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Journal Jurnal Antropologi: Isu-Isu Sosial Budaya

131 articles
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Rita Parmawati, Soemarno Soemarno, Maryunani Maryunani, Agung Sih Kurnianto
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 1-15; doi:10.25077/jantro.v20.n1.p1-15.2018

Abstract:Poverty in forests surrounding communities shows a contrast between wealth of forest resources and poverty. The poverty of forests surrounding communities is seen as inefficient development to rural needs in general and forest management in particular. This study aims to analyze the factors affecting poverty, the relevance and Sustainable Livelihood Approach in poverty. This research was conducted in Argosari Village, Jabung Subdistrict and Mentaraman Village, Donomulyo District, Malang Regency. Sustainable livelihood approach is applied which adapted on five elements: human, natural, physical, social and financial asset. The sample was determined by proportional random sampling method. Participatory Rapid Appraisal (PRA) were used in this study. Quantitative approach in this study using descriptive analysis and Structural Equation Modeling (SEM). Poverti Gap 2 indicator (the number of family member) has the greatest contribution to Argosari poverty. The High Consumption 3 indicator (the number of new clothing in a year that can be bought) has the smallest contribution. Significantly, eight indicators have established in Mentaraman, which is indicated by a p-value less than 5% (0.05). Based on the size of the standardize coefficient, it is found that the Poverti Gap 2 indicator (the number of family member) has the greatest contribution to Mentaraman poverty. Keywords : Argosari, Forest, Mentaraman, Poverty, SLA
Ermayanti Ermayanti, Hendrawati Hendrawati, Lucky Zamzami
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 33-43; doi:10.25077/jantro.v20.n1.p33-43.2018

Abstract:This research article was conducted in the village of Sungai Beringin, Payakumbuh District, 50 Kota Regency. This regency is one of the best in West Sumatra, in the implementation of PNPM-MPd, especially in the village of Sungai Beringin. Achievements were obtained from this village is the improvement of the capacity of the community in physical and economic developing, women activities and helped the community to access the entire potential in the village of Sungai Beringin for realizing independent and prosperity of the community. This research used a qualitative approach, as a case of study with research focused to community participation into PNPM MPd levels, which these phenomena specifically attention about time, place and condition has happened in the village of Sungai Beringin. A result of the research shows that factors which influenced community participation can say still low. Planning of development participation is consistent and seriously from another side in PNPM MPd implementation, which consists of training of community empowerment, especially poverty community, internal factors which influenced are age, status, gender, jobs, and education. External factors also influenced all of the form and community participation level in meeting and discussion active in the meeting.
Amiruddin Ketaren, Pangeran Putra Perkasa Alam Nasution
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 103-117; doi:10.25077/jantro.v20.n1.p103-117.2018

Abstract:This article presents a narrative snippet of circumstances of the food security over the Javanese transmigrants during the Acehnese Freedom Movement (GAM) vs Indonesian Government (NKRI) conflict. The data presented through a case study in Cot Girek sub-district, Aceh Utara district, Aceh. The article ellaborates food availability strategies during the conflict, food accessibility, food security. The narration in this article is presented based on data obtained by qualitative research methods. Primary data obtained by interview (in-depth). The narrative notion in this paper propose that conflict often occurs as a result of some past memories coverage racial exclusion, religion, to political and economic discrimination; including the seizure of strategic resource controls, such as land, water, trade routes, and mineral deposits of the earth.Dissatisfaction that encompasses the disparity of land distribution and discriminatory economic policies that hinder decent living standards for every community. Tensions escalate into violent conflicts especially as economic conditions worsen and people face a subsistence crisis. Conflict is created when everyone feels that they have nothing to lose and are therefore willing to fight for resources, political power, and cultural respect. It is fitting for all parties to ensure social integration in the proper arrangement of economic and political distribution and in the spirit of equality. On the issue of food security, the goal is to create conditions for everyone at any time to gain food to support survival.
Ida Rosida
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 85-101; doi:10.25077/jantro.v20.n1.p85-101.2018

Abstract:This article discusses the Jakarta urban women body in Indonesian consumer culture as reflected in Miss Jinjing Belanja Sampai Mati (2008) by Amelia Masniari. Within consumer culture, consuming commodities is seen as a natural. However, it is the impact of the power (dominant ideologies) that present in that culture. The primary objective of this paper is to explore how the Jakarta urban woman body is constructed within Indonesia’s consumer culture in which portrayed in Miss Jinjing Belanja Sampai Mati (2008) through the character of Amelia Masniari. This is a qualitative research with cultural studies approach. The concept of Mike Featherstone about the body in consumer culture is used to analyze the text. The results show that the Jakarta urban woman body as reflected through Amelia's character is constructed by capitalism, consumerism and patriarchal ideology. The emergence of these three ideologies are seen through contradictions in the text such as the contradiction between values of self-pleasure, social status as well as patriarchal values. In conclusion, the Jakarta urban woman body (Amelia) in Indonesian consumer culture as reflected in Miss Jinjing Belanja Sampai Mati (2008) is site of ideological contestation; capitalism, consumerism and patriarchal ideology. The presence of these ideologies are not mutually tearing down but mutually reinforcing one another and in the end there is coherence between each ideology.
Riau Sujarwani, Fitri Dewi Wulandari, Alfi Husni, Faizal Rianto
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 17-31; doi:10.25077/jantro.v20.n1.p17-31.2018

Abstract:Salah satu program pemberdayaan dari pemerintah adalah program pemberdayaan komunitas adat terpencil. Desa Tajur Biru Kabupaten Lingga merupakan desa yang memiliki banyak suku terdalam yaitu suku laut, fenomena yang terjadi adalah terbatasnya pelayanan umum seperti sarana jalan, penerangan, posyandu dan belum terjangkau pelayan sosial seperti keadaan di atas menjadikan Desa Tajur Biru sebagai sasaran program komunitas adat terpencil. Tujuan penelitian ini pada dasarnya adalah mendeskripsikan Pemberdayaan Masyarakat Komunitas Adat Terpencil Oleh Pemerintah Kabupaten Lingga pada Desa Tajur Biru Kecamatan Senayang Kabupaten Lingga. Menemukan kendala- kendala dalam Pemberdayaan Masyarakat serta mendeskripsikan model Pemberdayaan yang lebih tepat untuk Masyarakat Komunitas Adat Terpencil Desa Tajur Biru Kecamatan Senayang Kabupaten Lingga. Untuk dapat melihat pemberdayaan masyarakat tersebut mengacu pada pendapat Soetomo (2011:96). Teknik pengambilan sampel yang digunakan adalah purposive sampling, yang mana sampel dalam penelitian ini 5 (lima) orang. Berdasarkan dari uraian yang telah dijelaskan, maka dapat diambil kesimpulan bahwa Pemberdayaan Komunitas Adat Terpencil belum mampu memberdayakan masyarakat komunitas adat terpencil tersebut. Kendala yang terjadi adalah selama ini pemerintah sebagai instansi lokal hanya memberikan pembinaan, pelatihan dan pemahaman terhadap pemberdayaan Komunitas Adat Terpencil, namun sarana prasarana belum dapat dilengkapi dengan baik seperti sarana prasarana pendidikan, tempat ibadah dan layanan kesehatan. Adapun saran yang dapat disampaikan adalah sebagai berikut seharusnya ada sarana prasarana pendukung kemudian adanya sekolah yang didirikan bagi anak-anak dari komunitas adat terpencil, merubah pola pengembara hidup dengan program mengapung.Seharusnya ada pola pemberdayaan lainnya seperti membangun rumah permanen di darat untuk masyarakat suku laut.Memberikan kesadaran pendidikan pentingnya pendidikan bagi masyarakat suku laut.
Asrinaldi Asrinaldi, Azwar Azwar
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 57-69; doi:10.25077/jantro.v20.n1.p57-69.2018

Abstract:The Malay penghulu adat have traditional authority that can direct their people to maintain their own identity and existence. In fact, although the function of these Malay penghulu adat is only in the context of customs and culture, but in some cases these penghulu also influence the implementation of local democracy. For example, in the election process of the head of the region, although the function of the penghulu adat leader as a leader can direct the tribe and his people, but this function is rarely used because it is contrary to the principle of propriety in Malay custom. Nevertheless, the presence of this penghulu adat remains important to strengthen the legitimacy of the power of the political elite. This is reasonable because the legitimacy of the Malay customary is very important as a basis for building political support derived from indigenous communities. This article is derived from field research using descriptive qualitative methods. The informants of this research are adat penghulu, members of local elections commissions, bureaucrats, politicians and local academics. This article finds the dimensions of the Malay penghulu adat authority only used to establish Malay identity by strengthening Malay customs and culture. Moreover, the people of Riau are more complex than the social and cultural aspects. Their involvement gives support to the regional head only in order to preserve Malay culture to be accommodated in local government policy and not in the form of political activity. Therefore it is not surprising that every Riau governor is given the title of Datuk Seri Setia Amanah customs so that those who are given this title take part in preserving Riau Malay culture.
Miswanto Miswanto, Mat Safaat
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 45-55; doi:10.25077/jantro.v20.n1.p45-55.2018

Abstract:Riau Islands as one of the tourism destinations in Indonesia that has unique tourist uniqueness. The uniqueness and potential of tourism in the Riau Islands is developed as one of the tourism destinations based on culture and supported by the beauty of nature is very interesting. The emergence of maritime tourism as the most popular place impacts the tourism in the Riau Islands region. Many changes occur due to the development of tourism. However, the most attention is the high level of tourism accommodation development with a very limited amount of land. The limitation does not necessarily stop development and even leads to a higher level of functional alteration that threatens the existence of green open spaces that also impact to other areas as happened in Teluk Village Mangrove, Gunung Kijang District. Beside that, the lack of human resources, especially in Teluk Bakau Village, Gunung Kijang Sub-district, is still not able to compete in tourism sector either in local, national or international scale. If this is left is not impossible that tourism was originally expected to be able to improve the welfare of society it will threaten the welfare of the community itself. Intangible is seen there is a movement of people who are now tend to orient towards profit financially or profit oriented. Because, tourism industry is seen as a profitable activity and able to bring in great revenue.namun, reality in the field shows that the development of Tourism Village has not been side with the community of Teluk Bakau Village. As the development of coastal tourism is a tourism asset sold for tourist satisfaction. However, the development of tourist villages is not aligned with people's lives. The socio-economic life of the Bakau Bay community is unchanged while investors reap huge profits from this tourism activity. In fact, if there is no coastal tourism industry tourism in Teluk Bakau Village will not grow
Yolla Ramadani, Astrid Qommaneeci
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 20, pp 71-83; doi:10.25077/jantro.v20.n1.p71-83.2018

Abstract:Artikel ini merupakan hasil penelitian yang dilakukan dengan tujuan untuk mengetahui pengaruh pelaksanaan kenduri sko (pesta panen) terhadap perekonomian dan kepercayaan masyarakat Kerinci. Penelitian ini menggunakan metode kualitatif deskriptif dimana data dikumpulkan dengan observasi, wawancara dan studi dokumentasi. Hasil penelitian menunjukkan bahwa Kenduri sko (pesta panen) telah dilaksanakan turun temurun dari generasi ke generasi oleh masyarakat Kerinci. Rangkaian kegiatan yang dilaksanakan dalam kenduri sko diantaranya pergelaran seni budaya, Tarei Asyeik untuk mengundang roh-roh nenek moyang, penobatan gelar adat, pembersihan benda-benda pusaka dan syukuran atas hasil panen yang melimpah. Kenduri Sko adalah ungkapan rasa syukur kepada Allah SWT yang telah memberikan rizki dan memohon untuk dilipatgandakan pendapatan mereka lewat hasil panen padi untuk tahun yang akan datang. Upacara ini selain memberi manfaat terhadap masyarakat Kerinci untuk menambah rasa syukur kepada Tuhan Yang Maha Esa juga memberikan pengaruh dalam bidang sosial, yang mana Kenduri Sko memberikan pengaruh pada adanya ikatan sosial yang terjalin antara masyarakat. Dalam bidang ekonomi, Kenduri Sko berpengaruh pada pendapatan daerah Kerinci. Dalam bidang agama, Kenduri Sko memberi pengaruh pada kehidupan kerukunan umat khususnya masyarakat Kerinci yang beragama Islam. Dimana Islam mengajarkan untuk saling tolong menolong dan memupuk rasa persaudaraan antar sesamanya.
Amanda Haruminori, Nathania Angelia, Andrea Purwaningtyas
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 19, pp 125-128; doi:10.25077/jaisb.v19.n2.p125-128.2017

Abstract:Traditional food is considered as one of the identities that makes a nation, and it is caused by the varieties of cultures. Tempoyak (asam durian) is one of the examples of traditional foods, specifically for the Malayan ethnic, and it is widely known in Palembang. The majority of Palembang citizens are known to be nomads, and since durians are abundant in Sumatra, food processing is done to increase shelf life. Tempoyak is the result of fermenting durian for 3-7 days by adding salt into the fruit. Fermentation is one of the many ways of food processing. The fermentation of durian gives tempoyak a unique flavour that combines sourness from the fermentation process and sweetness from the fruit itself. Fermentation is one of the most well-known food processing in Indonesia, and has been known for years. To the Malayan ethnics, tempoyak has a unique taste that can increase ones appetite, and it is usually used as a complementary food for rice, and also spices. One of the foods that use a tempoyak spices is brengkes.
Imam Setyobudi
Jurnal Antropologi: Isu-Isu Sosial Budaya, Volume 19, pp 129-138; doi:10.25077/jaisb.v19.n2.p129-138.2017

Abstract:The core of Wayang stories (Mahabharata, Bharatayuda, Ramayana) is the reflection of human that is always continuously in crisis and emergency situations and conditions. Tragic. Wayang stories raise humanity problems so that the existences of human conception experience the perpetuity of dehumanization, existential instability and ambiguous. The killing of the essence of the human existence purpose on earth. It is an issue fundamentally of anti-human.Shadow play perspective does not rest on human understanding or Knight (Pandawa, Kurawa, Rama, Giant), the heaven God (Bathara Guru), and/or Prabu Khresna, incarnation of Wisnhu God. Wayang stories evoke Togog and Semar angle. Liyan. Grassroots. The general public. Amorphous: No Man is not a knight instead of a brahmana is not god instead of giant.Arises a question that is closely related to the presence of Togog and Semar. Why do shadow play stories present the figure of the them, while the authentic story of the Mahabharata and Ramayana India version does not exist at all? Are Togog and Semar truly actualization of post-human aesthetic and post-human anthropology ideas?The substance of this writing ask us to discuss regarding the idea of Togog and Semar in shadow play into the realm of post-human discourse as a result of dehumanization signs in the frame of shadow play stories. The main focus of the discussion focused on the position of Togog and Semar as the figure as linuwih or great beyond human (knight) and god. Study restriction on the context of Purwa Java Gagrak Jogja and Solo wayang; similarly in East Java, Sunda and Bali, there are also those two figures.
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