Hasil Pencarian  ::  Simpan CSV :: Kembali

"Jayawijaya suffers from hazards stemming from natural and human-made-disaster (anthropogenic). Dani tribe resided in Jayawijaya is known to dwell on profound influence of culture and nature allowing genuine local knowledge in managing disaster risks to breed. This study aims to understand the cultural knowledge systems of Dani tribe relating to disaster and its practices. This study is developed from desk studies and interviews with stakeholders. Dani tribe has known the concept of human-and-human and human-and-nature unison. They define this concept as transcendence relationship. Harmonious relationship between human and nature is believed would influence livelihood and in contrast would engender various forms of disaster. As part of securing their well-being, Dani tribe formulates norms which is manifested in various practices such as: environmental protection which includes rules and sanctions; the establishment of war command post and tribal structure consisted of commander of war and the head of fertility who govern war threads and initiate peace; as well as ritual performances. Living in harmony with nature allows Dani tribe to interpret these signs of nature as an early warning of disaster. Hopefully, the results of this study would be beneficial to local governments, customary institutions, faith-based institutions, and stakeholders in an effort to build community resilience."

"The fate of indigenous knowledge systems has become the concern of many in an era of globalization. These knowledge systems are said to be under the threat of extinction, to be replaced by 'Western', 'scientific', or 'global' knowledge. The author contends that these concerns are more rooted in an overly essentialist attitude that pits the 'local' against the 'global'. He argues that the dynamics of knowledge systems must be better understood using a model of knowledge best suited for this purpose. He further argues that the most promising model is the one based on connectionism and developed by cognitive anthropologists. Drawing examples from the experience of farmers in Lampung, he shows how individuals combine stimuli from various sources to form schemas, thus showing the irrelevance of making hard distinctions between the 'local' and the 'global'."

"This article analyses forest resources management in Tana Toa, South Sulawesi, headed by Ammatoa. Keammatoan membership is divided into Ilalang embaya or adat area and Ipantaran gembaya or outside adat area. The adat allows possibility of empowering local institutions to manage forest resources in the context of regional autonomy. This paper discusses to what extent Ammatoa leadership and adat have been used for managing forest resources through reflective mutual understanding process which lead to the transformation to an open community."

"Buku ini merupakan kumpulan hasil-hasil penelitian antropologis di berbagai suku bangsa diIndonesia yang berkenaan dengan masalah kesehatan reproduksi manusia. Dalam konteks nasional dan internasional, isu-isu kesehatan reproduksi sedang menjadi fokus perhatian - sejak Konperensi Kependudukan dan Pembangunan tahun 1994 di Kairo - yang utama khususnya kondisi kesehatan reproduksi perempuan yang secara umum masih memprihatinkan seperti tingginya angka anemia, tingginya tingkat kematian ibu, kerentanan tertular penyakit infeksisaluran reproduksi, resiko tertular penyakit menular seksual dan HIV/AIDS dll. Masalah yang dihadapi perempuan berkenaan dengan kesehatan reproduksinya merupakan masalah-masalah yang perlu didekati dan dipahami secara sosial-budaya sebelum didekati secara medis."

"Society and culture can no longer be viewed as they have been in the past. Fundamental changes in group and cultural dynamics provide a new context with implications on how anthropological research must be done. A major change is the shift from the view of societies and cultures as bounded systems to the deterritorialization of culture. The author identifies three stages of change bearing upon agrarian cultures, i.e., market entry, market integration and market expansion. There is a new social reality wherein increasingly intensive mobility is enabled by transportation and communication, thus allowing movement across geographic and cultural boundaries. The author notes that the implications of this are manifold, i.e., a shift in the context for the production of meaning; the problem of the locus of culture; conventional methods of data collection that do not inform the anthropologist on how to handle data available from electronic media; the problem of representation and representativeness; and the matter of determining the unit of analysis in research."

"This article deals with systems of transmission of knowledge. The author looks into the kanuragan of the Javanese and its transformation into a modern form, along with the consequences of this transformation. Traditional kanuragan instruction is primarily oral and centers on intermediary roles and social intercourse, and it is conducted in space that is cosmographically meaningful. In contrast, modern individualistic instruction-rooted in early Greek philosophy and events in the European Middle Age-is highly formalized and linked to economic concerns, leading to an individualism with little regard for one's surroundings. The author suggests that the Javanese kanuragan has been partially transformed by this modern system. Thus, the transmission of knowledge is increasingly divorced from the transmission of morals and affect that form the basis of one's actions and social relationships. The author also notes that scholars would gain much from understanding the kanuragan in their efforts to understand current Indonesian Society."

"This article discusses various myths spread in several areas of Banten. How Bantenese society understands and believes in myths that have spread and are still maintained from generations to generations and how the roles and functions of myths for Bantenese society constitute the main focus of this article. This article is field research using ethnographical methods based on in anthropological perspective. To analyze the data, the researcher uses a structural-functional approach. Library research, participant-observation, and depth-interview are methods used to collect the data. Myth is a part of folklore that appear in almost every culture of the world, especially in traditional or pre-literate cultures. Various researches, especially conducted by Western scholars, show how myths appear in various socio-religious activities of the society. Myths are also considered have moral values for the society that believes in them. The existence of myths in Bantenese society has influenced, more or less, the socio-religious life of the Bantenese. Myths, in some cases, also play significant roles and functions for Bantenese society such as strengthening something, maintaing cultural identity and solidarity of the society, and keeping prestige and social status."

"During the new order era local adat was subjected to a process of cultural erosion due to the priorities accorded national integrations, as well as economic, social and development by the Indonesian government. However, the '90s have witnessed a resurgence of concern with adat as a vehicle for the local peoples' identity and as a mechanism for local government and dispute resolution, trends intensified since the beginning of the reformasi era with its relegitimation of discourse of regional autonomy. This essay presents a case study of these processes among Lindu people of Central Sulawesi, focusing upon how they have managed to reinvigorate their adat as a response to two forms of governmental imposition: 1) the encompassment of their land within a national park (i.e. Taman National Lore Lindu); and 2) the plan to construct a hydroelectric project, which would have forced the loss of land to rising water level and resettlement of the local population. The Lindu people have sought there empowerment of their adat by recasting it as a community resource management system that they argue can lead to greater sustainability of local natural resource than any imposed regimen of national park regulations. With assistance of NGOs such as Yayasan Tanah Merdeka, they have also adopted the discourse of 'indigenous people' to defend their continuing right of inhabitation in their homeland in the face of threatened resettlement. This essay explores the cultural politics of masyarakat adat as 'indigenous people' and the invocation of ecologically sound 'indigenous wisdom' as a warrant for resistance to development programs."

"This article asks the question how Banda displaced from the Banda Islands due to colonization of Banda by the VOC in 1621, maintain their existence as a sustainable cultural group. Banda communities play an important role in maritime commerce in the eastern part of Indonesia at the beginning of the colonial period. They survive as one cultural group in two villages on the islands of Kei. The traditional songs of the two villages center on the sea voyage. The argument is that Banda people are mobilized by oral traditions that reveal the kinship ties of Banda people with their partners in commerce in distant lands."