Jurnal Antropologi: Isu-Isu Sosial Budaya
ISSN / EISSN : 1410-8356 / 2355-5963
Current Publisher: Universitas Andalas (10.25077)
Total articles ≅ 198
Latest articles in this journal
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 245-255; doi:10.25077/jantro.v22.n2.p245-255.2020
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).
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 286-293; doi:10.25077/jantro.v22.n2.p286-293.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 178-186; doi:10.25077/jantro.v22.n2.p178-186.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 198-207; doi:10.25077/jantro.v22.n2.p198-207.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 276-285; doi:10.25077/jantro.v22.n2.p276-285.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 236-245; doi:10.25077/jantro.v22.n2.p236-245.2020
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
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 187-197; doi:10.25077/jantro.v22.n2.p187-197.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 256-263; doi:10.25077/jantro.v22.n2.p256-263.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 217-225; doi:10.25077/jantro.v22.n2.p217-225.2020
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.
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 22, pp 168-177; doi:10.25077/jantro.v22.n2.p168-177.2020
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.