Hasil Pencarian  ::  Simpan CSV :: Kembali

"This article is the research on Bajonese life in Wakatobi regency of the Southeast Sulawesi Province as a community with a maritime history and culture as part of their life. In the interactional process with other communities in its surroundings in Wakatobi, The Bajonese are often stereotyped as pirates, stupid, and with physical characteristics that are different from other communities. In fact, for so long they have been neglected from the process of development implemented by either the central government or the regency government. As a marginal ethnic group, the Bajonese develop their own awareness to do morenients to negotiate at local political elements (bupati election=pilkada) and formed the ?kekar Bajo? organization, and appointing Ir Abdul Manan, MSc as president of this organization, and identifying all Bajonese as members without regard to state borders."

"This article discusses the cultural history sketch of Orang Suku Laut (the Sea Tribe) and its implications for social relations patterns with the Malays in Riau Islands, Indonesia. Problems arise now in nomadic ethnic tribe when they interacting with the Malays. Many Malays people perceive Orang Suku Laut as a backward or primitive people. This point of view emerged from a long history of Orang Suku Laut in Riau Islands, and at present, the discourse is supported by the government which resettled them from the sea to the land as part of the modernization of disadvantaged areas in the New Order era. This government label to them was later influenced the Malays perception. Moreover, negative assumption also appears along with the cultural identity differences between both of the tribes, of which the Malays condense with Islamic tradition, while Orang Suku Laut doesn?t. At this situation, thus the identity of Orang Suku Laut is staked within socio-cultural dispute or contestation (the attraction process) among themselves in practicing their everyday lives."

"This article examines how the people of Sumba construct their cultural identity associated with their religiosity in the face of discriminatory processed around them. The Sumbanese with their Marapu religion are discriminated againts because of the cultural identity attached to it, but due to their negative image. Discriminatory categories with all the attributes and roles attached to ithemare not natural constructs, but a history and representation.The cultural identity of the Sumbanese is the result of the interaction between the forces from the "outside" and the practices of their daily life. Marapu is a religion that serve as is the cultural identity of the Sumbanese, and becomes the basis of guidelines or values that organize their lives. Even for the people who do not following the Marapu religion. For them the Marapu is limited to the customs of ancestors only, and not as a faith they profess. For some of the Sumbanese, switching religion are a compromise, which is one form of "cultural protection strategy" that can reduce fear and aggression that arise between the individuals and society. The nature of this compromise culture is activated through the traditional institutions that always put through deliberation and uphold the concepts of togetherness and solidarity."

"This article describes the relationship between power, history and identity in the processof division North Buton of Muna. In this article the presence of North Buton identity is seen asa phenomenon that refers to the identity of reproduction historical narrative where Kulisusuin historical context has a power relationship with the kingdom of Buton which lasted fromthe 17th century. This study found; that the presence of North Buton identity is a product ofdiscourse that legitimized by indigenous groups who identify themselves as descendants ofthe founder of the kingdom Kulisusu. it means that the identity of North Buton formed dueto higher power structures Barata Kulisusu surviving in culture Kulisusu People. This studyalso found that reproductive identity North Buton a political attempt to discover the identityof distinguishing between Kulisusu and People Muna (identity as a weapon of resistance).This distinctive identity in turn managed to attract popular support for the masses who feelconnected to that identity."

"nanya dong dokThe architecture of stilt house - as the form of traditional house - in pacific region shows some basic similarities. House constructions that consist of bottom structure-primary structure - top structure are in accordance with cosmic classification, i.e. lower world - human world - upper world. In this comparative study, the author tries to show that stilt-house basically is the development of granary architecture. In many societies granary is a sacred place where occasional rituals are undertaken. The couch underneath the granary is often used for activities even for living places. The author argues that formerly people lived in granary and then changed to be stilt-house. Using some examples from various ethnic groups in the Philippines, Japan, New Zealand and Indonesia he explains that the attic id a place for gods and sacred things."

"This article will clarify political representation of exhibition at Ullèn Sentalu Museum, Monumen Jogja Kembali, and Affandi Museum. These three museums are considered as proponent of Yogyakarta?s identity as the central of Javanese culture, struggle city, and the barometer of Indonesian fine art. The issue then, is it true that in the exhibitions? at the three museums are appropriate with the identity of Yogyakarta, or in the contrary, the exhibitions have no correlation with this city?s identity discourse. There is a possibility that museum precisely bringing self-interest for specific purposes. Therefore, this paper needs to observe how the exhibitions at these museums were implemented. Through interpretive approach, the exhibition at the museum may be analogous similar with language phenomenon, and hence museum is considered as text that can be read and interpreted. Exhibition at the museum was developed within framework of thoughts (ideology), motives, and specific discourses, which all of these are articulated through a set of symbols (collection), that arranged with special layout procedure (display procedure). Thus, museum becomes ?political? since, in this perspective, museum has power over the formation of discourse through their exhibition."

"Natural resource management discourse and practice, as in politics but in different level, are shifting from centralized to local autonomy. Consequently, local government has to undertake many tasks. One important task is to formulate natural resource management policy that can contribute to enhance social welfare without disturbing natural resource sustainability. Hence, it is useful to evaluate existing management practices to learn its weaknesses and strengths as the basis in formulating new management policy. This article discussed conflict potential among stakeholders in the exploitation of sea natural resources in Kei islands, Southeast Mollucan. By analyzing the conflict, the discussion will identify stakeholders and power relations among them (interests, strategies and resource controls) to reveal challenges in natural resource management practices in the local autonomy era."

"This article aims to analyze the complexity of interactions between Bajo fishermen communities and their sea environment in the form of coral reef resource management in Takabonerate in the past time by application of the paradigm of communalism in human ecology. The question proposed is how to construct the complexity of the interaction between Bajo fishermen communities and their sea environment in the context of belief systems, and socio-economic and political institutions in the early time of their arrival in Takabonerate archipelago up to the of 1940s. The article's material are taken from field research reports in which the data/information was gained by depth interviews and observation according to the focus of study and the chosen approach. The Bajo fishermen communities under study are concentrated in the village of Rajuni Island (as the center of the old Bajo Kingdom). This analysis indicates that the management patterns of sea environment and coral reef resource use applied by Bajo fishernen communities of Takabonerate are based on models of the great Panglima Menteng institution. The management is characterized by strong collective order; the sea resource use management reflects the intersubjective relations between human societies and natural/sea environment spirits; equity of household socio-economic welfare; the constantly controlled condition of environment and the balanced natural resource use."

"The increasing of elderly proportion is now being a new challenge in Indonesian population. It needs further reinterpretation and comprehensive studies which uncover its interrelation with social organization system, tradition continuity and the dynamic of local community, so that the impact, of the growing number of the elderly can be explained. In this article the author explores the problems of elderly without children in Minangkabau society, well known as an ethnic matrilineal system and strong traditions of migration. The author identifies three categories of elderly without children in Minangkabau: childless elderly never got married, childless elderly due to reproductive failure, and the elderly not having children. The author also describes that elderly without children in Minangkabau face problems socially and psychologically, specifically relations between man and woman in matrilineal system, marriage relationship problems and migration."

"The presence of the Baduy people in Mount Kendeng in southern Banten was, in keeping with the order of Pajajaran Kingdom, to manage the continuity of the flow of the river from the upper course to the lower. At that time, the river-stream played an important role in agriculture, besides being a means of trading and transportation at the lower-course region of Banten. The Baduy had the role of guarding the equilibrium at the upper course region, and maintain the economic development of the Pajajaran Kingdom. The Baduy who live around the upper course of the river are not allowed, traditionally, 'teu wasa', to disturb the ecosystem, such as to exploit the rice fields or to dig the soil for agricultural activities. They use the expression:...gunung teu meunang dilebur, lebak teu meunang diruksak, mountains are not to be destroyed, valleys are not to be destructed, if it is disobeyed there will be great disaster upon human life. In carrying out the kingdom's orders, they are supported by a certain hierarchic and complex political system, even though they are egalitarian and keep a firm social solidarity. The stratified system of defense was bound by the tangtu tilu 'the three core of leadership'. It is also called ka-puun-an ideology systems which are located at three villages: Cikeusik, Cibeo, and Cikertawana under the guidance of moral, ethics, and rules which are stated in the values of Sunda Wiwitan religion."