edukatifdan power.Penelitian ini adalah penelitian kualitatif dengan desain deskriptif.Berdasarkan hasil penelitian diketahui bahwa PCMI DKI Jakarta masih cenderungmempergunakan strategi empiris-rasional, namun dalam pelaksanaannya jugatelah menerapkan strategi normatif-re-edukatif namun belum terstruktur danterlembaga dengan sistematik. Penelitian ini menyarankan bahwa penerapanstrategi yang paling efektif dalam pengembangan potensi yakni strategi normatifre-edukatif berupa program-program pendidikan dan pelatihan sehingga bisa lebihmendorong perubahan pada diri individu dalam kelompok secara berkelanjutan.

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ABSTRACTThis thesis discusses about the strategies of social intervention in the potentialdevelopment of youth in Purna Caraka Muda Indonesia (PCMI) DKI Jakarta. Youth whoare members of this organization has had the basic potential, but if it stop after theprogram without sustainability the potential in the young man will not be maximized. Indeveloping the potential of various strategies that do empirical-rational,normative-re-educative and power.This study is a descriptive qualitative research design. Based on the survey resultsrevealed that the PCMI Jakarta still tended to use empirical-rational strategy, but inpractice also has implemented a strategy of normative-re-educative but has not beensystematically structured and institutionalized. This study suggests that the application ofthe most effective strategies in the potential development is a normative-re-educative,programs such as education and training so they can push changes to the individual in agroup on an ongoing basis."

"Penelitian ini bertujuan menggambarkan mekanisme perlindungan sosial (socialassistance, social insurance, social care, dan informal social protection) yang dapat dilihat dari bentuk-bentuk konversi kapital seperti kapital sosial, kapital politik, kapital ekonomi, kapital personal, kapital budaya, dan kapital digital. Penelitian dilakukan pada masa pandemi Covid-19 di tiga Paguyuban Wayang Kulit di Yogyakarta yakni Paguyuban Wayang Kulit WL, Paguyuban Wayang Kulit GP, dan Paguyuban Wayang Kulit SK. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan studi kasus dengan teknik pengumpulan data dengan wawancara, observasi, dan etnografi digital (digital ethnography) media sosial seperti Youtube dan Instagram. Ketiga Paguyuban Wayang Kulit tersebut dipilih karena mereka masih mampu bertahan di masa pandemi Covid-19 dengan tetap menyelenggarakan pementasan wayang kulit secara virtual. Hasil temuan penelitian ini adalah bentuk perlindungan sosial yaitu social assistance, social insurance, social care, dan informal social protection bisa berbentuk formal maupun informal, yang ditemukan pada bentuk-bentuk kapital yang ada di Paguyuban Wayang Kulit. Kapital-kapital tersebut mendukung para paguyuban melakukan pementasan virtual di masa pandemi Covid-19. Terlebih lagi, kapital digital bermanfaat secara langsung sebagai perlindungan sosial di masa pandemi Covid-19,ketika ada pelarangan pertunjukan seni budaya secara luring yang menimbulkankerumunan, maka pementasan wayang kulit virtual menjadi solusinya. Dengan demikian, pemerintah perlu membuat kebijakan yang mengarah kepada dukungan kapital digital untuk para seniman tradisi. Apalagi, di era teknologi saat ini, seniman harus beradaptasi dengan teknologi agar dapat bertahan dari guncangan sosial maupun ekonomi, dan mengikuti perkembangan zaman

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This study aims to describe social protection mechanisms (social assistance, social insurance, social care, and informal social protection) which can be seen from forms of capital’s conversion, such as; social capital, political capital, economic capital, personal capital, cultural capital, and digital capital. The study was conducted during the Covid- 19 pandemic in three Wayang Kulit Associations in Yogyakarta, namely the WL Wayang

Kulit Association, the GP Wayang Kulit Association, and the SK Wayang Kulit

Association. This study uses a qualitative research method with a case study approach with data collection techniques with interviews, observations, and digital ethnography social media such as Youtube and Instagram. The three Wayang Kulit Paguyuban were chosen because they were still able to survive the Covid-19 pandemic by continuing to hold virtual shadow puppet shows. The findings of this study are forms of social protection, namely social assistance, social insurance, social care, and informal social protection can be in the form of formal or informal, which are found in the forms of capital that exist in the Paguyuban Wayang Kulit. These capitals support community groups to perform virtual performances during the Covid-19 pandemic. Moreover, digital capital is directly useful as social protection during the Covid-19 pandemic, when there

is a ban on offline cultural arts performances that cause crowds, then virtual shadow puppet performances are the solution. Thus, the government needs to make policies that lead to digital capital support for traditional artists. Moreover, in the current era of technology, artists must adapt to technology in order to survive social and economic shocks, and keep up with the modernization."

"Selama beberapa tahun terakhir, media sosial dan influencer telah menjadi tren pemberontakan dalam industri komunikasi. Di antara platform lain, Instagram telah mendapatkan popularitasnya sebagai saluran terbaik untuk merek yang bekerja dengan komunitas influencer untuk tujuan kampanye. Kampanye #NoFilterNoFuture oleh BRITA adalah salah satu dari sekian banyak contoh kampanye sukses luar biasa yang memanfaatkan influencer media sosial dan juga Instagram sebagai platform untuk meningkatkan kesadaran tentang masalah sosial, yaitu polusi plastik laut. Artikel ini akan memeriksa bagaimana influencer media sosial dapat digunakan sebagai strategi yang efektif untuk merek untuk mempromosikan masalah sosial.Over the past few years, social media and influencers have been an uprising trend within the communications industry. Amongst other platforms, Instagram has gained its popularity as the best channel for brands that work with the influencers community for campaign purposes. The #NoFilterNoFuture campaign by BRITA is one of the many examples of an astoundingly successful campaign that utilizes social media influencers as well as Instagram as a platform to raise awareness about a social issue, that is, ocean plastic pollution. This article is going to examine how social media influencers could be use as an effective strategy for brands to promote a social issue. 

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"Suatu ruang sosial terbentuk karena adanya tindakan sosial secara individual maupun beramai-ramai. Tindakan sosial ini kemudian berkontribusi dalam pemberian makna pada suatu ruang spasial dengan konteks penghidupan dan pemberian warna pada ruang dengan aktivitasnya. Produksi ruang merupakan sebuah ruang sebagai produk sosial yang kompleks melalui persepsi lingkungan yang dibangun atas dasar jaringan dengan berbagai aktivitas sosial seperti hidup secara pribadi, pekerjaan, dan waktu yang luang (Lefebvre, 1991). Third place atau ruang ketiga dimanfaatkan sebagai tempat untuk melepaskan stres, membuang rasa penat, atau mengalihkan pikiran-pikiran agar mental dan fisik terasa lebih segar dari sebelumnya. Dalam proses produksi ruang sosial sebagai ruang ketiga, terdapat pelaku dalam ruang yang mendominasi sebagai pembentuk ruang sehingga terdapat sebuah interaksi sosial di dalamnya. Kawasan Dukuh Atas sebagai tempat berlangsungnya fenomena ini merupakan kawasan perkantoran atau tempat melakukan transit transportasi umum yang dialihfungsikan oleh remaja-remaja pinggiran kota karena fasilitas penunjang yang mendukung aktivitas mereka. Oleh karena itu, penelitian ini bertujuan untuk mengetahui proses pembentukan ruang baik secara spasial maupun sosial yang tercipta selama berlangsungnya Citayam Fashion Week dengan menggunakan metode penelitian kualitatif dan menggunakan analisis deskriptif. Hasil penelitian menunjukkan bahwa produksi ruang yang terbentuk mengakibatkan pergeseran guna ruang akibat pemanfaatan ruang yang baru tidak seperti sebelumnya. Ruang publik pada tempat berlangsungnya fenomena Citayam Fashion Week memenuhi karakteristik dari ruang ketiga.

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A social space is formed because of social action individually or in groups. This social action then contributes to giving meaning to a spatial space with the context of life and giving color to space with its activities. Production of space is a space as a complex social product through the perception of the environment which is built on the basis of networks with various social activities such as private life, work, and leisure (Lefebvre, 1991). Third place is used as a place to release stress, get rid of fatigue, or divert thoughts so that mentally and physically feel fresher than before. With the production process of social space as a third space, there are actors in space who dominate as shapers of space so that there is a social interaction in it. The Dukuh Atas area as the place where this phenomenon takes place is an office area or a place for public transportation transit which is converted by suburban youth because of the supporting facilities that support their activities. Therefore, this study aims to determine the spatial and social formation process created during Citayam Fashion Week using qualitative research methods and using descriptive analysis. The results of the study show that the production of space that is formed results in a shift in the use of space due to the new use of space that is not like before. The public space where the Citayam Fashion Week phenomenon takes place fulfills the characteristics of the third space."

"Keberadaan migran Indonesia di Taiwan didominasi oleh pekerja pabrik dan sektor rumah tangga. Mereka adalah kelompok minoritas yang berjuang untuk bertahan hidup. Mereka diberi label sebagai kelompok yang tidak berpendidikan, konsumtif, dan tidak memiliki orientasi masa depan. Terdapat kepedulian terhadap kondisi para migran, salah satunya dari kelompok pengusaha kecil Indonesia yang berjiwa sosial. Mereka melakukan aksi kegiatan sosial-keagamaan yang terkait dengan komunitas pekerja migran. Kerjasama/hubungan antara pengusaha dengan pekerja migran ini menciptakan rasa solidaritas kelompok dan membangun rasa kebersamaan di antara mereka. Ada tiga faktor penting pembentuk kondisi ini: posisi marjinal sebagai migran, nilai agama, dan rasa keprihatinan sosial. Melalui analisis pengalaman religius dari pengusaha dan dalam kegiatan sosial-keagamaan, tulisan ini memperlihatkan efek positif antara aktivitas bisnis dan penerapan nilai agama, yang menjadi alat pembentuk identitas diri imigran, rasa solidaritas, kepemimpinan, dan penerapan kerja kolektif masyarakat migran Indonesia di Taiwan. Tulisan ini berdasarkan pengamatan dari kegiatan sehari-hari masyarakat migran dan wawancara mendalam terhadap pengusaha Indonesia pada bulan Juni hingga Desember 2014. Metode penelitian etnografi digunakan dalam penelitian untuk mengeksplorasi sejauh mana proses hubungan sosial migran-pengusaha terhadap pembentukan solidaritas komunitas migran melalui praktek kewirausahaan sosial-religius yang dijalankan.

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Indonesian migrants in Taiwan have been dominated by low skilled workers who are labelled uneducated sojourners, consumptive, the misplacement of future orientation, and a minority group struggling to survive. Several individuals concern about the migrant condition, and they are so-called migrant social entrepreneurs. Through social-religious activities and interrelations with the migrant worker community, the Indonesian entrepreneurs have created solidarity for migrant workers’ to generate living conditions that are more favourable and improve their livelihoods. Three important factors shape this condition: the marginal position of second-class migrant workers-immigrants, the virtuous value of religion, and social apprehension. Thorough analysing the religious experiences of entrepreneurs and social-religious activities, this paper shows the positive effects of the relationship between business activities and religious value application, which establish the immigrant self-identity, solidarity, leadership, and collective work formation of the Indonesian migrant community in Taiwan. The primary data is based on the observation of participants’ daily business activities and in-depth interviews with Indonesian entrepreneurs from June to December 2014. The ethnographic research method is applied as a means to explore the effect that migrant-entrepreneur social relations have on the mode of entrepreneurship practices."

""We live in an ever-changing social world, which constantly demands adjustment to our identities and actions. Advances in science, technology and medicine, political upheaval, and economic development are just some examples of social change that can impact upon how we live our lives, how we view ourselves and each other, and how we communicate. Three decades after its first appearance, identity process theory remains a vibrant and useful integrative framework in which identity, social action and social change can be collectively examined. This book presents some of the key developments in this area. In eighteen chapters by world-renowned social psychologists, the reader is introduced to the major social psychological debates about the construction and protection of identity in face of social change. Contributors address a wide range of contemporary topics - national identity, risk, prejudice, intractable conflict and ageing - which are examined from the perspective of identity process theory"--"