• October 28^th, 2017
• M. Chrisna Satriagasa (Scholarship holderof Beasiswa Unggulan BPKLN KEMDIKBUD RI on Magister Program on Planning and Management of Watershed and Coastal Area,Faculty of Geog)

Abstrack:

environment degradation caused by human activities. As result, natural ecosystem of the river changes into artificial ecosystem that cannot give any natural ecosystem services completely. Watershed management should be integrated, which means all the components should be managed appropriately to achieve ecosystem sustainability. Thus, ecosystem services can keep giving its benefit to human and other users. Undirectly, well management of the ecosystem can reduce disaster risk that might occur in a watershed. Aim of this research is to identify the existence and types of ecosystem services in Gajahwong watershed. This research uses descriptive method to explain the existence and types of ecosystem services in Gajahwong watershed based on 12 observation spots. The 12 observation spots aredivided inupper, middle, and down area of the watershed. Ecosystem services of river is categorized in four types, those are provisioning, regulating, cultural, and supporting services. The result shows ecosystem of Gajahwong watershed, from up to down part, is still enabling to give ecosystem services for human in various types even though it is limited. Middle part of Gajahwong watershed is the least part in providing ecosystem services because it is located in city area therefore the existence of natural ecosystem is threatened to be extinct and replaced by artificial ecosystem. As recharge area, the upper part still provides complete ecosystem services. As well as the down part which its function as discharge area, there are still many natural ecosystem working as its capacity. read more

• October 28^th, 2017
• A.N Khasanah (Faculty of Geography, Universitas Gadjah Mada)

Abstrack:

Participatory water management in community aims to anticipate the global warming effect in the area where lacking of water resources such as in Giripurwo. Participatory water management is an alternative solution towards limited water service in peri-urban areas. In the case of Giripurwo hamlet, there are three clean water sources, namely, Pego, Bekah and Tangis which have not yet effectively managed nor efficiently used. These sub-surface river have provided clean water using gravitational system to distribute clean water equally to each water reservoir in different administrative units. During rainy season local community relies upon rainwater reservoir or shallow dug well pump. However, it is common for them to buy clean water supply provided by regular tanks with proximately 5.000 IDR per liter during rainy or dry season. This research aims to observe effective capacity improvement to create better participatory water management in Giripurwo area. The research methods collects data using forum group discussion and describe research finding using qualitative manner. The preliminary result indicates that 1) participatory water management is somewhat lacking; 2) it requires further improvement which relates to increase local knowledge; 3) the promoted program to improve local capacity should engage with other stakeholder, such as academics, private sectors, non government organization and or local government. The local community have identified some possible activities such as, early education to clean water management, dissemination of water filtration management. In the micro scale, household level yet provide pivotal role in strengthening local capacity, however in macro scale, communal level have set target group to maintain clean water service. Initially, their institutional base to create better participatory water management has just started, however their ability to improve is promising, especially due to strong involvement from diverse stakeholders. read more

• October 28^th, 2017
• Prof. Gerry van Klinken (KITLV- Royal Netherlands Institute of Southeast Asian and Caribbean Studies)

Abstrack:

During the 1950s, even in a small provincial town like Maumere, people engaged in struggles for new, more participatory forms of community extending beyond the family and the village. The new republic and new religious practices provided the context. Unconstrained by effective formal institutions or the rule of law, and channeled along existing social networks, these struggles brought vast numbers of people into a new public sphere. They were hybrid movements, mixing informal and formal institutions, traditional and modern ideas, as well as inclusive and exclusive practices. Over time, however, exclusive, elitist practices came to dominate. The decline of inclusive, associational, popular citizenship practices ended in the dramatic pogroms of 1965 all over Indonesia. The presentation will examine the reasons for this decline, and ask how the earlier inclusive practices can be recovered in the 21st century. read more

• October 28^th, 2017
• Prof. Ratno Lukito (Faculty of Shariah and Law, Sunan Kalijaga State Islamic University, Yogyakarta)

Abstrack:

Everywhere in the post-colonial era, the phenomenon of adat (customary) law has always been the subject commonly augmented in the discussion of legal pluralism. Triangular relationship of customary, religious and statutory laws is a plausible starting point to understand the continuum between non-state normative orderings and the state one. Indeed, adat law had been shaped by conquests and migrations for centuries. In explaining the legal complexity of Java, for example, Clifford Geertz described it as the product of the encounters of an original group of settlers from South China and north Vietnam with India states, Chinese trading communities, Islamic missionaries, Dutch and British colonizers, Japanese occupation forces, and presently the Indonesian state. Our understanding of adat law has thus never been separated from the fact of its relationship with other legal traditions found living side by side. The history of adat law has however been described as the story full of class and dissonance. The old Dutch jurist, Ter Haar, since early twentieth century has showed the long list of conflicts between adat law and Islamic law in the indigenous community of the archipelago. This kind of awkward relationship between the two legal traditions has in fact been continued unabatedly until today, disregarding the many values of convergences and efforts of adjustments to reapproach the two laws. read more

• October 28^th, 2017
• daro-minarchekRebakah Daro Minarchek, PhD (PhD Candidate Cornell University Department of Development Sociology)

Abstrack:

The idea of land rights within statutory law are often reduced to ownership rights; however, as Schlager and Ostrom (1992) point out in their ?bundle of rights? approach to land tenure, rights to access, use, manage, exclude and alienate other users are all equally important. Adat, or customary law, within West Java?s Kesepuhan communities often accounts for these other forms of land tenure. The semi-nomadic status of some Kesepuhan communities has therefore not been a problem under adat land management. In the past year, adat communities have been forced to confront the differences in customary and statutory perceptions of land tenure when a 2013 Constitutional Court ruling overturned the Indonesian state?s claim to ownership of adat forests and granted it to local communities. As land reform slowly moves forward in the country, how is shifting land tenure to be accounted for in the coming years of Indonesia?s statutory laws on land? This paper explores the multiplicity of land tenure rights and how ethnic minority communities struggle to navigate the levels of land laws controlling their rights to ownership, use, management, exclusion and alienation of land they view as their own. This paper presents the West Java Kesepuhan communities as a case study for the interaction between statutory and customary laws within land reform movements in Indonesia. read more

• October 28^th, 2017
• Yunita T. Winarto (Department of Anthropology, FISIP, Universitas Indonesia)

Abstrack:

Farmers are good observers of their own habitat. Ilmu tit?n (observable-memorable science) and pranata mangsa (Javanese cosmology) are the products of Javanese farmers? meticulous observations and experiences over time. Those products have been marginalized since the introduction of the Green Revolution technological package, though some groups of farmers have preserved ?local science? as a basis for their cultivation practices. In recent decades, farmers have had to struggle to survive because of ongoing, unusual risks in their environment. The reality of global warming, the increasing variability of climate, and the occurrence of extreme events caused by climate change have created unexpected consequences and challenges to their conventional ways of cultivating crops. Could they rely on their ?science? and conventional ways of farming to cope with these risks? A number of rice farmers in Indramayu Regency, West Java, argue that they have to reinterpret their local cosmology and reconsider their practices in their struggles to cope with these unusual risks. They admit that the introduction of ?agrometeorological learning? by a Dutch agrometeorologist in collaboration with Indonesian anthropologists from Universitas Indonesia through ?Science Field Shops? (2010?2014) has helped them significantly in developing their ?response farming to climate change?. The ?Science Field Shop? is an arena in which farmers carry out their own daily rainfall measurements and agrometeorological analysis, and discuss their findings monthly with fellow farmers and scientists. This presentation will examine farmers? agrometeorological learning as a case of continuous dialectics between scientific and local knowledge, as well as dialogues between farmers and scientists/scholars as a means of assisting farmers in improving their anticipation capability and decision making. Neither science nor local knowledge alone can help farmers. read more

• October 28^th, 2017
• Usman (Center for Religious and Cross-Cultural Studies, Gadjah Mada University, Yogyakarta)

Abstrack:

Joget Amerta is a religious practice which has been created by Suprapto Suryadharmo. The main objective of discussing Joget Amerta is to describe how Javanese responds to practice Buddhism in the specific culture. The response produces specific practice which is difference from other cultures, both characteristically and practically. The uniqueness of Joget Amerta can only be found in Javanese culture because it is originally born from culture of Java, and it results from the flexibility of Javanese people in accepting various incoming religions from outside world. I argue Joget Amerta shows the highly capability of Javanese people to produce particular religious practice which is totally different from the original practice coming from the original countries, as it is well known that Buddhism was brought by Siddhartha Gautama from India. In order to enrich scholars? debate on the issue of practicing world religion based on local culture; I raise two research questions in this paper. The first, what are the basic movements of Joget Amerta? The second, why Joget Amerta is considered as one of religious practice of Javanese Buddhism? In accordance to the case of Joget Amerta, I assume what happens after the contestation between Buddhism and Javanism is syncretism. It means that religious doctrine from Buddhism has been successfully transformed into specific practice with unique characteristic. read more

• October 28^th, 2017
• yosephina-katarinaYosephina Katharina Sogen (University of Nusa Cendana)

Abstrack:

Feast is an expression of gratitude to God because of success or happiness in life. Feast becomes a medium to share of happiness to others. In a feast there will be decoration, food, and some music in order to cheer up the invited guests. It is hope to be satisfying. The feast is made lively with music. The music especially with its high volume plays very dominant factor. It is used to attract guests to enjoying feasts in Kupang,NTT. The music in feast is usually from audio cassettes

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• October 28^th, 2017
• Muhammad Faizal Bin Abdul Rani (Thai Studies Center, Faculty of Arts, Chulalongkorn University, Bangkok, Thailand)

Abstrack:

Thailand is a land of long and rich history. After had many episodes of social and cultural adaptation, evolution and development, the predecessors of Thai people have left remarkable and distinctive art and cultural heritage, which is still carried on until nowadays. However, along with rapid progress in technology and communication system under the globalization era, Thailand also has been affected in many ways. In the field of construction, Thailand?s architecture has evolved in terms of design, materials, method of constructions, demand and needs, functions and image. All these changes are due to Thailand?s geographic and cultural crossroads factor, which is can be seen in palace, temple, residential, commercial, institution and others. Hence, this study is conducted to identify how modern architecture use local art and culture in reflecting local image and identity. In order to achieve the prime aims as outlined above, the objective of this paper is to have the overview of the general practice of local art and culture in 5 star hotels in Bangkok,Thailand. During this research, 22 samples has been observed and all information acquired through primary and secondary method. Some methods has been used namely literature review, observation, documentation and analysis. The finding of this research is giving an overview on how nowadays practice in using the local art and culture in new context. This will respond back towards government campaign about creating sense of Thainess in promoting tourism in Thailand. In conclusion, the importance of this research is it will give some information and guidelines to certain individuals such as an architect or interior designer in designing or implementing local art and culture in enhancing their design. read more

• October 28^th, 2017
• Zeeda Fatimah Mohamad (University of Malaya, Kuala Lumpur, Malaysia)

Abstrack:

“Governance” within Integrated Water Management (IWM) can be defined more inclusively as a gradual, continuous and holistic process of short, medium and long-term decision making that takes into consideration the on-going conflicts, competition and resolutions between various groups that has a stake on a watershed . A key element within this inclusive approach of governance is its increasing recognition in dealing with Heartware (stakeholder and community willingness to cooperate) – in addition to the ?hardware? (science and technology) and ?software? (policy) aspects of governance. Some have even argued that any hardware and software would not be sustainable without enough heartware to drive its development. Although inspiring, available lessons in incorporating elements of heartware in the governance of IWM are mostly derived from the experience of other countries and its usefulness may be dependent to the countries? respective contexts. Historical context, economic priorities, political culture, religious beliefs and socio cultural diversity are some of the characteristics that may differentiate the potential responses of the different society in dealing with Heartware. Therefore, although one can take inspiration from the experience of others, it is still very important to explore the extent to which the heartware approach in IWM is useful when applied within the local context. Based on these reasons, a study has been conducted by the researchers to explore elements of shared local values in the context of a watershed village community in the State of Selangor, Malaysia. We hope that the findings can provide preliminary insights on how far the heartware approach can be useful within a local context. read more