• October 28^th, 2017
• Eksa Rusdiyana (Student of the Graduate School of Communication and Instruction on Development Gadjah Mada University)

Abstrack:

Agriculture is one sector of life that is already synonymous with poverty. Even agriculture is a sector that is perceived to be difficult to regenerate its successors due to the lack of young manpower who are interested in it. This perception does not seem to apply in the agricultural sandy land in Garongan Village, Panjatan Sub-district, Kulon Progo. Agricultural sandy land in Panjatan Sub-district began to develop in the early 1980s and has been able to attract young people to get involved into the world of agriculture. Even young people who have migrated to cities finally return to their village and have chosen to become farmers. In the midst of a phenomenon of more difficult in finding the young people who are interested in working in the agricultural sector, this is in contrary with the condition in general. This study aims to analyze the existence of the auction market in Garongan Village as a form of consensus that becomes the source of power for sandy land farmers in keeping the selling price of agricultural commodities, especially chili. The data is obtained by exploring in-depth interview with the informants, in addition to some field observation. The result of the study shows that the existence of the auction market is the result of consensus of community development that has turned to be a means of power of sandy land farmer to the price gaming of middlemen. Auction market has become a form of local wisdom of farmers in Garongan Village that has increased their bargaining position viz-a-viz the traders. read more

• October 28^th, 2017
• Desintha Dwi Asriani (Department of Sociology, Faculty of Social and Political Sciences, Gadjah Mada University)

Abstrack:

This research focuses on the experience of Wonogiri peasants in undertaking the local knowledge internalization to solve food crisis problem. It is related to climate change phenomenon affecting to the shift of growing seasion, having the dramatic loss shown by increasing crop failure and even drought disaster. Moreover, peasants and family could be trapped into the condition of being undernourished, impoverished and more dependent. On the other hand, Javanese conceptualization identifies people as part of community that is full of collectiveness spirit. It delivers everyone as agent to sustain that local culture through the principle of harmony; and food crisis is assumed as a threat to the balance. Bourdieu?s theory is used to analyze that the existence of value, culture and norms are meaningful capitals to be reproduced for creating safety mechanism as a negotiation when peasant community is faced with the oppression provided by food crisis risk. This paper suggests that the Javanese principle of harmony is a strong influence to develop some adaptable strategies by utilizing some chances through the cultural knowledge, power of neighborhood, potency of local organization in producing alternative solution. In individual level, harmony system also endorses people to be humble so that they could avoid consumptive habit. read more

• October 28^th, 2017
• Ahmad Zuber (Sociology Department, Faculty of Social and Political Sciences, Sebelas Maret University, Surakarta)

Abstrack:

In rural indigenous community there are various social behaviors that can be socially useful for alleviating poverty. Some of them are social behaviors of kondangan, sambatan to raise house, and kerja bakti to build road. Kondangan is a social behavior done by the community to attend a wedding party or circumcision party. It has some purposes; to celebrete the day of wedding or the day of circumsicion, to strengten the brotherhood alliance, to do prayer to the couple of bride and bridegroom or someone who is circumcised. It is to give gift to someone who hold wedding party or circumcision party as well. Social behavior of sambatan to raise house is a system of mutual assistance through moving labor from indeginous to help people to raise house. The mutual assistance is held by indegenous community voluntarily. This social behavior is based upon principle of reciprocity, and who does goodness, he/ she will also get goodness from other. Social behavior of kerja bakti to build the road is done by community together and voluntarily to improve or to maintain the village roads. read more

• October 28^th, 2017
• Muhammad Ansor ()

Abstrack:

AnakRawatribe or is also called AsliAnakRawatribe (or Asli tribe in abbreviation) is one of the indigenous peoplein Riau, besides Sakai tribe at Bengkalis, TalangMamaktribe at Indragiri Hulu, Petalangantribe at Pelalawan, Akittribe at KepulauanMeranti, and Bonaitribe at Indragiri Hilir. Naturally, indigenous peoplein Indonesia or in all over the world, at least, face two groups that always push their agendas: state and corporate. AnakRawatribe in Penyengat also faces this condition. State, by the reason of civilization and modernization, push them to change social, cultural, and their identity.Theyusually live nomadically at jungles and river. But, by the state, they pushed to stay in one place. In nature, they are indigenousreligion believer (animism and dynamism), but then theybeing force to become one of religions believer that is legalized by state. Today, at school, AnakRawatribe?s studentsis study specific religions, although in their daily live they is not the believer of the religion. read more

• 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.

Full Text:

•  Versi PDF

• 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