• October 28^th, 2017
• Dyah.S.Pradnya.P ()

Abstrack:

nDalem Pangeranan is a monumental architecture of the package object in the local wisdom. Symbol, sign, size and colours at nDalem Pangeranan show up microcosm replicas of the livelihood. Based on those visual sign, Prince/ess and their families have been bond of behavior and territorial value of Kasunanan Kingdom of Surakarta. This condition has influenced the atmosphere of the custom which are inherent within, and this turns out to create a space and a comfortable stay. The custom is bound in the form of eternal light on the physical and spirit of nobles, which can be seen distinctly. The light is a sign of the presence of God in the livelihood especially.in nDalem Pangeranan This research was done using Naturalistic Qualitative method for 6 months. Sampling was used as the unit of exploration and the analysis consists of fifteen nDalem Pangeranan located at Baluwarti Kampong. This paper suggests that, generally the South direction become exclusive and perennial orientation, The Kejawen ritual become basic of light perennial religious , Wayang showed up in at light of face , accesories, dress in and behavior , and then Microcosmos power controlling macrocosmos cycle. read more

• October 28^th, 2017
• Bani Noor MUCHAMAD (Graduate Student, University of Gadjah Mada, Indonesia)

Abstrack:

This paper is aimed at exploring the living culture of Dayak Meratus tribes and explaining the implementation of the concept of bubuhan in an existing government resettlement program, namely Indigenous Community Empowerment or Pemberdayaan Komunitas Adat Tepencil (PKAT). Knowing and understanding the cultural values of Dayak Meratus tribes are very important in ensuring the success of the resettlement programs. Research is carried out by ethnography method, in particular, the approach of field observation and in-depth interviews. The descriptions presented in this paper are an overview of cultural interpretation and the notion of Dayak Meratus tribes, particularly the ones related to the implementation of resettlement program (PKAT) that so far have been doing well. From the research analysis, two factors have determined the success of the PKAT resettlement program for Dayak Meratus tribes in South Kalimantan, those are the maintenance of kinship system i.e. concept of bubuhan as the basis for the resettlements program and the selection of the resettlement locations based on the balai-adat or traditional dwelling of each kinship group. read more

• October 28^th, 2017
• Bani Noor MUCHAMAD (Graduate Student, University of Gadjah Mada, Indonesia)

Abstrack:

This paper is aimed at exploring the living culture of Dayak Meratus tribes and explaining the implementation of the concept of bubuhan in an existing government resettlement program, namely Indigenous Community Empowerment or Pemberdayaan Komunitas Adat Tepencil (PKAT). Knowing and understanding the cultural values of Dayak Meratus tribes are very important in ensuring the success of the resettlement programs. Research is carried out by ethnography method, in particular, the approach of field observation and in-depth interviews. The descriptions presented in this paper are an overview of cultural interpretation and the notion of Dayak Meratus tribes, particularly the ones related to the implementation of resettlement program (PKAT) that so far have been doing well. From the research analysis, two factors have determined the success of the PKAT resettlement program for Dayak Meratus tribes in South Kalimantan, those are the maintenance of kinship system i.e. concept of bubuhan as the basis for the resettlements program and the selection of the resettlement locations based on the balai-adat or traditional dwelling of each kinship group. read more

• October 28^th, 2017
• Vegitya Ramadhani Putri ()

Abstrack:

Being indigenous means ?had claims of time and space?. Being indigenous also means ?had historical legitimacy?, as well as legitimacy to exclude the others. Then, being indigenous is privilages and rights, as such subsidies, treatments, etc. It happen because there is debatable articulation method to define whom we called as indigenous. Perhaps we had checklist for measurement to define. But, who ?we? is? We-ness, as well as other-ness, comes from and into the reproduction of knowledge. Bacause of the binary oppositional is structural debate, then the discourse of indigenous is constructed, not just given. The reproduction of knowledge about who-indigenous-is had large scale impacts, legally and politically. read more

• October 28^th, 2017
• Sih Natalia Sukmi (Satya Wacana Christian University)

Abstrack:

Bali is a part of Indonesia with unique behavior and tradition. It has some specific symbols which become the mirror of its identity. More than 90percen Balinese are Hindus. For Hindus, the faith is clearly shown in their daily rituals. In the other hand, Bali tradition is similar with Hindus. Identity in their society contain primodial sentiment such as etnics, religion and etc. For this society, identity is a ?self-value? and ?weapon? to face the foreign or external power using symbols in language and culture. Therefore, to get its resistant, built ?pekraman? village or Bali traditional village which legalized by Bali government and considered that villages do not include in ?pekraman? village is foreigners. The resistance of Hinduism is strenghtened after the Balinese bombing in 2003 by ?ajeg Bali? programme. The problems may occur that not 100% of Balinese are Hindus. All of the villages in Blimbingsari are Christian which different from the common Balinese. The matter in this research is the specifically found how Blimbingsari?s effort to obtain a legacy that they are considered as Balinese eventhough they hold their Christianity. This research uses the etnography of communication with the writers?s observation by living in this society. The result of this research shows that Blimbingsari do some effort to acculturate in building cultural symbols by inserting culture of (Hindu) Bali without leaving Christianity. This result indicates that acculturation process within Cristianity and Hinduis in Blimbingsari conducted through some communication media or lines, i.e. the architectures of Pniel Church in Blimbingsari, the carving in Pniel Church, the rituals of Pniel Church, social organization and Awig-awig in villages with Christianity tradition. Blimbingsari uses culture as one of the media to fight for the dominant culture. The acculturation within Hinduis and Christian culture in Blimbingsari village is an effort to fight for without violence, and a conformity which they try to use in reducing conflicts happened inside Bali society. The acculturation of culture creates self identity of Blimbingsari culture, in Bali society which embraces Christian in a village with Christianity tradition. read more

• 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