• October 28^th, 2017
• Ari Sulistyo (National Resilince, University of Gadjah Mada)

Abstrack:

Urbanization is one of the demographic issues that must be overcomed. High urbanization rate, especially for youth, would cause various problems since youths play an important role in their society. On the other hand, people sometimes ignore their local potency which can give solution to the problem. This study is aimed to determine the role of youth through maritime sector empowerment as an effort in controlling urbanization rate and its implications towards regional economic resilience in Tepus subdistrict of Gunungkidul. There are two main issues on this study. They are the role of youth through empowerment in maritime sectors and the implications towards regional economic resilience. This research is descriptive qualitative research where data were managed by reduction, classification, presentation and verification processes. The data are classified into primary and secondary data. The primary data was collected through observations, interviews with several informants and supported by simple quesionnaire. Whereas, secondary data were collected by library research and documentation. The results of this researcht showed that; (1) youth plays an important role in controlling urbanization rate by working in maritime sectors. It can be seen from the number of youths who work in maritime sectors and their perceptions about the job compared to urbanization and (2) youth empowerment in maritime sectora gives positive impact in strengthening regional economic resilience in Tepus Subdistrict. The empowerment of youth is able to give income and reduce the unemployeement. It would support the economic growth and youth productivity. However, there are some obstacles in the empowering process. They are nature factor, youth resource quality factor, and infrastructure factor. read more

• October 28^th, 2017
• Heri Setyawan (CRCS (Center of Religion and Cross Cultural Studies) Graduate School Universitas Gadjah Mada)

Abstrack:

Modernity and the coming of world religions have disenchanted the universe. The universe is merely seen as material an sich. Local people lost their relational worldview with the cosmic realm. One of the way which taken by world religion is local theology. This process makes local culture lost its significance roles for local people. Being separated from relational worldview with the universe people explores the universe freely. Looking at those phemonenon, it needs to re-enchant the world and to rebuild interconnectedness relationship among people with the universe which can be done through indigenization in many aspects. Indigenization here is bringing up local culture with its worldview to all people in a new way. The central purpose through bringing up local culture is to rebuild the relationship among people and the universe. To deepen this understanding looking at the indigenous religion in Javano understanding about mother, especially known as Mbok Turah (an Abundant Mother) in Hargobinangun village, Pakem, Yogyakarta is rich of insight. Local people who mostly are farmers accept Mbok Turah as Javano representation of the abundant universe as Mount Merapi gives them. The building of the Mbok Turah shrine reconnects them to build interconnectedness relationship with the universe. The interconnectedness relationship brings people to see universe as their part of identity. An eco-spirituality is constructed through these practices. read more

• October 28^th, 2017
• Dini Atikawati (Graduate School of GadjahMada University, Department of Environmental Science )

Abstrack:

The existence of dolomite processing industry in the Banyutengah Village, Panceng Subdistrict has a negative impact on the environment because it produces dust. The dust sticks on agricultural crops because the industry located around agricultural land. This study aims to: (1) examine the distribution of environmental damage of agricultural crops caused by dust from dolomite processing industry, (2) assess the environmental damage of agricultural crops caused by dust from dolomite processing industry, and (3) formulate environmental management strategies to control environmental damage of agricultural crops.This study uses observation method. Dust sampling was done with paying attention to the type of land use and distance from the industry. Agricultural crops sampling was done randomly. Fruit sampling was done with paying attention to the ripe fruit. Leaf sampling was done by observing the location of the leaf. The data analysis uses quantitative descriptive, spatial, and qualitative descriptive analysis.The results show that spread of dust on agricultural crops includes Banyutengah, Campurejo, Pantenan, Ketanen, Dalegan, Waru Lor, Tlogosadang, andSidokumpul Village. The level of agricultural crops damage 50 % is found on agricultural land in Banyutengah and Campurejo Village. The level of agricultural crops damage 25 % is found on agricultural land in Banyutengah, Campurejo, Tlogosadang, and Waru Lor Village. Whereasthe level of agricultural crops damage 5 % is found on agricultural land in Banyutengah, Pantenan, Tlogosadang, and Waru Lor Village. The agricultural crops production decreased by 175,003 tonnes,withloss value 1.281.384.600 rupiah. The environmental management strategies include A, B, and C environmental management strategies that are abiotic; biotic; and culture, and 6P environmental management strategies that are Planning, Utilization, Controlling, Cultivation, Monitoring, and Law Enforcement. read more

• October 28^th, 2017
• Yaya Mulya Mantri ()

Abstrack:

The research was conducted in District Ujungberung Bandung West Java Province. The study aims to determine the existence and survival of traditional art Benjang, and to determine the role of youth in an effort to maintain the existence and continuity of traditional art Benjang to improve the resilience of Local Culture. The study collects some of the findings are: (1) the existence and survival of traditional art Benjang experienced ups and downs ranging from the time of birth (1920), the heyday (1955-1965), a decrease in the quality / quantity of the show (1965-2000), in 2013 the existence and continuity is good enough to follow some of the shows, they are: Benjang Wrestling: Road show Benjang to 10 cities / regencies in West Java, National Recreational Sports Festival (FORNAS) in Semarang. Benjang Helaran: circumcision celebration, celebration of Indonesian Freedom August 17th, campaigns of the Mayor candidate -Vice Mayor of Bandung, a demonstration of workers ?mayday?, and car free night. Topeng Benjang: traditional arts festival and government ceremonial events. (2) The Role of Youth in maintaining the existence and continuity of traditional art Benjang considered quite good which includes five roles are: the role of inheritance, the role of the owner, the role of actors, roles innovative and educative role. read more

• October 28^th, 2017
• Nina Mariani Noor (Inter Religious Studies, Graduate School Universitas Gadjah Mada)

Abstrack:

Ahmadiyya community is a minority muslim group in Indonesia often experiencing persecution and violence from radical groups because of their distinctive belief. Ahmadiyya in Indonesia has been in existence since 1924 and spread across the archipelago. Now the community is numbered at around 600,000 people with most Ahmadis living in West Java. Ahmadiyya community in different areas of Indonesia has experienced varied treatments from the local governments. Ahmadis in West Java and Lombok are the most vulnerable and get worse treatment from their local government. However, the Ahmadiyya community in Yogyakarta enjoy their religious freedom, allowing them to conduct their religious activities without any hassles from people and also the government. Moreover, they can participate in many inter-religious dialogues in Yogyakarta. This paper questions why the Ahmadiyya community in Yogyakarta can live in harmony with others and relatively safe while others not. What the factors causing these circumstances? Are there any local wisdom that can be derived from the Ahmadiyya community and Yogyakarta, which significantly influence the respect for religious diversity? This paper examines the Ahmadiyya community in Yogyakarta and its activities in maintaining their faith and also preserving local values of Yogyakarta. Besides active in their own religious community, as part of Yogyakarta, the Ahmadiyya community also partake in wider community activities. In addition, this paper also explores the experience of Ahmadiyya community in Yogyakarta in the context of Yogyakarta as a cultural city. It argues that the Ahmadiyya community in Yogyakarta is safe and treated well because of several factors. First, there is a compatibility between Ahmadiyya values and local wisdom of Yogyakarta. Second, Yogyakarta itself as a unique province provides freedom and tolerance to any kind of religious and ethnic groups. Third, the role of Sultan in protecting all people regardless their belief, ethnic, religions. And the last one, there is a special character of Ahmadiyya community in Yogyakarta which different from other Ahmadiyya community in other part of Indonesia. read more

• October 28^th, 2017
• Ida Fitri Astuti (Inter Religious Studies, Graduate School Universitas Gadjah Mada)

Abstrack:

This paper will present about the legend of Jaka Tarub which is orally transmitted from one generation to next generation. The transmission of the legend/myths is seen as preserving local values or local wisdom (Rolland Barthes). It will analyze how the legend is associated with a tree in the village of Taruban, Kulonprogo, Yogyakarta. It will specifically analyze how the relationship between villagers who perform rituals and the tree associated with the legend. Building upon the insights of scholars like Bird-David (1999) and Hallowell (1975), this paper will show that the villagers engage in ?inter-personal? relationship with the tree. The people recognize and perceive the tree as a person who has the ability to care, take and give. Their relation between trees and villagers of Taruban, Kulonprogo, following the villagers? perception, is mutually and equally beneficial and responsible. Based on such a perception, the villagers perform an annual ritual through which they give (or share) offering, and engage in protection and preservation of the tree. They prohibit cutting off the trees. There are four big trees (sites) associated to the legend: Wit Sambi (around the Jaka Tarub and Dewi Nawangwulan graves), Petilasan Baru Klinthing, Ki Bagus Kemis and Sendang Kamulyan. Those sites are respected and protected. In return, the villagers understand that water and fertile soil for plantations are gifts they deserve. This paper will finally argue that villagers of Taruban have committed to such a kind of environmental and ecological conservation based on their local wisdom (annual ritual). read more

• October 28^th, 2017
• Panel Special Session (Hiroki Takakura (Tohoku University, Japan))

Abstrack:

This paper reports the findings of the intangible cultural heritage survey in the region affected by the 3.11 Tohoku Earthquake and resulting tsunami. Most of the victims in this region were not urban city dwellers, but residents of rural areas or fishing villages, in which the local people preserve their folk performing arts or traditional festivals. With a perspective of reflective anthropology, I explore my experiences as a researcher working in the earthquakeaffected area and argue the role of anthropologists who study local cultural heritage after large disasters. read more

• October 28^th, 2017
• Haidar Bagir ()

Abstrack:

Transparency International defines corruption as ?the abuse of entrusted power [which is entrusted by public] for private gain?. This paper will analyze the corruption habits from the perspective of virtue ethics. It will start with Manuel Velasquez?s analysis of the practice of corruption in the so-called ?neopatrimonialism? type of political culture, which Indonesia being a case in point. Neopatrimonialism consists of a mixture between modern bureaucratic administration and the old patrimonial communalism. In terms of the communal perspective, what Transparency International calls ?corruption? is compatible with the beneficence principle. But, according to the norm of bureaucratic administration, it violates the non-maleficence principle. To uproot corruption, this paper will discuss Amartya Sen?s concept of the ethics of impartiality, in which human being should extend the circle of moral recipients. read more

• October 28^th, 2017
• Stephen Dovers (Fenner School of Environment and Society Australian National University.)

Abstrack:

The big sustainability issues confronting global, national and local communities demand integrated approaches in research, policy and action. That need is advanced in scholarly literature, official policy statements, and the way in which positive actions are pursued by public, private, civil society and community organisations. We must integrate knowledge, policy and actions across environmental, social and economic domains to seek an ecologically sustainable and humanly desirable future. That is an enormous task, two aspects of which I will discuss. read more

• October 28^th, 2017
• Wilma Sriwulan (PhD Candidate, Arts Performance & Art Studies Program, Gadjah Mada University)

Abstrack:

Nagari Singkarak Kubuang Tigo Baleh Minangkabau society has a unique tradition of customary wedding. As a part of the Minangkabau society, they conduct two models of the tradition of wedding, namely; alek ketek (small party) and alek gadang (big party). Alek ketek ceremony can be done in a simple way, but the alek gadang ceremony is full of complicated arrangements. People who conduct the tradition of alek gadang must do the custom rules correctly. This complicated model of customary wedding is only practiced by Nagari Singkarak Minangkabau?s society, and not by other people, although its neighborhood villages. Interestingly this wedding tradition implementation is still upheld by the local community. The wedding situation reflects the community capability level of Nagari Singkarak in determining alek. It creates the layers of the specified social level, upper and lower. Community groups who determine alek gadang, they choose social strata which will occupy a higher level than those who determine alek ketek ceremony. read more