• 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

• October 28^th, 2017
• Dewi Cahya Ambarwati ()

Abstrack:

In Java, a wedding makeup artist or paes is both as a beautician and a ritual specialist. As regulated by the Kraton of Yogyakarta, weddings are gender segregated: brides are taken care by female paes and bridegrooms are by male paes. However, the Javanese segregation intertwines with Islamic tradition of gender segregation. Gender segregation in Islam may refer to the notion of muhrim (close relatives of opposite sex) and non-muhrim, lawful for marriage but forbidden for opposite sexual mixture in gathering before marriage. The current practices of Islamic Javanese wedding have, however, challenged the Javanese and Islamic traditions. The emergence of male paes, who, with their own ways, observe Javanese and Islamic symbolism, has transformed Javanese and Islamic tradition of gender segregation. The tradition of gender segregation is challenged, but other elements of both sources such as the wearing of jilbab and Javanese ritual of paes remain intact. To elaborate such Islamic Javanese practices, this chapter works on Reinhold Loeffler?s observation that religions must be understood as modes of praxis through which individuals and communities interact with their social and natural environments as much as they are sets of doctrines, norms and precepts. read more

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

Abstrack:

The need to participate in the global communication has put English as one of the most important international languages. Mastering English becomes one of the most important thing most people want. This has led to the increasing demand of English language teaching practices. Considering the importance of mastering English, the Indonesian government has considered English as one of the most important foreign languages to be taught in schools. It has been taught from elementary school as local content and even in some parts of this country it has been taught in kindergartens. On the other hand, it is commonly believed that the practice of English language teaching will not be well conducted without teaching the accompanied cultural beliefs and values. Meanwhile those foreign cultural beliefs and values may not be in line with our local and national cultural beliefs and values. Therefore, it will be a very great challenge for those who are actively involved in the practice of English language teaching to take this fact into their consideration. This particular study has a closer look on this particular problem and wherever possible proposes an alternative solution to overcome this problem for the sake of maintaining the nation identity and culture. Therefore, this study focuses on identifying the foreign cultural believes and values commonly found in some English textbooks for Junior High Schools used in the English teaching and learning process and describing one alternative way of teaching English with its accompanied cultural beliefs and values and at the same time maintaining the local and national cultural beliefs and values. read more

• October 28^th, 2017
• Ragil Tri Atmi, MIP (Gadjah Mada University)

Abstrack:

?Kampung Cyber? is one of the pioneers of internet village in Indonesia. Almost 70% of household?s citizens which institutions are connected by the Internet are an effective medium for information literacy ?Kampung Cyber ?, particularly in tourism area, and for the economy and education. ?Kampung Cyber? ??Cyber neighborhood) located right in the tourist area of Taman Sari Yogyakarta. The citizen used Internet to share information about potential tourism via social networking. In the economic sector, the villagers are to use the internet to market handicraft products, many domestic and foreign travelers who visited and doing research after seeing information about the existence of ?Kampung Cyber’s? through the Internet. They are student also use the Internet to search for and obtain information to increase their knowledge. Interestingly despite being connected by among advance the villagers technology but still maintain harmony and culture “guyub” “Guyub” and harmonious owned by villagers in sharing information using the Internet is a major factor of success from this Cyber neighborhood, when applying the concept of Internetbased village. Harmony and culture “guyub” they are rarely owned by other regions in Indonesia were to applying the concept of regional air based on internet. Despite being failed to occur in the area they are began to apply the same concept. Success makes ?Kampung Cyber ? have identity as a unique internet-based tourism in Indonesia. read more

• October 28^th, 2017
• Nikmah Suryandari (Communication Study Program Faculty of Social and Cultural Sciences University of Trunijoyo Madura)

Abstrack:

The number of non-voters in Madura is still high. The regencies in Madura have the highest rates in East Java in terms of their participation in using voting rights. The participation rates of the four regencies are as follows: Sampang 65,231 votes (13.91%), Bangkalan 62,502 votes (13.56%), Sumenep 55,854 votes (8.05%), and Pamekasan 35,352 votes (7.88%). At present the government still uses the same strategy model for all public, which is contradictory to the fact that different public have different demographic, social, economic, and cultural characteristics. The high rate of absentia voters is caused by the cooccurrence of voting day with tobacco planting season which Madurese prioritize as an economic opportunity. Various socialization efforts have been done such as campaigns about the implementation of national election. Other activities done to increase people?s participation include holding seminars and election dialogues, advertising on television, radio, and mass media as well as spreading posters and election procedures in strategic places. However, these efforts have not been able to decrease the high number of non-voters. This paper aims to study the non-voting phenomenon in Madura from the cross cultural communication viewpoint. Cross cultural communication is a field in Communication Studies which focuses on the comparison patterns of interindividual communication among communication participants with different cultural backgrounds. Originally, cross-cultural studies derives from social and cultural anthropology whose study is in the form of depth description, that is, an in-depth description about communication behaviors based on certain culture. Madurese people are known to have a unique, stereotypical, and stigmatic culture. The use of the term unique refers to the definition that Madurese ethnic entity has cultural specificity which is different from the ethnography of other ethnic communities. This cultural specificity is obvious among others in their obedience and acceptance hierarchically to the four figures in their social and religious life. The figures are Buppa? (father), Babbu (mother), Guru (teacher), and Rato (government). To these four principal figures does Madurese people?s hierarchical obedience appear in their social and cultural life (Wiyata, 2003: 1). Keywords : madurese non voters, cross cultural communication. read more

• October 28^th, 2017
• Emilia Bassar ()

Abstrack:

Ruyuk FM Radio is a radio community focusing on reforestation and local culture program. A comprehensive study of this radio is interesting because of the uniqueness in the process of its establishment, programs, involvement of women, and accomplishments. The study of Ruyuk FM Radio uses the concept of community radio, among others, by Fraser and Estrada (2001) and Jankowski and Prehn (2002). This study is a descriptive case study using qualitative research method and was implemented in January 2011-June 2012. Ruyuk FM Radio was established in 2007 in the Village of Mandalamekar, Tasikmalaya, West Java, by a group of non government organization?s activists Mitra Alam Munggaran (MAM). The presence of Ruyuk FM Radio encouraged community groups, including women’s groups, to produce and share a variety of information on nature conservation, local culture, and society. The main program of Ruyuk FM Radio of promoting forest conservation has restored unity of Mandalamekar villagers in handling and managing water resources in the forest. Efforts by villagers to conserve forest and manage water sources, has officially been recognized and awarded at District, Provincial and International levels. Effort to preserve local culture was implemented through arts, culture and language programs. read more

• October 28^th, 2017
• Waluyo Hatmoko (Doctoral Candidate, Parahyangan University, Bandung)

Abstrack:

Drought is a natural disaster that threatens life and cause enormous damage. Report of the Intergovernmental Panel on Climate Change states that the world is more vulnerable to drought in the next 25 years, and climate projections indicate that this will get worse in the future. An important component of a national drought strategy is a comprehensive drought monitoring system which can give warning at the beginning and end of the drought, determine the severity, and disseminating information on various sectors, especially agriculture, public water supply, energy, and health. Such a monitoring system needs a drought index, which is a variable for assessing the effect of a drought, and defining different drought parameters, to detect and evaluate occurrence of droughts. Drought generally classified into meteorological drought, hydrological drought, agricultural drought, and socio-economic drought. Hydrological drought is related to a period with inadequate surface and subsurface water resources for established water uses of a given water resources management system. At present no hydrological index has been developed and applied in Indonesia. This paper describes the development of a hydrological drought index for Indonesia, using indicator of traditional pasten, or its modern derivative Faktor-K indicating the ratio between water supplied available and the corresponding water demand in an irrigation system. Since long time ago, early in the colonial Dutch era, farmers in Indonesia already cultivate rice in the same way as nowadays. The allocation of irrigation water for sugarcane, rice and palawija is planned and monitored using the pasten system to achieve a fair distribution. At present the farmers still practice the pasten system, and the data on water demand and supply is available on most irrigation diversions. It is expected that a hydrological drought index using the easily available data at the farmer level that have been practiced for centuries in Indonesia, can be developed and applied for drought monitoring and water allocation. Preliminary results using this pasten system with the statistical theory of run, indicate that this index is highly correlated with the occurrence of drought in the northern parts of Central Java. read more

• October 28^th, 2017
• Rizki Kirana Yuniartanti (Mahasiswa Magister Perencanaan Wilayah Pesisir dan Daerah Aliran Sungai, Fakultas Geografi, UGM)

Abstrack:

Climate change can be recognized through the phenomena occurring at the north pole in the past 10 years. Phenomena, among others, changes in the hydrologic cycle, water masses and ocean currents that affect the melting of ice, an increase in temperature around the north pole, so that the volume is enlarged and raise sea levels. In 2010, the Arctic ice melts due to global warming. The melting of the past 10 years reached 11.5%. In September 2010 the amount of ice in the Arctic has decreased significantly compared to other periods. If all the ice in Greenland and Antarctica melted, there will be the world’s sea level rise on average 6-7 feet (Susanta, 2008). The average rise in global sea level net subsidence, are expected to rise between 8-13 cm by 2030, between 17-29 cm by 2050, and between 35-82 cm in 2100 (IOM, 2008). read more

• October 28^th, 2017
• Pairah (Tropical Biodiversity Conservation, Bogor Agricultural Institute)

Abstrack:

All of individuals can contribute in climate change mitigation either in reducing emissions of carbon dioxide (CO2), methane (CH4) or nitrogen dioxide (N2O). One of the ways to prepare individuals willing to contribute in climate change mitigation is through education of family because all of individuals are part of the family. Mother has been a family educator since long time ago and with this role, mothers have the potential to play a role in climate change mitigation. As a mother of her children, mother has potential as an intermediary to pass on the values of climate change mitigation to her children. As a wife of her husband, mother has potential to implement green behavior in housekeeping, this case as well as a role model to her children. Moreover, mother also has the potential to encourage her husbands to contribute in climate change mitigation. As a members of society, mother can suggest to the community to contribute in climate change mitigation and shaping the family that have green behavior as role model in the community. Providing insight of climate change for mother is an important step to mobilize communities to participate in climate change mitigation. read more

• October 28^th, 2017
• Deni Bram ()

Abstrack:

In the issue of climate change, the climate justice aspects laid down in international and national regulations are interesting topics that have been widely studied nowadays. In the international context, the dichotomy of developed and developing countries often becomes the basis for determining the principles of climate justice. Ironically, while many developing countries fight for their rights to obtain better climate conditions through the mechanism of regulation and negotiation process, some people in developing countries precisely become free riders for climate quota in their own countries. In some regions in Indonesia we can find activities of traditional community which reflect the local values containing implications of emission reduction. As an example, it can be seen in the existence of traditional community in Bali. This paper hence attempts to elaborate the local values in the activities of Balinese people, mainly in concerning to their belief and tradition in protecting the environment. The principle of Tri Hita Karana which underlines the balance relation between human and his environment is explored to seek the philosophical basis of the daily live of Balinese people. The traditional practice of forest protection and the celebration of annual ceremony of Nyepi Day (silent day) are examples highlighted in this paper. Finally, this paper contents that those traditional practices have effect on the national emission reduction. It also concludes that the local values can certainly become supporter to achieve the ideal concept of climate justice. read more