Jurnal Kawistara
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RELASI KUASA DALAM PRAKTIK SUKUR BUMI
Full text linkThis writing is a study on the form of power relations in Sukur Bumi as a cultural practice. Sukur Bumi is a sacred ritual activity conducted by the people in Rancakalong as a gratitude of their harvest. Power is not only meant as authority and hegemony, but also as symbolic power. The power has its power to construct knowledge and truth. The power relation is in three level, that is, between the society and Sukur Bumi, the government and the society, and between the society, Sukur Bumi, and the government. In the end, Sukur Bumi has its own power. Its meaning and symbols has the power to control the society and the government. Without Sukur Bumi, both the government and the society do not have their sphere to construct the power
AGAMA NELAYAN: ISLAM LOKAL DI TANAH MANDAR
Full text linkPersentuhan Islam dengan kebudayaan Mandar, dalam catatan Arifuddin Ismail, bermula ketika Islam masuk di wilayah tersebut pada awal abad XVII M atau abad X H, tepatnya 1610 M yang dibawa oleh saudagar Arab Muslim, Syaikh Abdurrahim Kamaluddin, bersama para mubalighdari Makassar. Sebelumnya, kehidupan tradisional suku bangsa Mandar masih dalam suasana hinduistik. Kehadiran Islam di tengah-tengah mereka membawa ajaran dan nilai baru. Pertemuan dua kebudayaan tersebut melahirkan akulturasi antara Islam dengan kebudayaan Mandar (tradisi lokal), yang kemudiaan membentuk suatu tatanan nilai tersendiri menjadi tradisi Islam lokal, seperti kebudayaan nelayan Pambusuang
BUDAYA NASIONAL DI TENGAH PASAR: KONSTRUKSI, DEKONSTRUKSI, DAN REKONSTRUKSI
Full text linkIn the Reformation period, the state regime still mobilizes traditional-ideal values as national culturewithout giving conceptual and operational explanations. In this article, I combine two approaches,cultural studies and postcolonial studies, for reading national culture as represented in some PresidentSoesilo Bambang Yudhoyono’s presidential speeches. I will analyze ideal-but-ambivalent constructionsof national culture in regime’s perspective as represented in those speeches, particularly, in the contextof continuous of national culture in regime’s perspective in those speeches, particularly, in the context ofthe government’s continuous mobilization of traditional meanings as the invisible power for Indonesianpeople, while, at the same time,placing emphasis on economic progress.Instead of a strategic culturalconstruction, national culture produces its own deconstruction and fails to be discursive formation.Further, I argue that the regime operates their governmentality by reconstructing newer nationalculture based on market economics as discursive constructions, which ideally can provide conceptualand material basis for state regime in conducting governance and for citizens in achieving welfare inneoliberal formation
ISLAM SEBAGAI RAHMATAN LIL-‘ALAMIN
Full text linkMaraknya peristiwa terorisme dan kekerasanyang mengatasnamakan Islam tidakpelak menggelitik banyak orang untukmempertanyakan kembali adagium Islamsebagai agama rahmatan lil ‘alamin. BagaimanaIslam yang seharusnya menjadi penyemaiperdamaian bagi umat manusia di muka bumiternyata ditampilkan dengan wajah keras dangarang, bukan saja bagi non-Muslim tapi jugabagi sesama Muslim, melalui bahasa-bahasajihad, kafi r, bid’ah, sesat, dan lain sebagainya.Jika banyak Muslim bertanya-tanya apagerangan yang salah dengan agama ini,lebih-lebih lagi Islam menuai citra negatif dikalangan non-Muslim, terutama mereka didunia Barat yang banyak mengenal Islamdari pemberitaan media. Banyaknya karyayang ditulis mengenai fenomena ini seolaholahberbanding lurus dengan semakinmaraknya kekerasan yang mengatasnamakanIslam. Salah satu penyebabnya barangkaliadalah karya-karya tersebut mengedepank
MEMBANGUN PARIWISATA BERSAMA RAKYAT: KAJIAN PARTISIPASI LOKAL DALAM MEMBANGUN DESA WISATA DI DIENG PLATEAU
Full text linkDevelopment as a process of life change should involve communities as intergral elements. People should not only be regarded as objects of development. The paradigm of the bottom up planning expects people to act as both the subject and object of development. In the context of the development of rural tourism, the planning process should involve the local communities from the beginning. Dieng Plateau as a tourist site has a diversity of attractions, and tourist-oriented villages are designed by local communities to complement the tourist attractions in Dieng. This Study focuses on the participation of the communities in western Dieng in developing tourist villages in their area.Various stages of the planning are completed collectively and then put into action together. By applying action research methods, this study has the following results: (1) the identi cation of problems in the development of rural tourism, (2) the mapping of the potential of rural tourism, and (3) the identi cation of potential inter-agency networking to support sustainable rural tourism in western Dieng
LANJUT USIA: ANTARA TUNTUTAN JAMINAN SOSIAL DAN PENGEMBANGAN PEMBERDAYAAN
Full text linkSocial service and social security for elderly in 2010 only covered 143.131 person (Direktorat PSLU,2010) from expectation to serve 2,4 million elderly, whether it is poor and neglected elderly (BPS, 2010).Government capacity to serve social service and social security is limited, so it needs a new strategyto keep the sustainability of elderly’s life. We must have alternative way to assist them to solve theirpsychosocial and physical vulnerability through empowerment scheme. The psychosocial vulnerabilityof elderly is vulnerability that comprise from economic, social and psychological aspects so that it needscomprehensive understanding to make a program for them. Empowering the elderly will create activitythat will be advantageous for them to use the leisure, create social relationship, decrease felt of loneliness,keep reciprocal relationships with their social environment, increase income, and build their capacity inboth health and skills. The development of a sense of empowerment must consider several aspecteds,including environmental characteristics, social-demographic structures, and cross-generational actors.Alternatives for empowerment programs include productive activities (care housing and non-carehousing) and social activities (volunteering)
RITUAL SEBAGAI MEDIA TRANSMISI KREATIVITAS SENI DI LERENG GUNUNG MERBABU
Full text linkTradition developed in a community should continue to be preserved from generations to generations.Efforts are being made one of which is the process of transmission or inheritance. Transmission can bedone in various ways, one of which is ritual. Rituals which are performed continuously and regularlycan be a good medium for the transmission process. The ritual process of artistic creativity that wasdeveloped by the community on the slopes of Mount Merbabu is an example. Art goes hand in handwith the ritual is one of the transmission mediums used to continue an existing tradition. This researchseeks to show how ritual can be a transmission medium of art, particularly on the slopes of Merbabu
ECONOMYTHS: HOW THE SCIENCE OF COMPLEX SYSTEMS IS TRANSFORMING ECONOMIC THOUGT
Full text linkSejak pertama kali ditemukan, revolusi ilmu ekonomi telah didominasi oleh sistem pemikiran mekanistik dan linier yang inspirasinya bersumber dari ilmu mekanika Newton. Fenomena ini akan berubah. David Orrell melalui buku ini menerangkan bahwa seorang ahli matematika, menunjukkan bagaimana revolusi ilmu ekonomi dipengaruhi oleh ideide baru yang muncul dari berbagai bidang, seperti teori kompleksitas dan ilmu jaringan. David Orrell menjelaskan bagaimana perekonomian sebagai hasil dari proses yang kompleks dan jaringan yang tidak linier. Ia juga menunjukkan mengapa model-model matematika yang digunakan oleh para bankir dan pembuat kebijakan telah mengakibatkan dunia menjadi lebih berisiko. Hubungan paradoks di antara uang dan kebahagiaan juga dieksplorasi. Selain itu, David Orrell berpandangan bahwa sistem keuangan lebih baik dilihat sebagai suatu proses organik dibandingkan sebagai suatu mesin. Pada akhirnya, dapat ditunjukkan bagaimana ilmu pengetahuan dapat membantu menemukan kembali ilmu ekonomi di abad ke-21
THE POLITICS OF RELIGION THE INVENTION OF “AGAMA” IN INDONESIA
Full text link“Agama” (English: Religion) is a heavily loaded word in Indonesia imbued with a simplistic view that the discourse of “agama” is especially about morality but which is also politically motivated by power interests. The simplicity of the argument is not that it is incorrect, but the valid questions here are: “what the meaning of “agama” isas informed by ethnographies of adat communities, historical archives, media reports, and Indonesian state policies?”This paper examines the ‘condition of possibility’ of the emergence of the discourse of “agama” in Indonesia. Foucault’s theoretical framework is used to investigate the invention of “agama” in Indonesia.Here I limit the discussion to the historical and sociological beliefs and practices that make “agama” possible and focus on “agama” as an operational category in Indonesian politics.This paper links the discourse on “agama” with the discussion of citizenship. Signicant inuence of the discourse of “agama” in the Indonesian systems of government, I argue, has become the most powerful force informing the concept of citizenship in Indonesia. The production of state’s denition of the term “agama” was a rupture marking the construction of a new ‘eld of control’ in the way in which it creates, registers, categorizes, and controls Indonesians’ citizenship; thus citizenship is reinforced or subverted by this specic meaning of “agama”.The formalization of “agama” and regularitiesof the formalized “agama” has consistently been appropriated to legitimate the adoption of every so often violent measures targeting religious minorities in Indonesia. This paper will also highlight the relationship between the discourse of “agama” and the political exclusion of religious minorities in Indonesi
CIVIC PLURALISM: KEMBALINYA OTORITAS KERAGAMAN SIPIL
No full textPluralisme merupakan strategi hidupbersama setelah konflik di suatu masyarakatterjadi. Sebagai sebuah strategi, menurutSartori (1997), pluralisme dikenal pertamakali sekitar abad ke-16 dan ke-17, setelahperang berbasis agama usai di daratan Eropa.Menarik di sini, bahwa konflik yang terjadijustru berkaitan dengan agama danbukan sekadar perang politik/fisik semata.Pluralisme dengan demikian tidaklah munculdari ruang agama an sich, yang dikreasikandi dalam sebuah agama; meskipun,istilah ini lahir di dalam masyarakatberagama yang intoleran