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"Tesis ini mengkaji hubungan antara kepercayaan makanan, perubahan lingkungan, dan malnutrisi di Desa Simawang, Kabupaten Tanah Datar, Sumatra Barat. Kepercayaan atau keyakinan makanan dilihat sebagai inti kebudayaan, yang menurut Ralph Linton (1954) adalah bagian dari kebudayaan yang sukar berubah. Perubahan lingkungan dalam tulisan ini adalah merosotnya kuantitas dan kualitas sumber makanan, khususnya, ikan bilih Danau Singkarak, sebagai akibat dibangunnya instalasi Pembangkit Listrik Tenaga Air (PLTA) Ombilin beberapa tahun yang lalu. Malnutrisi dimaksud adalah kesalahan gizi yang berakibat negatif, yakni merosotnya kualitas gizi protein masyarakat setempat, khususnya lapisan masyarakat dengan tingkat sosia/ekonomi rendah atau miskin. Konsep ideologi makanan yang digunakan dalam tulisan ini meminjam konsep ideologi dari Clifford Geertz (1973) tetapi dengan konotasi yang berbeda. Apabila Geertz mendefinisikan ideologi dalam konteks sosial dan politik, maka penulis menggunakannya dalam konteks "standar-standar ideal" makanan yang senantiasa diupayakan untuk dicapai oleh warga masyarakat.Kajian ini dilaksanakan dengan pendekatan kualitatif dengan menggunakan metode etnografi, yang memusatkan perhatian pada rumah tangga sebagai satuan penelitian (Saifuddin 1999), dengan metode pengumpulan data dilakukan melalui pengamatan, wawancara, pencatatan pola konsumsi dan menu makanan dalam rumah tangga (Quandt & C.Ritenbaugh 1986).Dalam kajian ini ditemukan bahwa kepercayaan makanan dan perilaku makan tidak berubah karena perubahan lingkungan. Hal ini tidak sejalan dengan pendekatan ekologi (Jerome, Kandel, & Pelto 1980) bahwasanya perubahan lingkungan akan mengakibatkan perubahan kebudayaan. Seperti diketahui, kebudayaan dalam pendekatan ekologi hanya ditempatkan sebagai satu bagian dari sistem yang lebih luas. Dalam penelitian ini ditemukan bahwa masyarakat Simawang melakukan seleksi dan modifikasi unsur-unsur sumber makanan yang tersedia di lingkungan yang telah berubah dan menyiasati bahan makanan tersebut akan menghasilkan rasa enak (lamak) dan wujud makanan yang "sama" dengan standar ideal makanan Minangkabau. Meski nampaknya kebudayaan berperan penting dalam proses "kebertahanan" pola ideal makanan tersebut, penelitian ini tidaklah sepenuhnya berorientasi pada pendekatan kebudayaan dalam kajian antropologi nutrisi (seperti misalnya, Goode 1992; Meigs 1975; Douglas 1971) karena masyarakat Simawang juga beradaptasi dengan perubahan lingkungan yang terjadi dengan Cara menyeleksi dan memodifikasi sumber makanan yang tersedia."

"ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and powerrelation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra whoperceive, interpret, and respond to reality in which they live, and their manifestations in the reconstructionof nagari in the momentum of regional autonomy policy. It focuses on the people strategies created anddeveloped inwardly and outwardly their Malalo?s social organization in forms of accommodation as wellas resistance, and involves various interests of the parts.Back to nagari means back to their imagined identity, adat and Islam. The adat and religious leadersconsidered that adat and Islam had been marginalized and ignored during village government era. In theera, they did not have power and authority to run local government and make decision along with thedegradation of their charisma in the community. But, in nagari era they have had golden opportunity toget back their power, influence and authority in making local government policy.This dissertation has gotten significant influences from previous main researches such as Scott (1985),Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott?s symbolic obedience andresistance, accommodation and resistance in the same time in temts of various interests. ?One is insideand outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arenaconcept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Datacollecting was conducted through in-depth interviews and participation- observations.This dissertation shows that reconstructing process involves contestation, negotiation, and compromisesindicated through the local leaders? strategies - accommodating or resisting - in confronting with varioussituations among themselves as well as with State. The local elites are adat leaders, as well as religious orlocal government leaders at the same time. It was sometimes hard to make separate those three one toeach other. The local elites are the linkage between local people and the State. On one hand they havedeveloped political issues through manipulating adat and religious doctrines, but on the other hand theyneed state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups withoutfrictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elitesthemselves, and between them and the State.In this research nagarf is read as one that contested to, struggled for, debated on, and utilized withpolitical interests. Some of the old features of the adat have been left away but some new things came upthrough negotiation process between the local people and the States interests. lt is therefore nagari is nota static, but dynamic construct in facing with concrete situations of interests. lt is the process ofnegotiation and bargaining, interpretation and re-interpretation, and giving meaning that is calledcontestation in this dissertation.My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt isrelevant with Scott?s symbolic obedience and resistance concepts. The different from Scott?s is that the..."

"ABSTRACTThis dissertation is about nagari reconstruction in a Malalo community seen from contestation and powerrelation perspectives. Specifically, it is about the people of Malalo Singkarak, West Sumatra whoperceive, interpret, and respond to reality in which they live, and their manifestations in the reconstructionuf nr;rgcrri in the momentum of regional autonomy policy. It focuses on the people strategies created anddeveloped inwardly and outwardly their l‘vlalalo’s social organization in forms of accommodation as wellas resistance, and involves various interests of the parts.Back to nagorf means back to their imagined identity, ada! and Islam. The adat and religious leadersconsidered that adat and Islam had been marginalized and ignored during village government era. In theera, they did not have power and authority to run local government and make decision along with thedegradation of their charisma in the community. But, in iragari era they have had golden opportunity toget back their power, influence and authority in making local government policy.This dissertation has gotten significant influences from previous main researches such as Scott (1985),Abu-Lughod (1990), and Tsing (1999). I have been much influenced by Scott’s symbolic obedience andresistance, accommodation and resistance in the same time in temts of various interests. “One is insideand outside the state in the same time", Tsing said. Abu-Lughod has influencd me in her resistance arenaconcept. l applied qualitative approach (Hammersley and Atkinson 1983) in this case study. Datacollecting was conducted through in-depth interviews and participation- observations.This dissertation shows that reconstructing process involves contestation, negotiation, and compromisesindicated through the local leaders’ strategies - accommodating or resisting - in confronting with varioussituations among themselves as well as with State. The local elites are adat leaders, as well as religious orlocal government leaders at the same time. It was sometimes hard to make separate those three one toeach other. The local elites are the linkage between local people and the State. On one hand they havedeveloped political issues through manipulating adat and religious doctrines, but on the other hand theyneed state rhetoric to establish their authorities But, the elites are not solid, homogeneous groups withoutfrictions or conflicts. Accommodation and resistance have occurred at the crossing area of the local elitesthemselves, and between them and the State.In this research nagarf is read as one that contested to, struggled for, debated on, and utilized withpolitical interests. Some of the old features of the adat have been left away but some new things came upthrough negotiation process between the local people and the States interests. lt is therefore nagari is nota static, but dynamic construct in facing with concrete situations of interests. lt is the process ofnegotiation and bargaining, interpretation and re-interpretation, and giving meaning that is calledcontestation in this dissertation. My approach in this dissertation is close to Tsin (1999), Scott (1985), and Abu-Lughod (1990). lt is relevant with Scott’s symbolic obedience and resistance concepts. The different from Scott’s is that the..."