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Results in Journal Jurnal Antropologi: Isu-Isu Sosial Budaya: 212

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Betty Tiominar, Suraya A Afiff
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 1-8;

Gender space generally separates space and place of land and natural resources management and utilization based on gender. The assumption these gender space segregation with firm boundary lines implicated demand to showing women's control, utilization, and management of the land and natural resources on the participatory mapping result that is mostly facilitated by JKPP in Indonesia. One of the purposes of this demand is to include women's interests over space in every decision-making process that has an impact on the women's production areas. In fact, not all places have separated the control, utilization, and management of the land and natural resources based on gender. In an agrarian society, like in Indonesia, most of the areas for control, utilization, and management of the land and natural resources are communal based, which is means that the land and natural resources are joint management by men and women. In one indigenous territory, at two different places and times, gender based management can undergo changes. Taking the case of the Balai Juhu in Hulu Sungai Tengah Regency, South Kalimantan, using a feminist political ecology framework, this article examines the complexities of gender segregation on indigenous territory
Saharudin Saharudin, Sukri Sukri, Pahrudin Arrozi
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 9-17;

This study was aimed at investigating how the Sade indigenous communities in Lombok carried out their socio-cultural transformation (especially during the Covid-19 pandemic). Specifically, this study sought for evidence of how the communities balanced the demands of tourism industry while preserving the local culture during the Covid-19 pandemic. Transformation theory was employed to examine the balance, involving an analysis of the dialectical process in the community during which the mediation of anxiety and calmness occurred to achieve certain objectives. The data were collected through interview and participant observation. The study revealed the socio-cultural transformation of the Sade-Lombok indigenous community during the Covid-19 pandemic was in form of community’s creativities and reforms in accommodating particular changes caused by the pandemic and modifying particular community rituals. The accommodation and modification were reinforced by the demands of the government, tourism agency and/or economic needs. Therefore, the study concluded that the socio-cultural transformation of the Sade-Lombok indigenous community during the Covid-19 pandemic was achieved through dialectical processes between anxiety and calmness resulted in the preservation of the local traditions, creativity, and reforms.
Siti Zulaikha, Nur Hadi, Joan Hesti Gita Purwasih
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 47-57;

Jamu is a traditional medicine that has been widely known by the Indonesian people. One kind of herbal medicine is now rarely used, namely herbal suppression. The term cekok comes from the Javanese language which means to drink by force. The purpose of this study is to describe how the weakening of the herbal medicine culture in Pare Village. Research using ethnographic qualitative methods with interview and observation techniques. The results of this study indicate that the community sees the existence of herbal suppressants. However, there are not as many devotees as before. As an analytical technique, the author uses an anthropological perspective on medical health behavior according to Notoatmodjo to explain the data found. Data analysis used is the data used, data reduction, and data presentation in the form of descriptions. This study shows that the weakening of the herbal medicine culture, including the number of more modern dietary supplements for children; parents who do not have the heart to do the prostitution process; and the knowledge of parents about the recipe for making the herbal-punching herb
Atik Triratnawati
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 74-82;

COVID-19 pandemic affects people's lives on all fronts. PLWHA is one of the vulnerable and marginalized communities affected by COVID- 19. They needs the help of families to support their lives who are always faced with physical, mental, social (stigma and discrimination) and economic problems.This article aims to analyze the Javanese families recilience in helping family members who were PLWHA during the COVID- 19 pandemic. Ethnographic research conducted in DIY in 2020 among PLWHAs through online and offline focus group discussion and offline as well as offline interviews of 10 members of PLWHA family.The economic and social fuction of Javanese nuclear family extend to extended family. Among PLWHA believe that the family is a physical and mental remedy for their lives.Not only nuclear family but also extended family assistance in both material and non-material are able to make survival in the COVID-19 pandemic.Although ODHA families are also affected by COVID- 19, but the spirit of gotong royong helps the weak, the compassion between the healthy and the sick continues to build. The COVID-19 pandemic has strengthened the kinship between them. The help provided by the nuclear and extended families to ODHA is positive because it will break the chain of stigma and discrimination. Through family support and assistance to ODHA self-acceptance, quality of life and family acceptance will continue to increase.
Adi Prasetijo, Kristiawan John, Dwi Sutiningsih
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 83-92;

The Orang Rimba are a hunting-gathering group that lives depending on the availability of the forest. Forests not only function as livelihoods but also have cultural significance as a resource for their cultural traditions. However, in the last few decades, forest conversion in Jambi province has increased. The increased function of forests in Jambi from forests as plantation areas, mining areas and industrial plantation forest areas has made the lives of the Orang Rimba as a hunting-gathering group increasingly threatened. Food security is a condition in which all people, at any time, have access both physically, socially, and economically to adequate, safe, and nutritious food which can meet food needs and food preferences for an active and healthy life. Through the micro ethnography approach, the purpose of this paper is to know and understand the phenomenon of food security from the perspective of the Orang Rimba as seen from its availability, adequacy, affordability, and security. Orang Rimba have food security by relying on food sources available in the forest. In a state of urgency they will return to the forest.
Norma Yuni Kartika, Muhammad Efendi, Ellyn Normelani, Heru Heru, Sopyan Sopyan
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 18-26;

The low median of age of first marriage in South Kalimantan is partly due to the high number of adolescent marriages that hinder the maturity age of marriage program. Adolescent marriages in this study is the age at first marriage for someone under the age of 20 years. This paper aims to analyze the factors that influence adolescent marriage in South Kalimantan. The study used a cross-sectional research design with data from the 2017 Indonesian Demographic and Health Survey (IDHS), South Kalimantan Province. The sample in this study were all married women aged 15-49 years who were respondents to the 2017 IDHS, which were divided into two categories as follows. (1) The category of adolescent marriage was the age of first marriage 15-19 years who met the criteria, amounting to 305 respondents. (2) The category of adult marriage is the age at first marriage of 20 years and over who meets the criteria, amounting to 328 respondents. The analysis in this study used univariable, bivariable and multivariable analysis. The results of the analysis show that 13.3 percent of women with low education, come from poor households and live in rural areas, cause adolescent marriages in South Kalimantan.
Novia Wahyu Wardhani, Erisandi Arditama, Wahyudin Noe, Sabar Narimo
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 93-100;

Mystical rituals in a tradition experience conflict in society because of things that are irrational in nature. For example, the grebeg maulid tradition, grebeg sudiro, lawung mahesa ceremony, mbah meyek village clean, sadranan, and slametan. However, the government has not lost the way to maintain this mystical tradition to maintain society's social order. This research is qualitative research with an ethnographic approach that focuses on the traditions that exist in Surakarta, which contain mystical but still growing. This research was conducted from 2019 to 2020. The data collected came from observations made in 5 sub-districts in Surakarta. Second, interviews with mystical actors. Third, documentation obtained from books, journals, and mass media explaining the mystical traditions in Surakarta. The data validity used the triangulation method, member check, time extension, peer debriefing. Data analysis using ethnographic analysis model. The result is that there are six ways to rationalize the mystical tradition, namely connecting the mystical with something rational, using a different name that can be accepted by the public at large, making the tools used in the tradition no longer mystical, and accommodating technological developments. such as the e-wom method to spread tradition.
Muhammad Hanif
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 27-36;

Covid-19 pandemic has caused massive and widespread fear from various walks of life. The Covid-19 outbreak has affected all aspects of human life. This social reality encourages the people of Madiun Regency to make an effort to respond the pandemic by relying on local wisdom. The purpose of the study is to analyze and explain the actions of the people of Madiun Regency in responding to the Covid-19 Pandemic. The study was conducted for a year using a qualitative ethnographic approach. Data were collected by doing interview, observation, and document recording. The informants were determined by the purposive sampling technique. Meanwhile, the data analysis was using coding techniques. The results show that the community carries out mitigation through various activities vertically (supernatural powers) and horizontally (fellow humans and nature) in accordance with the philosophy of life of personal memayu hayuning, memayu hayuning kulawarga, memayu hayuning together, memayu hayuning bawana, including; (1) doing religious rituals, (2) carrying out ‘peduli tangga teparo’ (a caring-neighbor movement), (3) encouraging mutual cooperation in various aspects of life fulfillment with the principles of togetherness, mutual honing, compassion, and upbringing, (4) activating and mobilizing food barns and barns food storage, and growing medicinal plants and consuming them to increase immunity.
Fajri M Kasim, Abidin Nurdin, M Rizwan
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 66-73;

This article examines religion as social capital in realizing resilience in Aceh. The purpose of this research is to discuss how religion and its values become social capital, and how to socialize these religious values in society. This research is a qualitative research procedure that produces descriptive data in the form of written or spoken words from observable people's behavior. The theory used is social capital which believes that religious values, norms and beliefs contained in social structures and structures are able to bond and integrate society to move together to solve problems. The approach is ethnography, which is a written description of people's way of life. There are three data techniques, namely; interviews, observation and document study, then analyzed by exclusion, namely matching all data that has been obtained. The results showed that religion is capable of being a social capital, as well as having values and the norms of tawhid, patience, sincerity, tawakkal and togetherness; These values and norms have been socialized since Islam entered Aceh and continue to be carried out by families and religious leaders through education. Thus, through religion as social capital, it can create resilience in the face of disasters in Acehnese society
Ridwan Tajul Fahmi, Nanda Harda Pratama Meiji, Nur Hadi
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 37-46;

Working is one of the hopes as well as an achievement for the transitional period of youth. The social, cultural, and economic contexts that are developing rapidly due to globalization and advances in science and technology have made the sphere of work also change. As a result, the outsourcing work system has become the right choice for young people to develop their careers. Using qualitative research methods with a biographical model, several young informants were selected to tell narratives related to their dynamic careers in several industries with an outsourcing system. Data were collected through in-depth interviews and observations on the activities carried out by these young workers—besides, some secondary data related to the world of work as the primary data support. From the results obtained, youth who work in the industrial sector with an outsourcing mechanism have quite a risk of being vulnerable in the future even though the transition period they are experiencing looks relatively smooth (after taking education directly to work). Their joy in their daily lives as young people seems to be able to encourage them to keep their enthusiasm for work even though the risks that exist in the future are uncertain and winding.
Luvi Mei Anggraini, Irawan Irawan, Joan Hesti Gita Purwasih
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 58-65;

Social changes that make society can influence the apparatus. Social changes have an impact on families in Indonesia. The narrower the workforce is coupled with the increasing needs of the family, the older the migrant worker works. As a result, the roles and functions of the family do not work properly. The impact is that the children commit juvenile delinquency. Like it or not, parents still guide their children and understand sexual education so that children do not engage in deviant behavior. This research method uses descriptive qualitative methods. The research focuses on how migrant workers instill sex education in children. There were six informants including 3 migrant workers and 3 migrant workers. Data techniques are observation and open interviews. The results of this study indicate that each migrant worker has a way of imparting sexual education to children. Differences in the cultivation of character education are motivated by several factors. One of them is the cultural factor of the country where the parents work. Furthermore, the acceptance of children in sex education and its application is almost similar. Children still maintain the limits of norms that apply in society.
Vinita Susanti, Reni Kartikawati, Irwan M Hidayana, Ida Ruwaida, Lusiana Rumintang
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 110-117;

South Kalimantan Province is the province with the highest number of child marriage cases, according to data from the Central Statistics Agency (BPS) in 2017 and 2019. This has resulted in various negative impacts, one of which is the high maternal mortality rate, as well as the low human development index (HDI) in the province, which is placed at the 22nd position from 34 provinces in Indonesia. This paper aims to examine various strategic actors who can prevent and reduce the practice of child marriage in South Kalimantan Province in three levels of analysis: the macro, mezzo, and micro levels. This paper seeks the relationship between the three aspects of structure, culture, and social processes at the three macro, mezzo, and micro levels, as the concept of analysis used to prevent child marriage practices from a child protection perspective and SRHR issues. This study uses a qualitative approach through in-depth interview methods to key policy makers and is supported by focus group discussions (FGD) to participants in discussions from various backgrounds, both government agencies, and non-governmental organizations concerned with the issue of child and women's protection in South Kalimantan Province.
Ihsannudin Ihsannudin, Sukmo Pinuji, Rif’Ah Inayati, Subejo Subejo, Suadi Suadi
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 101-109;

Small islands have the nature of remoteness and vulnerability and commonly occupied by multi-ethnic communities that cause differences in the way they perceive natural resources. This study aimed to find out the communities perceptions on the importance and threat values of resources. This study was conducted through a survey method in Masalembu island, Sumenep Regency, East Java, Indonesia. The data were analyzed using descriptive frequency analysis method. The study shows the resources perceived very important are the sea, mosques and 4 resources with the same score (schools, madrasah, public health centers, and markets). Meanwhile, the top 3 resources that highly threatened are the sea, breakwater, and sand mining. There exists a paradox for marine resources because they are perceived very important and contrastively very threatened at the same time. Comprehensive regulations, programs, and policies are needed in the development related to the sea. In this case, social development, education, health, and economic cannot be ignored. Rehabilitation of mangrove vegetation should be encouraged in ex-mining and abrasion areas, taking roles asbreakwateras well as a means to increase the wealth of marine and coastal resources.
Helmy Faizi Bahrul Ulumi, Muhammad Syafar
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 23, pp 118-128;

The development agenda that designed in the Sustainable Development Goals (SDGs) in 2030 is a challenge for all global stakeholders. This article aims: 1) To identify ecotourism that is develop based on the social capital and local wisdom of community in Tunda Island, 2) To identify the development of community-based ecotourism in the industrial era 4.0 through digital technology, 3) To analyse of benefits of digital technology for ecotourism development. The method used through field study with descriptive qualitative research type. The results of the study show that are: 1) ecotourism that has been developed by the community focuses on social capital and local wisdom of the community, 2) Digital technology application on the implementation of ecotourism development conducted through the provision of websites and social media by community of Tunda island, and 3) Benefit of digital technology has an impact for socio-economic of community and acessability dealing with ecotourism management. Furthermore, enhaching human capacity needed for community to improve Tourism Group (Pokdarwis) as a social institution that has a role in developing ecotourism in Tunda Island.
Alan Darmawan
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 245-255;

This article deals with an agrarian dispute that has expanded from the ‘plantation belt’ to the swampy area on the East Coast of North Sumatra, which intertwined with a colonial legacy, environmental issue, Masyarakat Adat discourse, and recent political development. I conducted fieldwork in 2014 and periodic visits in 2015 to live among the community, observe, discuss, and document the events that occurred in the periods, and analyze them historically and also in the recent socio-political and economic context. Focussing on a community called Orang Paluh who are mostly the descendants of the ex-plantation labors in Percut residing on the marshland named Paluh Merbau, this research looks at their attempts in dealing with land grabbing, the change of land use, and in negotiating with the restriction in utilizing mangrove trees in their surroundings. In such a social arena of the dispute, Orang Paluh played multiple strategies against land grabbing through mass mobilization, legal dispute, political support from the local political elites, and an alliance with Badan Perjuangan Rakyat Penunggu Indonesia (BPRPI), which holds a mandate as a regional branch of Aliansi Masyarakat Adat Nusantara (AMAN).
Lengga Pradipta
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 286-293;

West Sumatra province is the homeland of Minangkabau ethnic group, which possess a strong adat and Islamic value principle; ”adat basandi syara’, syara’ basandi kitabullah” and also prioritizing women as the key person in clan (suku). Aside from its cultural and religious aspects, this province is also prone to disasters. These disasters are directly impacted on Minangkabau people’s livelihood, especially women. In Minangkabau society, women have a crucial role because they are the leader of Rumah Gadang (big house owned by community). This situation puts women as the problem – solver in any occasion, especially when it comes to disaster issues. The aim of this study is to understand the resilience of Minangkabau's women, which focused on their coping strategies at pre, during and post disaster, and how the local knowledge will be applied in this condition. This study used a qualitative methods; observation, in-depth interviews (with local leaders and Bundo Kanduang) and also used secondary data. The findings depict some strategies could be taken by women at disasters, including; mamagang sawah (organizing the paddy field activity) and also badoncek (an ancient tradition which similar with arisan). Those strategies showed a strong connection between women, traditional practice and resilience.
Siti Khoirnafiya
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 178-186;

Penghayat is often marginalized with heretical and syncretic stigma. However, the negative stigma is not true for them. They believe their “religion” is pure and not a splinter from any religion. It represented by their Kebaya. The existing literature or previous studies on the Kebaya of Penghayat is limited. Therefore, this study specifically aimed to discuss their Kebaya, with case the Sapta Darma community in Jakarta. This research was conducted with a qualitative approach, through an interview, observation, and literature study techniques. Then in data analysis tend to use interpretive symbolic and discourse analysis of material. This study found that the material (Kebaya) is an important part in disclosing identity to "religion". The white Kebaya symbols as a narrative to represent positive connotations, then share with others to build strong image in their problems of negative stigma. By taking narratives of activist and dynamic in landscape, geography, history and mobility, this paper shows the significance of using of the material, the meanings and the discourse in social interaction of religious group in survive their ritual practice.
Deni Alfian Mba
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 198-207;

Tourism is continuing on growing to become one of the world most powerful economics powers and the main mover of the country’s economic system. Unfortunately, one the other hand, tourism can also promote harmful effects on social culture and environment. Therefore, it is necessary to develop a sustainable tourism strategy. Ecotourism as an alternative sustainable tourism that offers not only economic benefit but also nature preservation. This research focuses on the local’s adjustment towards the global tourism culture. This research which took place at Liang Ndara ecotourism village is meant to answer two main questions of firstly, how the locals adapt to the tourism phenomenon which situated in Labuan Bajo, NTT. Secondly, how they managed to succeed the adaptation process. In order to answer these questions, this research was conducted in qualitative methodology. This paper argues that the locals of Liang Ndara was able to adapt to the new realm of tourism, of ecotourism. They were capable of managing the financial benefit as well as the nature and ecology preservation. The most essential factors of the success was the sensitivity towards the change that is taken place in their surroundings. In addition to the sensitivity factor, there was a role model for the locals who developed the ecotourism. Moreover, it was the openness to build the network with different parties especially NGO that support the ecotourism which determined their success.
Nazli Ismail, , Muhammad Yanis, Dian Darisma, Faisal Abdullah
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 276-285;

Most of the Singkil communities live along the river banks. Their long-term experience has generated some local wisdom in flood hazard mitigation and adaptation. To revitalize the values of the local wisdom, we have researched Cingkam Village, Aceh Singkil District, Aceh Province. A descriptive exploratory method was used in this study. Field data were collected based on field observations, interviews with local communities, and in-depth interviews with community leaders and local government regarding knowledge, experience, implementation, and possibility of developing the local wisdom. The results showed that the Singkil community practice local wisdom on structural mitigation and adaptation in flood hazards. They constructed floating buildings, namely sapao metungkhang, lampung, and bagan, made of logs drifting along the river. The buildings are practically effective, so that daily household and communal activities can still be carried out both in normal conditions and during flooding. However, they tend to disappear due to several factors including shortages of raw materials, progress inland transportation development, relocation of community far from rivers, and dimmed water transportation routes. Although the practices are starting to be abandoned, they still have the potential to be preserved and developed for both flood risk reduction and tourism destinations.
Zeni Eka Putri, Azwar Azwar
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 236-245;

Padang City has a low resilience for earthquake and tsunami disaster. Actually, social capital can be used as a strategy for overcoming impacts and efforts to reduce the level of risk of disaster. According to Siegler, social capital has four aspects, there are personal relationships, social network support, civic engagement, and trust and cooperative norms. The research objectives are: 1) Describe the knowledge and experience of vulnerable groups in dealing with disasters (earthquake and tsunami); 2) Identifying vulnerable groups' social capital as a disaster risk reduction (DRR) effort; 3) Describe the opportunities and obstacles/threats in the use of social capital as an effort to disaster risk reduction (DRR). The research method is qualitative with a case study. The location of this research in Pasie Nan Tigo, Koto Tangah District, Padang City. The determination of informants is a purposive sampling technique. This research has 22 informants. The criteria of informants are; 1) Have settled in a red zone area for at least 5 years; 2) The distance between the house and the beach is a maximum radius of 3 km. The results of the research are; 1) Vulnerable groups have the knowledge and experience about disasters; 2) Social groups already have social capital in 4 aspects of social capital such as personal relationships, social networking support, civic engagement, and trust and cooperative norm; 3) Social capital has opportunities and challenges from the internal and external side. Keywords: Social Capital, DRR
Dwi Anggi Wulandari, Marzuki Marzuki
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 187-197;

The purpose of writing this article is to find out the Simbur Cahaya Law in regulating marriage law in the Palembang Sultanate. In this paper the author focuses on the Marriage Law in Palembang, because many people in Palembang currently use the marriage law that existed during the Palembang Sultanate. The use of marriage law in the Palembang Sultanate was used to preserve the noble cultural values that have existed since ancient times. The cultural values contained in the marriage law in the Palembang Sultanate are currently dynamic, adjusting to the existing conditions in the Palembang community. This article was compiled using the library research method, which is a method of collecting data by utilizing sources and library materials. The result of the conclusion obtained is that the Simbur Cahaya Law is a law that adapts Islamic and customary law. On the initiative of Ratu Sinuhun, the law was made as a general rule in all the Palembang residences. The law contains regulated public relations including regulations in the field of marriage and single girl, clan, village and farming, clan, and punishment. The marriage ceremony ceremony in the Sultanate of Palembang is explained in the Simbur Cahaya Law in the first chapter which explains the custom of single and married women is in article 1, article 4, article 5, article 12, article 13, and article 14 which explains how ethics in good relations men and women, and marriage. The stages of the traditional wedding ceremony are: 1) before the wedding, namely madik, menyenggung, meminang atau ngelamar, berasan, mutus kato; 2) the implementation of marriage; and 3) after marriage.
Primandha Sukma Nur Wardhani, Samsuri Samsuri
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 256-263;

The purpose of writing this article is to find out about the basic principles of life followed by sedulur sikep as part of the diversity of Javanese culture. Therefore there is a need for cultural preservation which is characterized by the basic principles of the life of the sedulur sikep. Articles compiled using the library research method is a data collection method that is carried out by utilizing library sources and materials. The result obtained is that sedulur sikep is a community group that still has and maintains its social foundation based on traditional values it adheres to. This community has a lot of local wisdom, among others, having a harmonious and sumeleh attitude, giving a good example of attitude, not talking (taking), not pethil (taking things), etc. The principle of harmony is not to like to be adored, not to get angry when reviled. The living person must: correct, be in harmony, understand others, behave cautiously, understand himself, be sensitive, patient, submit, and be mentally happy.
Sofa Marwah, Soetji Lestari, Tri Rini Widyastuti
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 217-225;

The oral history of the birth of dolalak dance differs from other traditional dance legends in Java, such as ronggeng, lengger or tayub. The birth of the traditional dances is related to female figures. The dolalak dance was invented by native soldiers (male) during the Dutch colonial period. This paper aims to examine dolalak as an arena of power and the contribution of women to dolalak in the context of historical reflection. This research is a qualitative study that uses data collection techniques by interviewing, observing, and is supported by documentation studies as well as related previous research. The results of this study show that dolalak becomes the arena of power in its invention. There is a major power in interpreting the invention of dolalak, namely by soldiers (men). As for its development, the dolalak becomes an arena for power struggles that surrounds it. The dolalak is performing art. The dolalak also a medium for spreading Islam, and then the power by the state over it. The power struggles of dance operate and be practiced, from one meaning to another, until the power of state enters. It strengthens the theorization of power. It will continue as a practice of power. In this context, the contribution of women as figures preserving the dance is vulnerable to the invisible. Dolalak dance is mostly performed by female dancers and this has become an icon for people in Purworejo Regency, Central Java. Therefore, it is time for women as traditional dance preservers to be narrated and fill in public knowledge.
Fitra Endi Fernanda, Samsuri Samsuri
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 168-177;

The Lampung tribe is a minority tribe established by Lampung Province. The Lampung Province became a destination for population migration, so Lampung was discussed by Javanese, Sundanese, Balinese and so on. As a minority tribe, the Lampung tribe needs to strengthen its cultural identity among the people so that the cultural values of the Lampung tribe are not lost. Piil Pesenggiri is a philosophy of life that has become the cultural identity of the Lampung tribe. The purpose of this study is to explain the principles of Piil Pesenggiri so that its values can be rebuilt. This article was written in the literature study method with a collection of various sources of books, journals and research on the Piil Pesenggiri. The results show four principles of Piil Pesenggiri that need to be revived, namely juluk adek, nemui nyimah, nemui nyapur and sakai sambyan. Cooperation between all parties, namely traditional leaders, community members, academics and the government, is needed to revive the principles of Piil Pesenggiri.
Irmalini Syafrita, Mukhamad Murdiono
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 151-159;

The purpose of writing this article is to determine the Gawai culture in shaping the values of solidarity among the Dayak tribal communities in West Kalimantan. This article was prepared using the library research method, namely the method of collecting data by utilizing literature sources and materials. The result of the conclusion is that Gawai is a traditional Dayak ceremony which has become a tradition to this day. The Dayak gawai is one of the traditional ceremonies which is still actively carried out by the Dayak people. The Gawai Dayak traditional ceremony is one of the sources of local history in West Kalimantan. The implementation of the traditional Gawai ceremony aims to ask for safety and gratitude to God for the harvest which is usually done every one year. The traditional Gawai ceremony is held after the main harvest and ends with the traditional ritual of Rising Dango and reciting incantations and prayers or commonly known as Matik which aims to ask for blessings to God or Jubata. The implementation of the traditional gawai ceremony requires the involvement of all Dayak tribal communities to be able to work together in the preparation and implementation. Therefore, gadgets become the media needed to renew the spirit and sense of solidarity between Dayak tribal communities in West Kalimantan. The Gawai Traditional Ceremony is one of the very sacred religious rituals for the Dayak Tribe, therefore the Gawai Traditional ceremony only involves the Dayak Tribe. However, as the times progressed, the government tried to preserve the traditional Gawai ceremony, so that it became a routine tourism agenda in Pontianak City every year.
Hipolitus Kristoforus Kewuel
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 160-167;

Death is a part of the reality that will come to everyone. It is not a silly reality and it is not the reality that ends one’s life, instead the reality carries oneself to the two-dimensional new life. First, dimension of eternal life that is personally lived by oneself and at the same time related to theology and the religion studies. Second, the dimension of social life among the one’s living family and at the same time related to the realm of customs and culture. By the ethnographic methods, this research is more focused on tracing the practices of death rites to uncover the power of death to revive the community. The results of the research show that the death rites are aimed at the organization for better community to live together. Through the death rites, the relatives are asked to be introspective, open, and ready to reconcile with anyone not only with those who are directly in conflict, but also with all people who are potential for conflict as anticipatory actions.
Arif Wahyudi, Eny Kusdarini
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 226-235;

The industrial sector is one of the economic drivers in a region. Meanwhile, the industrial sector development in Bima Region is still poorly managed, especially the center of the Tembe Nggoli weaving industry. Therefore, there is a need for efforts by the NTB provincial government to properly manage it. Local economic development which can be done for the product is by using the industrialization concept. Thus, the purpose of writing this article is to examine the industrialization concept by the NTB provincial government as an effort to develop the local economy. The results showed that industrialization efforts by the NTB provincial government included trainings which are based on skills affirmation, business management, production equipment assistance, capital assistance, and even the value of packaging and marketing coverage workshop. The outcome of the training is to provide an expansion of employment opportunities, increase the quality and production capacity. This article used a literature approach, by examining several journals, books, electronic printed documents, and information relevant to the study. The discussion of the article is divided into several parts, 1) Characteristics of the typical woven pattern of Bima Tembe Nggoli; 2) Industrialization as an effort to develop the local economy; 3) Discussion; and 4) Conclusion.
Yulkardi Yulkardi, Jelly Jelly, Yunarti Yunarti
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 264-275;

This paper aims to analyze early marriage in the village of Sialang. Early marriage is caused by pregnancy outside of marriage. Early marriage is used as a solution to social problems, one of which is pregnancy out of wedlock. customary, religious and government institutions fail to solve the problem of pregnancy outside of marriage. These three institutions are called tigo tali sapilin. The approach used in this study is a qualitative approach. The data collection techniques used were in-depth interviews and observations. The findings of the study indicate that there is a system dysfunction experienced by the tigo sapilin cord. The dysfunction of this system on the other hand also results in irrelevant consequences, namely doro. This phenomenon is analyzed using Robert K. Merton's theory of social system dysfunction
Lena Selvia, Sunarso Sunarso
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 208-216;

Indonesia has a geographically vast area which results various daily ways of life and living habits that shapes culture and custom diversity. Indonesia consists of thousands of developing customs and tribes. The diversity of local customs and cultures in society contributes to social interaction among one tribe to another. The purpose of this study is to describe the cultural diversity found in the Dayak and Banjar tribes of Borneo. Each tribe has a unique culture with its own distinct as an identity to keep its existence, such as the cultural diversity of Dayak and Banjar tribes in Borneo that can affect relationships between the two tribes. The article used literary methods by collecting relevant reference sources from books, journals, researches, and other resources. The results show that diversity can cause conflict, even though conflict have occurred, it does not mean that the Dayak and Banjar tribes are intolerant. Each tribe has a strong culture and mutual cooperation to protect unity. They live on the same island with mutual respect and they respect cultural diversity. The interaction between the Dayak and Banjar tribes that appreciate each other's customs and cultures preserve the culture itself. The customs and cultures that developed in the Dayak and Banjar tribes serve as a source of harmony, with an understanding that they came from the same ancestors, and the awareness that they have a brotherly relationship contributes to values of trust, tolerance, and mutual cooperation between the tribes.
Ali Imron,
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 121-130;

This article discusses the marriage system that occurred in the Lampung Saibatin community. This study examines how the marriage system change based on their own needed. This study was an ethnography research that would be described qualitatively, this is intended because the concern of the research is the way of life of the Lampung Saibatin community. The results showed that the Lampung Saibatin marriage in the 1970s underwent a change from a very strong Bujujogh with patrilineal to a Semanda marriage system. Lampung Saibatin community develops a new marriage system using Semanda which is an influence of the Minangkabau people, this is done by Lampung Saibatin people because they are reluctant to be called a failed family or ”mupus”. This study sees that the changes that occur due to two vital elements are that emerge from within the Saibatin community itself which includes privilege and economy. Meanwhile, external factors are new cultures that come from other people, get a better education and government policy.
, Suharno Suharno
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 102-111;

The plurality of Indonesian, beside of becoming a property, also becoming a boomerang for the unity of a nation. The conflict that arises will not resolve if they are left casually. The disputes can be overcome and avoided if the society can build positive social interaction among fellow. Therefore, in facing conflicts, it is necessary to realize that an ethnic group is not a social group that must be considered by, however, a local knowledge that is store in a culture of ethnic groups. This research aims to determine the social interaction of South Sulawesi’s communities, namely the ethnic of Bugis, Makassar, Mandar, and Toraja. Those four ethnics have had cultural characteristics that have been being a customs and philosophies of their lives because they have normative elements values that can bind their members. This research is compiled through a literature study in which the data obtained from various books and journals. The result reveals that the ethnics of South Sulawesi have been building social interaction based on the culture of Siri’ Na Pacce and Sipakatau, which are the main foundation in building positive communication among fellow. Those cultures must be well implemented and maintained in building social interaction.
, M Saidi Rifki
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 48-59;

There are seven groups of unofficial religions (penghayat kepercayaan) in Pekalongan District. The issuance of Constitutional Court (MK) decision No. 97/ PUU-XIV/2016 did not automatically fulfill their civil rights. There were various obstacles to implement the constitutional court decision. Therefore, this study specifically aimed to review their existence and the fulfillment of their civil rights after the Constitutional Court's decision. With a qualitative approach, and descriptive and literature methods, this study found that the social access of penghayat kepercayaan, such as the inclusion of their beliefs in the religion part of the Identity Card ("KTP"), the availability of penghayat kepercayaan teachers at school, or marriage registration, was yet to be fulfilled. The main obstacles were caused by the inadequate data collection of the penghayat kepercayaan population. Another obstacle was that, although the acceptance of the rest of the community towards the penghayat kepercayaan communities was quite good, the penghayat kepercayaan communities were still concern about them. Past discrimination seems to be main factor. For this reason, responsive works of the Pekalongan District Government are urgently needed to validate the data of penghayat kepercayaan communities and facilitate the social interactions across different communities to nurture a harmonious life in the district.
, Marzuki Marzuki
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 38-47;

Indonesia is a multicultural and diverse nation. one form of diversity in Indonesia is the issue of religion. Diversity in terms of religion can trigger conflict, which can damage Indonesia's culture which is so tolerant among fellow religious communities. Indonesia has the values of local wisdom that form the basis for the creation of religious harmony must be maintained and preserved. This study used a qualitative approach to the type of case study research. This research aims to determine the harmony of religious community trough local wisdom. The results showed that religious harmony in the perspective of local wisdom in the city of Kupang through: Nusi (cooperation). Butukila (bond and hold a sense of brotherhood. Suki Toka Apa (supporting and helping each other. Muki Nena (a sense of belonging and belonging)) This philosophy is a guideliness for the people in Kupang, namely "Lil Au Zero Dael Banan" that in building and maintaining the City Kupang for the better is the duty of all citizens regardless of religion, ethnicity or race.
, Mukhamad Murdiono
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 10-18;

Bima has many traditions and local wisdom that should continuously preserve, one of which is the traditional ceremonies of Hanta Ua Pua. This tradition is one of the Bima conventional ceremonies in the context of enlivening the birthday of the great prophet Muhammad. The purpose of writing this article is to find out the implementation and values contained in the Hanta Ua Pua traditional ceremonial religious tradition as an effort to preserve Islamic culture in Bima. This article prepares using the method of library research, which is a method of data collection that is carriers out by utilizing the sources and materials of the library. The results and conclusions obtained are the traditional ceremonies of the Hanta Ua Pua ceremony, which are a memorial and a tribute event to the teachings of Islam and scholars. Done since the Sultanate of Bima. The values in this ceremony divide into three, namely social values, spiritual values, and educational values. The Hanta Ua Pua traditional ceremonies are evidence of the entrance and development of Islamic culture in Bima, which is expected to grow and develop the character of the Bima people who can continue to hold fast to Islamic teachings. However, along with the times, the ceremony began to fade in Bima.
, Samsuri Samsuri
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 142-150;

This article is aimed to raising awareness for pluralistic Indonesian. Awareness to be able to appreciate anything about the differences in Indonesia, including those who are from Papua. Indonesia is now has any issues of tolerance. Although there are many public slogans or appelas to be tolerant, in fact not a few cases of intolerant attitudes occur. There are so many cases that lead to racism in Papuans. Ethnocentrism attitude told us how someone from a certain group feels better than another group. This will be linked to the intolerant attitudes to the Indonesian people towards Papuans, and learning study implications of what happened from that situation. The purpose of this article is to build awareness of all Indonesians to reduce their intolerant attitude towards Papuans. This article used the method of literature review. Some of the literature taken is, among others, related to the literacy of tolerance, Papuans culture and some cases of Indonesian intolernace towards Papuans. The results of research through this literature study found that intolerant cases carried out by non-Papuans against Papuans had implications or the attitude of Papuans who became inferior, lacked confident and felt unappreciated.
, Astrid Qommaneeci
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 29-37;

This article is the result of research conducted with the aim to determine the effect of traditional graduation traditions on increasing community motivation in continuing education to tertiary institutions. The Traditional Graduation Tradition is the awarding of a degree given by the Indigenous Institution of 50 Tumbi Lempur Indigenous Peoples to local sons and daughters who have completed a Bachelor, Master, Doctoral degree, or Professor. The awarding of this title is carried out royally every year on the second of Shawwal. This research uses a descriptive qualitative method where data is collected by observation, interview, and documentation study. The results showed that this tradition is still carried out by the community until now because this tradition has grown a very large motivation for every child and parent to be able to continue their education up to college. This motivation arises both from internal and external from the community. One of the external motivations arises because of the pride felt by each family when their children are given a title in front of the entire community of Lekuk 50 Tumbi Lempur. While internal motivation arises, one of which is due to the desire of children to achieve achievements and reach goals so that they can boast of the family.
, Suhari Suhari, Antoni Antoni, M. Ali Mauludin, Galuh Nashrulloh Kartika
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 90-101;

Paloh is an unseen tribe in the City of Truth or a place where Bunians are believed to have supernatural powers up to now from Kalimantan and its surroundings. The purpose of this study is to describe the Paloh community's belief in the existence of the City of Truth inhabited by subtle people, which isinvisible to the presence of the City of Truth. However, in the eyes of the mind, Paloh is a city for magical creatures that are more beautiful, majestic, luxurious, complete facilities and infrastructure compared to West Kalimantan. To obtain the required data, a series of Paloh community interviews, field observations and documentation have been successfully carried out. The results of this study include that the Paloh people who are still thick with sacred values believe that the Paloh area is the City of Truth. So that the Paloh community still applies restrictions and prohibitions that cannot be violated by anyone who comes to the Paloh forest. If there are people who violate restrictions and prohibitions, then they will receive the consequences in the form of illness, mental disorders such as crazy, stress and even to death. Therefore, Paloh is called the Truth Person, because if they come there with no good intentions, they will be warned by the Bunian people. On this basis, so that now Paloh is still known as the City of Prohibition for those who are intended to do wrong and evil.
, Izak Y. M. Lattu, Rama Tulus Pilakoanu
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 19-28;

This article aims to analyze the appreciation of women in the Pinamou ritual as an initiation ritual for women. The method used is a qualitative research method, with data acquisition through observation, interviews, audio-visual material, and literature studies. The study found in Pinamou ritual has an appreciation for the women who see in mythology about women. Then, it shows the figure of women as the successors of the life of a community and also as a source of blessing for both personal and community living in the community. The Pinamou ritual also has an affirmation of the initiation ritual that must carry out to reach the customary order in the community and become a place to look back at every meaning in the ritual performed.
, Dian Kurnia Anggreta, Faishal Yasin
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 131-141;

Diversity is a fact inherent in Indonesia, a country that consists of various ethnic groups, religions, cultures, and customs from Sabang to Merauke. But on the other hand, in many cases, this diversity can also threaten the integrity of Indonesia whose motto is “unity in diversity”. A lot of cultural friction to ethnic and religious conflicts has coloring the dynamics of Indonesian diversity from the Orde Lama era to the present. This is clearly a serious threat to Indonesia’s integrity. Since the Reformation era, the Indonesian government has adopted a multicultural approach to solvemulticultural issues. This paper describes the values of multiculturalism that can be used as a spirit in organizing the social system among a plural society. Education, both formal and informal, constitutes a strategic institution to internalize those values of multiculturalism. The research method uses a literature review, with a hermeneutic approach. The findings of this study, the process of internalizing multicultural values through education involves the environment, actors and schools. The success of the internalization process is determined by the mutual support between knowledge, process and acceptance of the values of multiculturalism.
, Semiarto Aji Purwanto
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 1-9;

This article aims to analyze the relationship between state and illegality which taking place at the center, namely in Jakarta. The study becomes significant for examining how mechanisms and relations of non-state and state actors occur. Many ethnographic studies of illegal activities, such as gold mining, logging, and fishing show that such businesses take place on the periphery or border where the state has weak control over such places. Data is conducted by literature study and short field observations.Our case studies of illegal trade in the bird market in Jakarta will question the Weberian perspective which defines the state as a legal and rational institution that will always enforce control in its territory. In this article, we consider the state as a relational arena where it is possible for various actors, both non-state and state actors, to participate in illegal activities through contestations or collaboration to achieve their respective interests or goals.
Roy Kembar Habibi, Eny Kusdarini
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 60-69;

The purpose of writing this article is to find out the traditional marriage culture of pepadun in North Lampung as a legacy from the ancestors of pepadun. Therefore there is a need for cultural preservation that makes the hallmark of pepadun traditional marriages in North Lampung. This article was compiled using the library research method, which is a method of data collection which is carried out by utilizing sources and library materials. The results obtained were the culture of pepadun marriage in North Lampung, the cultural heritage of the people of North Lampung, which had existed since the early traditional wedding ceremonies. In the wedding there is a meeting of the bride and groom's family, a meeting of the indigenous tribes of pepadun, a procession of marriage in the wedding, and there is a release dance for the bride and groom, and there is a dance that will invite the bride and groom to dance in the evening. fund. The pepadun community has never let go of the culture of marriage that had been passed down by previous ancestors. The conclusion of this research is the culture of customary marriage of pepadun into a marriage culture that cannot be abandoned by the pepadun community, especially in North Lampung.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 81-89;

Culture is a custom made from long ago. The fundamental thing of culture is the presence of predecessors or ancestral information either written or unwritten. The local culture of java still in jepara district is a ‘nyumpet’ tradition. The study aims to describe how to preserve local culture in Indonesian tradition especially the ‘nyumpet’ tradition in jepara district securitate so society so that the younger generation will not forget the culture that has been built up long ago. This article was prepared using a library study method where the data obtained came from various books, journals, theses and several libraries from related sources. The scope of this study is expected to shape the fine young generation, responsible, and active generation of young people in local cultures. The ‘nyumpet’ tradition is a ritual performed by some people jepara kejawen. The nyumpet ritual is performed when there is a wedding ceremony or circumcision.
Revaldo Pravasta Julian Mb Salakory, Izak Yohan Matriks Lattu, Rama Tulus Pilakoannu
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 70-80;

This article analysis about Teong Negeri has folklore centrality of community local name of Muslim-Christian socio-cultural network in Maluku. This study is qualitative research. Data were collected through interviews, documentary studies an observation. Methods analysis employed was descriptive qualitative. In the folklore of the village Wassu of Erihatu Samasuru (Christian), it has pela of the village of Haya Nakajarimau (Muslim) which means leader (older brother) for his three brothers, the village of Hatu Silalou (Christian) and the village of Tehua Lounusa Amalatu (Muslim). Communal narratives bind and become a link to give spirit to identity because society listens to local stories about Teong Negeri that have strong meanings, believing in each other. The four villages, in central Maluku, which are Wassu, Haya, Hatu, and Tehua, use the Teong Negeri symbol as an identity to maintain relations of kinship bond. The network that was built was challenged when the religious communal conflict happened, but the spirit towards the culture was always unheld. Teong Negeri became a symbol of central identity towards the traditional village that was able to regulate the socio-cultural system of every village in Maluku. not only for every community that has a bond of brotherhood or ethnicity. However, it becomes a universal symbol when, as a socio-cultural capital that is able to bridge the community from outside (buton migrants) based on cross-generation dialogue carried out by early generations of indigenous Maluku people with Buton migrants (migrants) in Maluku in order to have knowledge about the relationship harmonious.
Muhammad Rafi, , Baskoro Wicaksono
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 112-120;

This article is a study of the process of the rise of Riau Malay Identity Politics when it was previously marginalized in the New Order era. The purpose of this article is to look at the stages in the formation of identity politics in restoring the glory of Malay culture in Riau province. This research is descriptive-explorative library research that explains and explores ideas about Riau Malay identity politics by answering questions in problems identified based on reading results and data interpretation related to the research theme. The results showed that after the reforms, the political elite of the Riau Province government tried to strengthen Malay identity with a variety of policies that were disseminated. Then, the negative views that were often directed towards ethnic Malay in the past, were rectified again by giving Islamic values to all the lives of the Malay people. Furthermore, the Local Government and the Riau Malay Customary Institution try to re-socialize the importance of the use of Malay as the origin of Indonesian.
Nola Mutiara Asril, Maihasni Maihasni, Alfitri Alfitri
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 194-201;

This article is about nurses who continue their education to universities it required by law no. 38 of 2014 of Nursing to continue to level SI (university graduate). According to by law declared a nursing graduate Sekolah Perawat Kesehatan (SPK) who did not continue their study, will be a nursing assistant or administrative personnel. However, they do not get the task of study and only get the permission of studying and this keeps them working when they have to follow the SI education program. As a mother, worker, and student, nurses have three roles, the busy of these three roles need to be bridged to align themselves as a social being that connected to the community environment. The research question is what is the solution undertaken by students who work as nurses to save the role of the community? This article will show that Minang women who continue their education and work as nurses trying to save their role in their community at the time they are busy.
, Suharno Suharno
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 211-217;

Bima people are known to be very religious, one of them being the Bima women who always cover their genitals. One of the well-known covers of genitalia in Bima is to use a Sarong, called the Rimpu. The purpose of this study wants to know the Rimpu culture as the existence of Islamic women in the land of Bima. This article compiled using the library research method. The results provided are Rimpu is genital cover clothes made of Sarong. The Rimpu has been in Bima since the first time Islam entered and applied to the sultanate in the land of Bima. The Rimpu divided into two types, namely regular Rimpu and Mpida Rimpu. The usual Rimpu split into two, namely Rimpu Colo and Rimpu Cili. The Rimpu Mpida divided into three kinds of Rimpu, namely, Rimpu Mpida, Rimpu Gala And Rimpu Cili. The Rimpu has multiple functions in addressing the times, as a religious identity, distinctive characteristics of Bima culture, and protector of women in interacting with the opposite sex. Nowadays, the government is trying to preserve it by holding a cultural parade every year.
, Afrizal Afrizal, Indradin Indradin
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 177-184;

In the election, the conflict will always exist. Whether it is a conflict between the election participants, between the participants and the election organizers or among the election organizers itself. The purpose of this research is to analyze the contribution of the Election Conflict Regulation on handling the election conflict in Sijunjung Regency and to analyze the response of the conflicting parties to the usage of the Election Conflict Regulation in Sijunjung District. This research used a qualitative approach with a case study plan. To see this problem, the researcher used Ralf Dahrendorf's Conflict Theory of Regulation which explains that conflict regulation can affect the high and low escalation of conflicts that occurred. The results showed that in the resolution of conflicts that had occurred both in the 2015 Regional Heads Election conflict or the conflict during the preparation of the 2019 General Election, researcher found that the General Election Conflict Regulation played a role / contributed in resolving the conflicts, where the conflicts could be controlled and resolved properly without any increase in violence. This was proven by the conflicting parties that accepted the decision given by the authorities in its settlement plus there were no other conflicting actors involved in the conflict.
Yusnia Khoirunnisa, Nathalia Perdhani Soemantri
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 254-261;

The cultural shock will be increasingly visible if the newcomer has a cultural origin that is far different from the new culture he is attending. This study aims to see how the phenomenon of culture shock that occurs in French citizens who work in Jakarta. The concept used as a knife of analysis in this study is the concept of Cultural Communication and Cultural Concentration, which includes stages, phases, and forms of Cultural Concussion. The method of this research is using descriptive qualitative with the main data collection obtained from the results of interviews with three French citizens who work in Jakarta. The results showed that the three French citizens experienced a cultural shock in the form of language, food, weather, attitude, order. The cultural shock reactions experienced by them are feeling confused, stressed, homesick, physically ill, and always compare everything with their home country. The stages of cultural shock experienced by French citizens, namely the phase of excitement, the phase of disappointment, the initial phase of resolution and the phase function effectively.
Dharma Kelana Putra
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 236-244;

The similarity of identity such as religion and ethnicity as a primordial aspect becomes a preference in choosing a leader not based on their capability. In the election of the Governor of North Sumatra in 2018, identity politics tended to strengthen in Muslim voters, especially in terms of religion, indigenous issues and natives. This practics of identity politics resulted in a victory for the couple Edy Rahmayadi-Musa Rajeckshah (Islam-Islam). The main question in this study is why identity politics is still relevant to be used by Muslim voters in the Election of Governor of North Sumatra in 2018. The study was conducted with a qualitative descriptive method, in which all data were collected through library studies and internet searching. This study concludes that Muslim voters see identity politics still relevant to use in choosing leaders because they consider Muslims have to be led by leaders who care about Islam. This understanding emerged from previous experiences in DKI Jakarta, namely the Al Maidah 51 incident by Ahok and discriminatory practices against Muslims when led by the non-Muslims and the Muslims who did not care about Islam in various regions in Indonesia
, Siti Fatonah
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 21, pp 218-226;

Media literacy in the digital era has become important. Various layers of society need to understand the importance of digital media literacy. Research subjects were housewives in the Sleman area of Yogyakarta. Research subjects so far have not understood how to intelligently consume media. Media content worries that most of them are negative which can anesthetize the audience. The biggest content from media is entertainment. The media prioritizes entertainment programs that pay less attention to the ethics and norms of society. They don't care about the negative impact of the content displayed. Thus it is necessary to cultivate the media literacy movement for housewives. The method used is content analysis, literature study, in-depth interviews, observation, and FGD. The results of the study show that housewives after being given training, socialization, and FGD on digital media literacy became aware of the importance of digital media literacy. Then they continuously convey to the family and the environment where they are. On several occasions, PKK meetings, the Qur’an recitation group, socialized the importance of digital media literacy. Finally, this digital media literacy becomes a culture especially in Maguwoharjo Village, Sleman regency, Yogyakarta. This village is a pilot village of digital media literacy culture for the surrounding environment, especially the Sleman Regency Yogyakarta.
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