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Abstrak :
Nation as a cultural-psychological phenomenon is best understood in terms of how a sense of nationhood operates in order to construct social identities or a social imagination about the modern nation-state (Anderson 1983). The forging of nationalism as a national identity cannot be seen in isolation ofthe rise of modernization and industrialization (Gellner 1987). Although the nation appears to be a modern phenomenon, Smith (1991) stresses that every nation preserves its own past historical artefacts, narratives, and symbols for present-day needs. This model needs to be elaborated further as it is insufficient to understand how a sense of nationhood operates among borderlanders of a state. This paper relates the story of Kalimantan?s Iban borderlanders who are officially registered as Indonesian subjects but live on the dividing line between two countries. This makes them appear to be ambiguous subjects who are torn between the two different historical timelines of British and Dutch colonial history (as well as postcolonial Malaysian-Indonesian history). They are marginalized in every aspect and are the forgotten subjects in the history of the broader picture of Indonesia?s so-called nationalism project. The explanation is twofold. The first explains how identity is constructed as multi-layered historical narratives involving local and national cultures, and second, how transnational borderlanders give meaning to nation as narrative. The primary data for this article were collected in 2002 through a series of interviews in the village of Benua Sadap, an Iban settlement on the Batang Kanyau River, close to the West Kalimantan (Indonesia) and Sarawak (Malaysia) borderline.

Abstrak :
Pertanian ladang berpindah oleh Suku Dayak Iban di Desa Mensiau mempunyai beberapa tahapan dalam pengelolaannya, yaitu membakar lahan, kemudian menanam padi dalam beberapa kali musim tanam, lalu di tinggalkan agar menjadi hutan kembali. Tahapan pertumbuhan tanaman dalam satu siklus perladangan berpindah idelanya mulai dari jejak bakar, ladang, semak belukar, belukar muda, belukar tua, kemudian hutan sekunder, sehingga dalam satu wilayah tanam suatu siklus perladangan berpindah dapat berlangsung selama 20 tahun sekali. Penelitian ladang berpindah bertujuan untuk melihat karakteristik lahan melalui data dari hasil perekaman pesawat tanpa awak, melihat perubahan siklus ladang berpindah menggunakan analisis temporal NDVI Landsat, serta menghitung pengaruh jarak ladang terhadap aksesibilitas terhadap tempat tinggal dengan menggunakan Euclidean Distance Analysis. Hasil penelitian menunjukan bahwa sebagian besar perladangan berpindah dilakukan pada lahan yang berbukit kecil dengan kemiringan 15 - 25 dan jenis tanah Ultisol. Analisa NDVI pada beberapa ladang menunjukan peningkatan siklus perladangan berpindah dari sebesar 3 sampai 5 tahun sekali, dan hasil analisis jarak memperilhatkan perladangan berpindah banyak dilakukan pada wilayah di sekitar jalan, dibandingkan dengan sungai atau tempat tinggal. ...... Shifting cultivation by Dayak Iban Tribe on Mensiau village have several stages, burn the land, rice cultivating for two or three planting season, then abandoned for reforestation. Vegetation growth trough several stages on one cycle, ideally strated from burn scar, rice field, bushes, young secondary regrowth, old secondary regrowth, then become secondary forest, so that cycle needs 20 years. The aim of this research is to identify the spatial charactheristic of shifting cultivation from UAV data, calculating the change on cycle from Landsat NDVI temporal analysis, also calculating the distance from home and access to the field using Euclidean Distance Analysis. The result shows most of shifting cultivation happen on hilly area with 15 25 slopes and Ultisol soil type. NDVI analysis for some field shown increasing of cycle time from 3 to 5 year, and distance analysis reveal that shfting cultivation mostly take place near the roads.

Abstrak :
This article attempts to delineate the issue of linguistic homogeny in Iban variants in Sarawak (Malaysia). In brief, the Iban speakers are claimed to descend from Upper Kapuas watershed, Western Kalimantan (Indonesia). Based on local traditions and oral materials, this ethnic group began to move out from Kapuas watershed and penetrate into Sarawak in sixteenth century. After several generations, they expanded to become the major ethnic group in the state. Several recent studies show that the number of ethnic Ibans in West Kalimantan is fairly small and the distribution of Iban communities often displays a pattern of distant pockets or enclaves. The purpose of this article is to explain how a minority group became a majority ethnic group in a newly settled territory. This article argues that this research question is strongly related to the ethnonym of “Iban” and regional dialect levelling or koineization. During the initial stage of the migration, the term “Iban” was an exonym. By the mid-twentieth century, the exonym “Iban” or “Sea Dayak” was gradually becoming an endonym. The change in the status of this ethnonym has enlarged the population size of the “Iban” in Sarawak. The existence of several Iban-like ethnic groups in Sarawak, for example, the Balau, Remun, Kantu’, Milikin, and Kumpang, adds support to this argument. This article revisits the issue of linguistic homogeny of the Iban language, taking the language koineization approach. A phonological analysis on the Ibanic varieties spoken in West Kalimantan offer a possible explanation that the Iban variants in Sarawak have appeared as a stable linguistic variety as a result of “dialect levelling” and “simplification”. Furthermore, the development of koine Iban seems to fulfil several features in the koine developmental continua proposed by J. Siegel (1985).

Abstrak :
Skripsi ini menggambarkan kawasan perbatasan negara sebagai representasi dati wilayah pinggiran, di mana orang-orang yang tinggal di dalamnya didefinisikan sebagai 'masyarakat tertinggal' yang tidak 'nasionalis' dan rentan disusupi oleh kepentingan politik negara tetangga. Di sisi lain, sebagai wilayah di mana garis perbatasan negara justru semakin kehilangan maknanya, kawasan perbatasan adalah COTe dati peristiwa-peristiwa globalisasi. Hal ini terjadi karena di tempat inilah migrasi transnasional baik yang berbentuk material ataupWl non material berlangsung secara nyata dan bukan melalui media virtual seperti yang terjadi di tempat-tempat lain. Bagi orang-orang Iban Kanyau yang tinggal eli wilayah perbatasan Indonesia - Sarawak, kondisi di atas berpengaruh terhadap bangunan identitas mereka. Menyerap berbagai narasi pendukung identitas yang bersifat transnasional, mereka mengkonstruksi bangunan identitas yang dualisme, ambivalen dan sekaligus selalu siap Wltuk dinegosiasikan. Hal ini dapat dilihat dati berbagai macam ekspresi identitas yang tercermin dati orientasi ekonomi. kegiatan ritual, cerita-cerita lisan maupun konsepsi lokal mengenai pusat dan pinggiran. Sebagai hasil dari sebuah penelitian antropologt skripsi ini memberikan gambaran mengenai situasi kultural yang berkaitan dengan benturan-benturan antara kepentingan, narasi dan ideologi milik negara (sebagai sebuah otoritas politik yang legal) dengan komunitas lokal yang keberadaannya sudah ada jauh sebelum negara bangsa terbentuk. Benturan-benturan tersebut terjadi dalam peristiwa kultural sehari-hari yang menjadi bagian dari kehidupan Orang Indonesia di Perbatasan.

Abstrak :
This paper describe a Saribas Iban rite of healing called the Sugi sakit. What distinguished this rite from other forms of Saribas Iban healing was that it incorporated within its performances a long narrative epic concerned with the adventures and love affairs of an Iban culture hero named Bujang Sugi. Here I explore the language used by Iban priest bards both in telling the Sugi epic and in performing the larger ritual drama in which it was set, and look, in particular, at how Sugi epic, which was otherwise told for entertainment, was integrated into this drama and recast by the priest bards as they performed the ritual, so that it not only entertained their listeners, but also served as a serious instrument of healing.