• October 28^th, 2017
• Sesco Saragih ()

Abstrack:

Long since the anti-Chinese violence in May 1998 happened, the revitalization of the Chinese Indonesian culture and traditions has been taking place. Thanks to Abdurrahman Wahid1 who lifted the discriminative regulations made by the New Order regime, the Chinese Indonesian culture and traditions are now acknowledged as part of the rich Indonesian culture. Chinese Indonesian (henceforth abbreviated as CI) communities, social gatherings, and clan clubs were founded and have been openly showing their activities thereafter. The Chinese annual festivals, such as the Imlek 2 and Cap Go Meh 3 , are celebrated in public and broadcasted in electronic and social media. It is not rare that in such festivals, especially the Imlek, voices to blend with the rest of ethnic groups in Indonesia are spoken. Interestingly, the voices come from big names who represent the CI ethnic. read more

• October 28^th, 2017
• Dwi Setyowati ()

Abstrack:

This paper explores how the project of modernity in Mentawai has been creating the relation of suspicions not only between indigenous community and the encounters due to their social, cultural and religious differences, but also between members of each community. Focusing on young generation of Mentawai who fully adopts the ?new values? brought by encounters (Minangkabau) in order to reach their perception of modernity, this paper shows that the process of being modern means embracing the new identity; Minangkabau. The research started with literature review to see the ?norms? of social, cultural and religious contestation and followed by field study mainly in Muara Siberut Region held in September 26th to August 3rd 2012 to observe the ?practices? of such contestation in the everyday-life politic context. Decentralization or regional autonomy policy in 1998 creates political opportunity for local people to struggle for their own identity and most of all, for their own prosperity. Unfortunately for Mentawai, regional autonomy hasn?t change anything. This paper assesses contentious politics (Tilly 2004; Tarrow 2008) of Mentawai people and presents alternative set of actions taken by younger generation of local indigenes. It describes the classic agenda of contentious politics; social change, opportunity structures, organizational bases, framing and repertoires. This paper concludes that politics of contention has taken place in various dimensions with various repertoires, mostly in each community itself rather than between local people and encounters. At the same time, it reports that the contention for younger generation means, contradictory to their predecessors, ?development? and ?modernity? from the mainstream point of view. Thus contentious politics, rather than between ?we? and ?them?, has taken place in themselves; an intra-contentious one. read more

• October 28^th, 2017
• Nina Witasari ()

Abstrack:

The management of teak forests in Java at the period of Netherlands-colonial government period was ups and downs, even the large of the area were not known for certain until the end when the General Governor Daendels (1804) stipulated that all the teak forests in Java will become government property. In 1808 Daendels appointed some officials to manage teak forests in Java. In 1865, Daendels issued regulations based on the first of eternity, while in 1874, it was issued regulations governing the second division of unity into the woods, and since then started to know a rough forest. Daendels policy made during his reign in the Netherlands East Indies by doing reforestation and establishing regulations that limit the exploitation of natural teak forests in Java, is seen as the beginning of the forest management activities that use the techniques of forestry science and modern institutions in Indonesia, especially after Daendels form Dienst van het Boschwezen (Department of Forestry) was given authority to manage forests in Java. In the case of Mangkunegaran forest, there are indications that the forest damage occurred as it is concerned with the spirit of Mangkunegara IV to unearth indigenous spirit of capitalism through the establishment of factories and exploit the forests either as raw material or fuel. Java forest destruction could get serious attention between the years 1928-1937. But once again there was never a serious effort to increase the area of forest land saved, and the increase of population has always blamed as the cause of failure. Although the time span is not long, however, different policies generated at the time shows that there is a government commitment to save the forests. The official authority had commitment to control the use of forests; to balance the process of production, conservation, and protecting forest on the one side; and respond to the needs of local communities on the other side. The commitment is now back to being a crucial issue for further action. read more

• October 28^th, 2017
• Muhammad Syaiful Rohman ()

Abstrack:

The construction of mega Liquid Natural Gas (LNG) project operated by British Petroleum has apparently a significant impact on the lives of various tribes in Bintuni Bay Regency, West Papua Province, such as Sumuri, Wamesa, Irarutu, Sough, Kuri, Sebyar. These impacts are both positive and negative. Mega Tangguh LNG Project, located in the district of Bintuni Sumuri, Tofoi Kampong, has forced the indigenous tribes to move to another location, i.e. Onar Kampung Baru. Due to the migration and development of the Tangguh LNG project, a lot of social problems occur. One of them is the change in the livelihood systems of fishing to farming. Mangrove forests have many functions. primarily economic one, as a place for fishing communities and the ecological function as pollutant absorber. The mega LNG projects have made the mangrove forest disfunctional, both economically and ecologically. Climate change issues as discussed in today’s vibrant international environment seems to have occurred in the Gulf region Bintuni from the land clearing for Tangguh LNG mega projects. Bintuni Bay area that was originally a mangrove forest in Asia is changing dramatically. People who seek livelihoods as fishermen are now forced to rely on oar and have turned to farming systems, since the mangrove forest shrimp spawning grounds are now a gas refineries of LNG. Large Speedboats operated there as the primary means of transportation between the regions in the Gulf of Bintuni also take a part in reducing fish populations. Based on the problems mentioned above, the questions that will be the main focus in this study can be formulated as follows: 1. How is the introduction of the implementation of programs to reduce carbon emissions from deforestation and forest degradation in the Gulf region Bintuni carried out? The process of cultural adaptation to the environment is seen as a form of dialectical relationship. In this context, it is the relationship of interdependence with one another. Environment plays an important role in the behavior of Society has its own perspective on the surrounding environment. By using the method of participant observation research and using functionalism paradigm as a model of analysis, the results of this study will be presented in the form of ethnographic narratives. read more

• October 28^th, 2017
• Elisabeth Veronika Wambrauw ()

Abstrack:

Papua is the largest Province in Indonesia with the smallest population .This area has abundant natural resources such as mineral reserves, indigenous forest ecosystems, and a diverse marine ecosystem. Papua also has vast fresh water resources in the form of rivers, lakes, and extensive wetlands. The area has a unique ecology, richest biodiversity, mangrove species, and globally significant cultural diversities. Papua has a minimum of 269 ethnic groups. Even though Papua has vast natural resources which contribute to the nation?s economy, the local people live in poverty. The central government has tried to address these issues with special attention to Papua, but as yet government efforts have not solved this problem. In particular, a lot of development has occurred in Papua which is understood to be unsustainable for the environment and the indigenous peoples of Papua. Recently, lowlands in Papua have been focused on for development, especially for agricultural purposes. However, if the government proceeds with development in an unsustainable way, it will lead to complex problems. The wetlands in Papua are significant at a global level, and environmental issues such as climate change and sea level rise and concerns for the indigenous peoples of Papua. To assist with better understanding these challenges, the main objectives of the study are to identify best management practice for water resources in the lowlands of Southern Papua using a Decision Support System and integrating traditional ecological knowledge. This exploratory research approach includes; a literature review; the Mauri Model Decision Making Framework; and on-location action participatory research for data collection and analysis. read more

• October 28^th, 2017
• Hartati Sulistyo Rini ()

Abstrack:

As a global phenomenon, modernization is an inevitable process in the development of today’s society. The development of modernization is often identical to the globalization and practices of capitalism, which has reached the stage of significant growth due to its powerful language which has penetrated into all aspects of life. Modernization even becomes a major issue that has marked the history of human civilization. Interesting things encountered in the development of this modernization is when it is entering developing countries and touching upon the root value, the history and characteristics of different communities. Local indigenous groups, such as Samin communities in Kudus, had to face the intrusion of modern lifestyles in everyday life. It is the aim of this paper to explore how Samin people negotiate with such a moder lifestyle penetration. read more

• October 28^th, 2017
• Dinara Maya Julijanti (Communication Science Study Program FISIB- Trunojoyo University of Madura)

Abstrack:

The change of social system in the society is one of the indicators of the success of development. Features of modernization such as the pluralization of life world, social mobilization, and political participation become the perimeters to what extents society has progressed. This is because modernization has transformed the life world, in which the social relationship are no longer as before, where personal intimacy was featuring the social life. Madura is famous as one of the societies which keeps religious customs strongly. However, they are not sterile from the waves of modernization. Moreover there is construction of SURAMADU bridge which become the symbol of East Java and Indonesia. These have significantly affected the lifestyle of the local society. This change in lifestyle can be seen from many aspects: economy, politics, education, and cultural life. This paper suggests that these changes have indeed supported the rate of modernization development, but it can also damage the natural characteristic of Madurese society. read more

• October 28^th, 2017
• Syahrul (CRCS UGM)

Abstrack:

History of local communities or indigenous religion in Indonesia has a grim time particularly the local community in South Sulawesi. Since Indonesian independence day, especially after the 1950s, they always get pressures from the state and others. The independence of Indonesia, which ought to be a turning point of freedom of expression and speech, instead became a disaster of their existence in this country. As minority, most of their rights, espesially in a political and economic, are pressured and controlled by the state. In fact, when the Dutch and Japan colonialized Indonesian, they everlastingly promoted the discourse of adat (culture) revitalization, although it is not easy to separate those revitalization from the absence of political issues. Adat is regarded as cultural heritage which is very effective in the developing Indonesian civilization. Then, the Dutch and Japan government formed adat co-operations to strengthen their colonization. The Japan government also regarded that the golden age ancestors of Indonesia cannot be separated from the role of adat law and civilization inherited from generation to generation. Hence, Japan tried to encourage the intellectual, politicians and cultural observer of Indonesia to look back on their adat (tradition) as a source of inspiration (Bourchier, 2010: 129). read more

• October 28^th, 2017
• Siti Maemunah ()

Abstrack:

This paper is based on a field research conducted in West Java. It discusses about contemporary issues about Islamic identity. After 9/11 bombing, Muslim identity became an important concern. Islam after the bombing is often claimed to as related to terrorism1. The concern belongs to all Muslims around the world. Expressions on such a concern are diverse by both Muslims and non-Muslims. One movie of Bollywood (India) was even inspired by the issue. As told, the main character of that movie himself was caught as terrorist at USA airport regarding his Islamic name2. This situation, to a large extent, has caught Muslims? attention in giving names of their children. Naming in Islam has been part of Islamic practice, but again the situation has offered some both challenge and meaningful practice. This is the main issue being discussed in this paper. read more

• October 28^th, 2017
• Elisabeth Helen (CRCS UGM)

Abstrack:

Religious practices of indigenous peoples of Indonesia are perceived not as religion by the Indonesian state. They are claimed to be merely “cultural.” Indigenous practices, which are theoretically understood as religious in this research, have also been claimed to be full of superstition, myths or childish. Those indigenous religious practices are even accused of irrational and infidels. To state it again, In Indonesia, indigenous religions are classified by the state not as religion but only as adat or kepercayaan. This is the case of a community in a rural island of Timor, which is quite difficult to reach. This community still holds tightly their ancestral beliefs (indigenous religion). This community settle in a village called Boti, in South Central Timor regency, East Nusa Tenggara province. It is often called as Boti ?dalam? (inner) community. For their ancestral belief, the community has been identified as ‘Halaika’ or infidels or irreligious by the government as well as outsiders. Such identification is to mean that the community should alter their ancestral tradition. That is the government pressure. In addition, missionary efforts of world religions as well as modernization have also been part of issues this community has to face. Despite the spiteful pressures of those forces, this small group still survives with ancestral tradition or indigenous religion. read more