• October 28^th, 2017
• Eka Sulistiyowati (Faculty of Science and Technology, State Islamic University (UIN) Sunan Kalijaga Yogyakata)

Abstrack:

The Turgo community in the slope of Merapi Mountain Yogyakarta has long been known to live very closely with the threats of volcano eruption of Merapi Mountain of Yogyakarta. With its unique situation, which lies perfectly in the southern slope of Merapi and in The Merapi National Park, this community develops varieties of local wisdom that helps them survive against the disaster, the increasing land-clearing due to tourism developments, and the challenge of climate change. This research was conducted to understand the traditional uses of plants that are important to Turgo community for their sustainability. In addition, this research aimed at identifying the rituals that have a possible link with conservation of plants of the Merapi National Park. Using several methods of data collections, such as surveys and open-ended interviews, we found that people of Turgo categorize the uses of plants into: medicinal plants, ornamental plants, aromatic plants, cattle-fodder plants, natural-pesticides plants, dye-source lants, building-material plants, edible plants, and plants required for rituals. the Turgo community has been practicing ancient rituals such as Memetri tuk, Ndamel Griyo, Ngunduh Mantu, and Wiwit. Memetri tuk is a ritual performed to save the water. Ndamel griyo is performed when people start developing their houses, and ngunduh mantu is one of a weddding rituals. Wiwit is the starting ritual before rice-harvesting. All of these rituals uses local plants as their main essence. These rituals, in turn, have been helping the conservation of plants in the Merapi National Park. read more

• October 28^th, 2017
• Devon Dublin ()

Abstrack:

Satoyama is a Japanese term for landscapes that comprise a mosaic of different ecosystems which include forests, agricultural lands, grassland irrigation ponds and human settlements aimed at promoting viable human nature interaction. The Japanese government is seeking to revitalize it locally and promote it internationally, receiving accreditation as United Nations Educational, Scientific and Cultural Organization (UNESCO) Satoyama Initiatives. With the objective of evaluating communities based on the Satoyama principle, a method was developed founded on the five perspectives identified by the International Partnership for the Satoyama Initiative (IPSI). To facilitate this method, data is utilized from available sources and key informants are selected using the purposive sampling technique. Results obtained allow for communities to be classified as Satoyama like, in transition or non compliant. The SADT acts as an orientation for professionals to determine the shortcomings, propose solutions on the basis of the Millennium Development Goals (MDGs), and the correct approach to assist the community in sustainable agricultural development premised on its local culture, belief systems and traditional knowledge. The tool could serve as a guide for determining the priority measures to achieve sustainability and can also be possibly applied to quantify other qualitative concepts. The SADT has been successfully utilized in Gabon, Guyana, Indonesia, Japan, Malaysia, and Thailand with various degrees of success. Its use thus far proves that it can be applied by individual researchers in collaboration with local village leaders and villagers to facilitate inclusive decision making and development, as well as serve as an orientation for determining progress in projects already in motion. read more

• October 28^th, 2017
• Bambang Suswanto ()

Abstrack:

This study aims to implement community empowerment model for institutional capacity building of cooperative, farmer groups and small business groups in the Pasuruhan Village of Binangun District, Cilacap Regency. This study uses cooperative inquiry as a form of action research. Data was collected through focus group discussions (FGD), interviews, and observation and documentation analysis. Informants have been purposively selected and determined based on consideration of the researcher that the informants were able to meet the research objectives. Informants were selected consisting of cooperative management, group farming, catfish farmers, and small business group. The results showed that people have already got easy access to the bank. However in some cases problems of confidence arise between banking and community. In general, people became more understood and confidence in the credit lending business which is healthier, lighter and safer through official banking instead of through the loan sharks. Community also understands business credit lending procedures. Finally, a partnership could be established between the economic institutions in the Pasuruhan village which are cooperative, a group of farming and small business group with the financier, Bank Rakyat Indonesia (BRI) through Productive Business Loan Program. read more

• 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