ISLAMIC ECONOMIC VALUES

THE DYNAMICS OF FEMALE LABORERS IN THE CONSTRUCTION OF SOCIAL CAPITAL AND IMPLICATIONS FOR HOUSEHOLD WELFARE

Abstract

This study was motivated by the increasing participation of women in the vulnerable informal sector, particularly as sugarcane cutters at the Bunga Mayang Sugar Factory in Bunga Mayang Subdistrict, North Lampung Regency. Despite facing harsh working conditions, relatively low wages, and a lack of social protection, women continue to play a vital role as the primary breadwinners for their households. This study aims to analyze the socioeconomic dynamics of female laborers, the construction of social capital that emerges, the ambivalence of social capital in labor relations, and its implications for household well-being from an Islamic economic perspective. The approach used is a phenomenological qualitative approach, with data collection techniques including participant observation, in-depth interviews, and documentation of 11 informants selected through purposive sampling based on specific criteria, such as dual roles, family dependents, and at least one year of work experience. Data analysis was conducted through the stages of open coding, axial coding, selective coding, and phenomenological interpretation until data saturation was achieved. The results of the study indicate that female laborers build strong social capital based on trust, solidarity, and social networks (bonding social capital). This social capital functions as an informal social protection mechanism through practices of mutual aid, resource sharing, and emotional support that contribute to the economic resilience of households. However, there is also ambivalence in social capital, particularly in relations with foremen, where these social networks simultaneously create structural dependencies that can weaken workers’ bargaining power. From the perspective of Islamic economics, the socio-economic practices carried out by female day laborers reflect the values of ta’āwun (mutual aid), ‘adl (justice), ukhuwah (brotherhood), and the pursuit of halal livelihood. These findings enrich the study of social capital by integrating phenomenological and maqāṣid al-syarī’ah approaches, and affirm that household well-being is not determined solely by economic capital, but also by social capital as a non-material asset that plays a strategic role in the context of the informal sector.