• October 28^th, 2017
• Haryo Kunto Wibisono (SAAS Indonesia and Brawijaya University, Malang)

Abstrack:

As a part of colonialism discourse and impact of European exploration, in the past Indigenous problems appear when discussing their self- etermination/independence. For instance, condition happened in Asia-Africa continent post World War II and 1950?s/1960?s decade, through their declaration of independence and emerged of new nation in their territory. Certainly, poped out big question with the main newly independent states agenda, such as recovery national character, political sovereignity, also economical autonome. The core of its point about indigenous ideas as a native (identity) from their recently independent territory was main base for its nation to facing global challenge. Final Communiqe Asia-Africa 1955 had viewed as consensuss that agreed with cooperation in many sector, especially political, economical, cultural by similarities destiny and purpose for standing equally to another nation. Thus, both of continent had unified through cultural contact in the past, between theirs ancestor so that the basic idea about indigenous identity had been transformed from ancient times, although had been interupted by Europeanisation supremacy. Final Communique Asia-Africa 1955 resulted by phenomenal event called as Declaration of Asia-African Solidarity or familiar with name Asian-African Conference/Bandung Conference, April.18-24 1955, which presented 29 countries from its region. Generally, after that event, many steps had built to recovery indigenous identity through continuation meeting, those goals to rising up cultural character, insisting political sovereign and mutual cooperation in economy. This paper will discussing a keypoints in Final Communique Asia-Africa 1955 and relevancy to future, in indigenous discourse and modern challenge within solidarity, identity and part of Advocating Movements of the Indigenous Communities and Their Relation to Trans-National Agencies. read more

• October 28^th, 2017
• Abdulloh Hamid ()

Abstrack:

Identity Politics in the present Samin community is affected by the legacy of its memory and spirit of the struggle against the Dutch colonialists. In the 20th century, exactly on February 4, 1907 Samin community led by Ki Surosentiko Samin movement refused to pay taxes, which is then followed by his followers. Payment of taxes by Samin community is not in accordance with conscience, Samin view ?lemah pada duwe, banyu pada duwe, kayu pada duwe? (we have our own land, water, and soil) so there is no reason to pay taxes. Farmers living from working the rice fields and grazing cattle, so the obligation to pay taxes by the Dutch colonial government burden them much. read more

• October 28^th, 2017
• Farida Nurul Rahmawati (Dept. of Communication, Universitas Trunojoyo Madura)

Abstrack:

Madura with its four regencies has a variety of cultural tourisms ranging from dance art, traditional clothes, language, unique food, and local wisdoms. These valuable cultural assets are overlooked since Madura has been identified with violence, fight (carok), and underdevelopment. The fact is that there are a lot of local wisdoms which have supreme values. Discussions about Madura cannot be separated from discussions about Madurese women. Madurese women who from the viewpoint of outsiders are identified with work ethics, hard working, Madurese traditional medicine, and sexuality are interesting to be discussed. This is due to the fact that many Madurese local wisdoms are inherent in Madurese women?s life cycles. These wisdoms do have supreme values which can be Madurese women?s self- otentials. The objective of the study is to reveal Madurese women?s local wisdoms in their life cycles. Ethnographic data were collected by observations and in-depth interviews with key informants to grasp hidden contents or values in every form of Madurese local wisdom. Besides, the data were collected from written documents such as archives, news or opinions. For the sake of historical framework and sharpened perspective, reviews were done to a number of references related to the focus of interest which has been developed by other researchers. Madurese local wisdoms which are inherent in their life cycles include teenage phase, becoming a wife, and looking after the family. In the three phases above, the local wisdom imbued by their ancestors since their early life to Madurese women is confined in patriarchic cultural hegemony to the degree that they do not feel that it is in fact a gap. The patriarchic cultural hegemony inherent in Madurese women local wisdoms is materialized in three concepts adhandhen (dressing up), arembhi? (giving birth), and amasak (cooking) which must be done by a Madurese woman. Broadly speaking, the Madurese women?s local wisdoms which emerge from their life cycles are that they have to work hard, not to be lazy, devote their life to their family by looking after themselves and their family. On the other hand, Madurese women with hard working characteristic and high work ethic imbued since their early life have great potential to increase their own economic life and family as well as are proof of their existence. read more

• October 28^th, 2017
• Erik Aditia Ismaya (Teacher Training and Education Faculty Muria Kudus University)

Abstrack:

?Sedulur Sikep? society runs their education through family – parents to their children. Sedulur Sikep Dukuh Kaliyoso never submit and even never wants to hand over their children education to formal, non-formal, and informal institution.They set out the education value. Education value appears in the form of an ethic that forbids to: drengki; srei; panasten; kemeren; dahwen; nyiyo marang sepodo; lan bejok reyot iku sedulure, waton menungso tur gelem di ndaku sedulur. It exists in a taboo tenet: bedok; colong; jumput; pethil; nemu wae ora keno. Beside that it also exists a basic tenet in self principled: kudu weruh tek-e dhewe; lugu; rukun; lan mligi. Viewing the education value that is practised in the family of Sedulur Sikep in socialization and enculturation viewpoint, will show how the family role as a social agent and enculturation plays an important and strategic role. Therefore when their children arrive outside world, they have a basic strong value in their life. So they can not be influenced by their friends, school, surroundings and mass media easily. It is their right when Sedulur Sikep does not give their children education to formal, non-formal, and informal institution. But they should realize that it is less appropriate to apply in Indonesia. Government has determined the policy of basic education for 9 years. This inexpediency should not be a problem. However government must be able to protect Sedulur Sikep as one of their citizen who live in constitutional and democratic state, in which a minority group deserves to exist and sustain their cultural practices. read more

• October 28^th, 2017
• Mutmainnah, S. Sos. M.Si ()

Abstrack:

The flood disaster is a natural phenomenon that cannot be separated from the global warming that has swept the world. The disaster is the result of damage that humans do, such as deforestation, soil dredging massively in ecosystem buffer areas and water absorption areas, or mineral exploitation that do not take any consideration into the surrounding environment.

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• October 28^th, 2017
• Anugrah Adiastuti ()

Abstrack:

The usage of biodiversity, most of all, comes from developing countries. It is undeniable that Indonesia as part of the world specifically in biodiversity has a lot natural resources that can be used for the development of the world. Indonesia itself has diversity within in local people, indigenous community, biodiversity and natural resources. Based on the fact of Indonesia?s richness, especially indigenous community and biodiversity, it can be expended as part of international trade which origins from Indonesia. read more

• October 28^th, 2017
• Heny Hayat, SE, MM Si (LSPR, Jakarta)

Abstrack:

The growth of Jakarta is really remarkable. As a metropolitanor even a megapolitan city, a lot of changes have occured. The growth has great impact upon the communities living in this area. Betawi, as an?indigneous? community of Jakarta, will be slowly extinct iftheir culture is not protected by the Jakarta Government. There are several villages or residences being conserved, such as Kampung Condet in East Jakarta, and Kampung Sawan in Bekasi, aside of Kampung Setu Babakan in South Jakarta. These villages are being treated as a conservation area for Betawi traditional culture. Hence, these places have the prospect to be the objectsof tourist destination. The community of KampungSetuBabakanstill use the Betawi style designs and furniturein their everyday life. Their typical house designs such as lamps, chairs, even the fences are unique of Betawi culture. It is remarkable to see how the Betawi communities live and still survive under the vast modernization. However, the communication for tourism for Kampung Setu Babakan are still minimal. Jakarta?s Government should provide some supports to promote the culture and tradition of these indigenous communities. Today, there isstill deficiency in the tourism communication regarding the said object. This research is using qualitative approach and descriptive method. The indigenous communities at Kampung Setu Babakan is the main subject of this research. Data collections were being done by documentation, observation and interview to those Betawi indigenuous communities. read more

• October 28^th, 2017
• Yanti Puji Astutie (Pancasakti University Tegal)

Abstrack:

This paper aims to deeper quarry the life of fishermen who use sopek boat at the city of Tegal – Central Java. Sopek is the smallest type of traditional wooden boats with a day head seaward. As it has been known that the amount of fish in Java Sea has begun to diminish especially in closest areas to the mainland, this situation requires larger ships such as purseine and over 30 GT ships with big engine. However, there are many fishermen who still use sopek boat for fishing and this lead any problems arise. Sopek boat characteristics and the sea conditions do not allow them to be able to get the fish catches in large numbers. It can not be denied that sopek fishermen increasingly squeezed by the economic pressures for families. Sopek fishermen generally consist of native old fishermen who had ever been the vessel crew at young. The focus of this research is to know the reason of using sopek boat in the thick of technology progress and the condition of the sea with minimum fishing gear at this time. The findings obtained are that the indigenous sopek fishermen had hereditary traditional culture with unchanged boat design from ancient times. Sopek fishermen decided to use the boat as the implication of their acceptance of risk preference. They are also facing economic constraints by lack of capital. From the findings above we can conclude that the culture of fishing communities suffered of declining in technology and risks preference. However, the above conditions are not instantaneous occured but caused by systemic change of marine and fisheries policy by the government. read more

• October 28^th, 2017
• Benny Baskara ()

Abstrack:

The Bajo people are the maritime ethnic group who live spreadout through South East Asian waters, including in Indonesia. The Bajo were formerly known as the sea wanderer, sea nomads, or sea gypsies, because of their sea nomadic life with their traditional boats. However, almost all of them now are living in sedentary communities. They build their settlements in shores or atolls, but still above the sea water, and not on the land. Their life cannot be separated with the sea, and are always attached to the sea. Because of their maritime way of life, therefore, the Bajo are also known as the sea people. The maritime way of life of the Bajo is a unique way of life, which fascinates and invites curiosity to the others to know and explore more on their life. At the same time, this curiosity becomes an opportunity for other parties to introduce and sell the uniqueness of the Bajo to wider market. Commodification of the Bajo culture then arises as a bridge to connect both sides. This paper focuses on the Bajo community who live in Wakatobi Islands, and describes the commodification of the Bajo culture, either by Wakatobi regency government or by other private parties, for the sake of tourism and other interests. The form of commodification of the Bajo culture is capturing their cultural activities and exposing them in several media, and then distribute the result to the public or sell them to wider market. The commodification activity done by Wakatobi regency government is producing documentary film on the Bajo, and distribute the film to the public for tourist promotion. The Wakatobi regency government is also sponsoring the performance of the Bajo traditional ritual, duata, to the public as performance art and tourist attraction. The making of documentary film on the Bajo is also done by private televisions and broadcast it as public consumption. The other form of commodification done by private parties is producing merchandise with Bajo cultural theme and selling them as souvenirs. read more

• October 28^th, 2017
• Atik Rahmawati ()

Abstrack:

Sea nomads are one of the indigenious people that inhabit the waters of Riau Island with the greatest number recorded in the Department of the Social Affairs of the Republic of Indonesia database 1988, with which 11,23% is concentrated on Batam waters, located in Malaka and Philip Straits, and South China Sea. It is called Sea Nomads since its people live nomadic by doing the whole life activities in a boat or watercraft covered with Kajang. Nomadic Life in the Sea Life certainly does have risks that can sometimes be life-threatening if the sudden bad weather comes, besides the lack of social services affordability they should get as citizens including education, health, and housing. It is also recalled that since 1973 Batam as a strategic area of border regions grew into regional industry, commerce, shipbuilding, and tourism which has the authority of developing the region. The rapid development in Batam certainly has an impact on the lives of the sea nomads, including the development program proposed the Ministry of Social of the Republic of Indonesia, particularly their placement in the settlement since 1989, which involved the elements of the local community, the Social Organizations called Social Communication and Consultation (SCCF) of Batam located in Bertam island, Batam. This paper attempts to describe the life of the sea nomads who have experienced life changes that are settled on the Bertam island of Batam by presenting the impact caused by the development policy. read more