Hasil Pencarian  ::  Simpan CSV :: Kembali

"In this article the author examines the problem of ethnicity and the Indonesian nation-state. He asserts that Indonesia's history is marked by the tension between the country's ideological basis - as started in the preamble to its constitution- and the structural foundations stipulated in the chapters of that constitution. Working to achieve unity in diversity through the power granted him by the constitution, Soekarno applied the geopolitics based upon the Blut und Boden Theorie. However, each and every ethnic group that was to be united met the criteria of Blut und Boden and others. The concentration of power upon the president, reinforced by the Javanese conception of power, continued with Soeharto; eventually leading to the reform movement wherein in the many smaller groups in the union have begun to speak out. The author concludes that the centralization of power of the past must be replaced by a system with broad regional autonomy. While remaining true to the principle of the constitution, the distribution of economic power among the regions serve also as a safeguard against future crisis."

"In this article, Suparlan uses both concepts of ethnicity and primordialism in explaining the failure of Poultry Farming Assistance Program carried out by the local office of the general of Animal Housebandry in Mwapi Villlage, Irian Jaya. Among the Komoro's who live in this village are divided into two clans: Muare and Pigapu. Their culture is called Ndaitita which mainly based on egalitarianism. They do not have a formal social stratification. Each person perceived as atomistic individual. Concepts of state and larger societies do not exist in Komoro's culture. Their social relations base on family and clan. When the head of Mwapi villages had task to coordinate the chicken program, he only recruited the persons from his clan: Muare. According to Suparlan, the heads start his ethnicities in forming make this group. But the programs started to ruin when the group had to work together. Komoro' peoples are very individualistic. So, the programs had failure. To cover up these problems, Chief starts his primordialism as the core beliefs."

"On the basis of Bruner's concept of a 'dominant culture', the author analyzes the cases of Bandung, Sambas and Ambon. By comparing the three cases, the author reveals the differences of adaptation strategies among the Javanese in Bandung, the Madurese in Sambas, and the BBM (Buton, Bugis, Makassar) in Ambon. The Javanese from the lower classes in Bandung follow the Sundanese culture as the dominant one, and try to adopt Sundanese ways of behavior. Harmonious relationship between the migrants and the Sundanese as the host population is thus maintained. On the other hand, the Madurese in Sambas and the BBM in Ambon forced their rules and principles so as to dominate those from the natives. As a result, conflicts between the natives and the migrants could not be avoided. The author argues that the dominant culture in a specific setting, with its rules and norms, should be followed by the migrants and outsiders. However, the challenges to the dominant culture can be diverse in different societies and settings. The cases in Sambas and Ambon reveal that there is a problem in the challenge toward the dominant culture in those societies."

"On the basis of Bruner's concept of a dominant culture, the author analyzes the case of Bandung, Sambas, and Ambon. By comparing the three cases, the author reveals the differences in adaptation strategies among the Javanese in Bandung, the Maduranese in Sambas, and the BBM (Buton, Bugis, Makassar) in Ambon...[...] The author argues that the dominant culture in a specific setting, with its rules and norms, should be followed by the migrants and outsiders. However, the challenges to the dominant culture can be diverse in different societies and setting. The cases in Sambas and Ambon reveal that there is a problem in the challenge toward the dominant culture in those societies."

"This article will discuss legal and social discrimination against Chinese ethnic group in Indonesia and will show that the ethnic Chinese has been categorized as The Other since Chinese people are believed to have come from foreign country (China) and maintain their identity as different from other Indonesian ethnic groups. The discussion is focused on the essence of Indonesia as a multicultural society based on ethnicities as social force to develop social interactions within social, economy and political structures at the personal, social and state levels."

"A medical system whether traditional or modern, is a long chain of processes of humanstrategy for adapting to their ecological bio-cultural environment. Naturally humans developtheir biological ability to sustain their kind and develop many adaptation strategies, creatingmedical systems, behavior, and belief sbased on culture as a natural response to the treat ofillness and disease, even though the result of certain behavior does not guarantee the healingof such illness and disease (Dunn in Foster-Anderson, 1986; p.41). under that circumstances,Minangkabau medical systems are seen as a result of a bio-eco-culturally adapting process.Local Etiology of the disease source is closely related to the logic of its healing. Cosmologicalviews influence public knowledge about the concepts of health, illness, disease, and healingmethods. The definition of health and illness is determined by culture, custom, or traditionand it is not always in agreement with the conditions defined by medical science."

"Konflik-konflik berdarah yang menyertai Indonesia setelah jatuhnya Orde Baru cenderung terjadi di Indonesia bagian Timur, dengan pengecualian daerah Aceh. Saat ini banyak analisis akademis, baik dalam bahasa Indonesia maupun Inggris yang telah mulai menguraikan aspek-aspek politis, sosial dan diskursif dari konflik-konflik di Timor Timur, Maluku, Maluku Utara, Poso, Kalimantan dan Papua. Penelitian-penelitian ini telah mulai meninggalkan penelaahan-penelaahan yang terlalu sederhana dan kerap sarat bias yang muncul segera setelah terjadinya konflik. Penelitian-penelitian tersebut mulai memberikan gambaran tentang konteks etnografis yang lengkap dan lebih rumit dari 'perang di Indonesia bagian Timur'. Gambaran ini memperlihatkan tercampur baurnya provokasi politik, ketegangan ekonomi, provokasi diskursif, dan adaptasi buletin lokal terhadap bentuk-bentuk identifikasi berdasarkan agama suku bangsa yang memberikan dorongan dan motif berbeda untuk ikut serta dalam setiap kerusuhan individual yang bergejolak di berbagai wilayah Indonesia Timur setelah tahun 1999. Walaupun setiap bentrokan/pertikaian (bahkan dalam satu wilayah konflik seperti Maluku atau Poso) seringkali bersifat unik secara politis dan pengalaman, mereka saling mempengaruhi satu sama lain. Setiap kerusuhan memupuk berkembangnya perasaan paranoia nasional yang disebarluaskan oleh media. Dalam prosesnya,setiap pertikaian/bentrokan menaburkan bibit-bibit kekerasan di tempat lainnya."

"This article discusses the relevance of applying the concepts of source of origin and system of precedence, that provide legitimacy for the Mosalaki of Lio in their construction and production as well as reproduction of power in everyday life, especially in their traditional political system. The data analyzed in this article is the result of fieldwork undertaken in the villages of Nggela and Tenda, District of Wolojita, the Regency of Ende Lio, Flores, with qualitative methods, specifically through the techniques of in-depth interviews and participant observation. The Mosalakis, as a matter of a fact, dominate the traditional political system as rulers of adat and adat land. Their practices of power are manifested mainly in ritual activities and the management of traditional land rights. The legitimated rights are transmitted through patrilineal descent, and is based upon source of origin and system of precedence, that are embeded in Lio culture."

""Antropologi feminis dewasa ini merupakan perkembangan dari antropologi wanita di tahun 1970-an. Jika antropologi wanita subyeknya adalah perempuan, maka antropologi feminis subyeknya bukan saja perempuan, tapi juga laki-laki. Ini karena pokok pembicaraan dalam bidang ilmu ini tidak saja 'untuk perempuan' (for women), tetapi juga berbicara secara ekstensif 'tentang perempuan' (about women). Para antropolog feminis kontemporer menunjukkan, bahwa gender merupakan konsep analitik yang penting (McGee dan Warms 1996:392). Istilah ini popular digunakan pada tahun 1980an, dan banyak ditemukan dalam tulisan-tulisan antropolog sosial dan budaya, yang digunakan untuk merujuk pada hubungan perempuan dan laki-laki, serta bagaimana konstruksi dari kategori ini (Pine 1996:253).""

"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."