Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle

School violence may be understood as the threat or use of physical force with the intention to cause physical injury, damage of property or intimidation of another person at school. School violence is also violence that happens outside school as a result of a social interaction among the students. W...

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Main Author: Auliya Ridwan
Format: Article
Language:Indonesian
Published: Universitas Islam Negeri Sunan Ampel Surabaya 2014-01-01
Series:Islamica: Jurnal Studi Keislaman
Online Access:http://islamica.uinsby.ac.id/index.php/islamica/article/view/54
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spelling doaj-5cc656321dfc4b93a4aa30731339cab72020-11-24T23:15:09ZindUniversitas Islam Negeri Sunan Ampel SurabayaIslamica: Jurnal Studi Keislaman1978-31832356-22182014-01-013210110810.15642/islamica.2009.3.2.101-10850Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict TriangleAuliya RidwanSchool violence may be understood as the threat or use of physical force with the intention to cause physical injury, damage of property or intimidation of another person at school. School violence is also violence that happens outside school as a result of a social interaction among the students. With regards to their prevention, many theories and propositions have been introduced including that of Conflict Triangle theory by Johan Galtung. This paper is aimed at analyzing school violence in Madura by using this theory as a general framework of analysis. The paper will begin by providing a general overview of both the theory and the so-called carok tradition of Madura; a tradition of self-defense using traditional blade which often involves killing. Upon highlighting school violence in this island, the paper will then move on by suggesting that in order to delegitimize this violence, one must speak of preventive programs at practical level, and of deconstructing the cultural strength of carok tradition at the discursive one. We assume that once the carok tradition is being deconstructed, one would loose the cultural legitimacy of committing violence. In Madura violence is often legitimated by the culture and tradition of carok. To eradicate violence is therefore to get rid of carok tradition in the first place.http://islamica.uinsby.ac.id/index.php/islamica/article/view/54
collection DOAJ
language Indonesian
format Article
sources DOAJ
author Auliya Ridwan
spellingShingle Auliya Ridwan
Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
Islamica: Jurnal Studi Keislaman
author_facet Auliya Ridwan
author_sort Auliya Ridwan
title Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
title_short Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
title_full Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
title_fullStr Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
title_full_unstemmed Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle
title_sort sistem prevensi school violence di madura berbasis galtung conflict triangle
publisher Universitas Islam Negeri Sunan Ampel Surabaya
series Islamica: Jurnal Studi Keislaman
issn 1978-3183
2356-2218
publishDate 2014-01-01
description School violence may be understood as the threat or use of physical force with the intention to cause physical injury, damage of property or intimidation of another person at school. School violence is also violence that happens outside school as a result of a social interaction among the students. With regards to their prevention, many theories and propositions have been introduced including that of Conflict Triangle theory by Johan Galtung. This paper is aimed at analyzing school violence in Madura by using this theory as a general framework of analysis. The paper will begin by providing a general overview of both the theory and the so-called carok tradition of Madura; a tradition of self-defense using traditional blade which often involves killing. Upon highlighting school violence in this island, the paper will then move on by suggesting that in order to delegitimize this violence, one must speak of preventive programs at practical level, and of deconstructing the cultural strength of carok tradition at the discursive one. We assume that once the carok tradition is being deconstructed, one would loose the cultural legitimacy of committing violence. In Madura violence is often legitimated by the culture and tradition of carok. To eradicate violence is therefore to get rid of carok tradition in the first place.
url http://islamica.uinsby.ac.id/index.php/islamica/article/view/54
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