ETNOSIA : Jurnal Etnografi Indonesia
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Construction of action in the structure of punggawa-sawi relationship in Burung Loe Island, Indonesia
Full text linkhe construction of performance in the patron-client structure that functions as a socio-cultural agent in the management system and the utilization of fisheries resources is inseparable from the norm system practices carried out repeatedly in fisher groups. The study uses a qualitative approach to identify the construction process of performance through the practice of norms, ideas, and arenas of fisher\u27s struggle (courtier). The study was conducted in Burung Loe Island, Sinjai Regency. Data obtained through observation, in-depth interviews, and focus group discussions (FGD) with large punggawa (ship owner), small punggawa (fisheries operational leader) and the crew. The results show that the social practices of electric fishers (pa\u27bagang rambo), tuna-mackerel fishers (pa\u27tongkol) and cages/aqua culture (keramba or fish farming) did not just happen, but were conditioned by nature and market logic would build them to choose the appropriate job. Fishers are bound by schemes of perception and thought that seem to be a collective phenomenon in the form of rituals and safety norms so that they are safe, calm, and get abundant wealth. The arena of fisher actualization is conditioned by the social structure of the punggawa who creates a patron-client dichotomy
Local knowledge of the Sundanese community on traditional foods to enhance the family food security
Full text linkSundanese people in rural West Java have a rich the local knowledge on a variety of traditional foods. However, studies on the local knowledge of Sundanese rural communities on the variety of traditional foods are still rare. The objective of this article is to elucidate the local knowledge of Cijambu Village community, Tanjungsari Sub-district, Sumedang District, West Java, on the traditional foods. The method used in this study was qualitative with Gastronomic Ethnobiological approach. It may be defined as the study of the complex interactions between human societies, food, and their environment. The result of study showed that there are at least 26 types of traditional foods that are usually created by the local community of Cijambu Village. The producing of a variety of traditional foods is based on local knowledge of the rural people as a result of inheritance from one generation to another. The basic ingredients for creating a variety of traditional foods are mainly used various plants that are produced from village agroecosystem. At least 39 species of plants representing 21 families are predominantly used to create 26 types of traditional food of Cijambu village community. Almost all of those plants are obtained from the production of various village agroecosystems of Cijambu, including homegarden, upland field, and wet-rice fields. The existence of a variety of traditional foods in rural areas, in addition to maintaining the identity of the village traditional food cultures, is also important to support food security in rural areas
Livelihood strategies for widows and divorcees of coastal fishers in Indonesia
Full text linkIn Bugis-Makassar families with a patriarchal cultural system, men are the backbone of the family and women only work in the domestic realm. The main problem faced by widows and divorcees of coastal fishers is the dual role that requires them to take care of the household and children as well as earn a living for the needs of the family. This dual function requires a widow to have a strategy and carry out these two roles simultaneously. This study aims to find out how the strategies for making a living for widows of coastal fishers in improving the family economy. This study uses a qualitative approach with case study method. The data collection technique uses a purposive sampling for determining the informant and conducting in-depth interview technique with eight widows consisting of four widows and four divorcees. We also observed the daily activities of the informants. Meanwhile, the interview process was carried out using semi-structured interviews about how the strategy for earning a living was carried out so that it could support the family economy. The study found social capital-based livelihood strategies for poor fishers. They often interpret the strategy as a way or an alternative to a situation. In this case, the widow or divorcee of a coastal fisher is part of the community. Widows and divorcees who work in more than one type of work make their association with others as a form of social capital. Thus, they can provide support to each other as aform of social security and social capital to support the family
The ethnography of police: Communication barriers in Mesuji conflict, Indonesia
Full text linkThis research examines the experiences of police working in conflict areas, how they adapt to situations that are prone to conflict, including their views on the conflicting parties, namely the community, companies and local governments as well as the communication barriers they experience with the new culture. This research focuses on the stories of the duties of Bintara, namely the police with the lowest rank in the police structure in conflict areas in Mesuji Regency, Lampung Province, Indonesia. The stories of Bintara who served in this conflict area are very interesting to study and analyze after conducting long research on their lives. This study uses an ethnography approach with qualitative methods, where in-depth interviews and observation are data collection techniques. The results of this study indicate that there is no non-commissioned officer who wants to be placed in a tense area because of the conflict, threats to life that always loom, skin diseases, no clean water source, poisoned food, and communication barriers with the community are one cause, namely stereotypes and prejudices against conflict area communities. The stories of the police on duty as a result of this research are full of tension and life threats are explored in ethnography
Indigenous Peoples Batin Sembilan facing forest restoration pressure in Indonesia
No full texthis article aims to demonstrate the presence of the Batin Sembilan indigenous population in the Hutan Harapan area within the PT REKI (Ecosystem Restoration) concession in Jambi Province. The Batin Sembilan community\u27s existence is a paradox amidst efforts to preserve the forest, which is facing a rapidly escalating rate of destruction and requires restoration. PT REKI-Hutan Harapan must not only focus on restoring the forest, but also on upholding the rights of the indigenous people residing within it. Ethnographic research conducted on the Batin Sembilan community, which continues to exist in the Hutan Harapan area, reveal the correlation between forest restoration and the sustenance of human existence inside it. The findings indicate that the Batin Sembilan population, who rely on forest resources, persistently endeavor to adjust to the constraints imposed by limited forest access. Hutan Harapan implements a comprehensive approach that includes resettlement, empowerment, and active involvement of the Batin Sembilan community in forest conservation activities. This strategy aims to ensure the long-term viability of the environment, which in turn has positive effects on both the livelihoods of the community and the fertility of the forest
Local wisdom of To Cerekang customary law community in preservation of natural resources
Full text linkOne of the exciting and unique things about To Cerekang Customary Law Community is local wisdom in preserving natural resources. This research aims to analyze the form of local wisdom of To Cerekang Customary Law Community in preserving natural resources. The type of this research used a qualitative method with a phenomenological approach. Data was collected through in-depth interviews, observation, and documentation. The determination of informants is done by the purposive sampling technique. The results of the study indicated that the knowledge system of To Cerekang Customary Law Community includes knowledge of the forest; division of territory according to adat, collective ownership of the forest; forest ecology; protection of biodiversity; and knowledge of rivers. To Cerekang Customary Law Community in, preserving natural resources cannot be separated from the teachings of Batara Guru. The belief reinforces the conservation of natural resources in places that are considered sacred and customary rules that contain prohibitions, including the ban on entering the forest without Pua\u27s permission, cutting down trees, polluting rivers, and killing crocodiles. Thus, the life of To Cerekang Customary Law Community has high respect for nature which is an inseparable part of their lives. Their respect for nature is interpreted as one of the tasks in life that comes from awareness and concern for preserving natural resources for the life of all creatures
Revitalizing governance based on local wisdom in Papua
Full text linkThe purpose of this study is to analyze whether local wisdom can be the foundation in mobilizing contextual governance to stimulate the presence of governance arrangements towards Good Governance in Papua. This research is a qualitative descriptive research, using a literature review approach. The data are from literature reviews, book journals, documents or data sources related to research. Data analysis includes the stages of data reduction, data presentation and data interpretation. Validate data through member checks or examine findings using written interpretations from academics in the field. The results of the study indicate that governance adopts elements of the cultural values of the local community (tribes) which have been the reference for thinking and acting. Without it, the implementation of governance will not produce a significant overall impact. In the context of governance, the overall perspective of local values is very helpful in adjusting the implementation of local government in Papua
The way of a patriarchal bargain: how the bargain under the structure and agency perspective
Full text linkThis paper aims to present a different perspective on presenting patriarchal bargains from the existing ones. The patriarchal system is generally understood as a system that places men as superior to women. In the western view, the patriarchal system has become a \u27way of life which is considered ahistorical, eternal and the subordination of women is a universal act, so this hierarchy has always existed and will continue, and like other natural rules, this rule is also unchangeable and unnecessary. questioned again. Radical feminists embrace and apply classical patriarchal theory to explain almost all forms of male domination over the exploitation of women. However, women\u27s responses to male domination vary widely, according to the objective opportunities available under each patriarchal variant, thus through patriarchal bargaining, Kandiyoti opens up opportunities for women to see patriarchy as an entity that is not eternal. Patriarchal bargain studies have also emerged with the dominance of a strong agency character. The agency character is indeed considered to have the power to target other forces outside the structure, but this becomes problematic because patriarchal bargain studies seem to ignore the existence of (partial) structure. While according to Giddens, agency plays in the realm of structure, just as the structure is an unavoidable epistemic aspect in social science, the structure is not conceptualized as only placing constraints on human agency, but is also seen as possible. Social change cannot be seen partially, both structure and agency are present simultaneously and interactively
Islamic education values in groom’s traditional makeup Kebesaran Banten
Full text linkBanten is the westernmost region of Java island that is famous for its religiosity and distinctive culture. This study aimed to describe the characteristics of the groom’s makeup for Kebesaran Banten (The Name of the Groom’s makeup) and reveal the value of Islamic education for the bride and groom. This qualitative study used Spradley’s ethnographic research approach. Data were collected using in-depth interviews, participant observation, and documentation. The results revealed that the groom of Kebesaran Banten had natural soft makeup encrusted with golden makutaraja (crown) and a necklace of jasmine on the chest. The clothes were made of red, green, or black velvet, decorated with the side cloth of the Banten Sultanate and a shoulder sash. The groom wore trousers and sandals of the same color. At the waist, a dagger and a short spear were tucked in with a jasmine flower garland. This make-up represented Islamic culture that combined Javanese Hindu, Chinese, and European cultures. The value of Islamic education was manifested in the values of faith, morals, physical, rationality, psychological, sexual, and social. This makeup could be developed as a medium for internalizing the value of Islamic education for brides in forming a happy family based on faith. Overall, this make-up depicts the husband\u27s figure as a family leader who is faithful, visionary, hardworking, maintaining family honor, and full of love.
Local wisdom of dayak ethnic groups in central kalimantan, Indonesia
Full text linkThe Dayak ethnicity is the largest community in the Central Kalimantan region, but this ethnic identity is slowly disappearing along with the development of modernization among the younger generation. This study aims mapped sub-ethnic and ethnic groups (sedatuk) and identify the local wisdom of the Dayak ethnic groups that still survive in Central Kalimantan. This study uses a library research approach. The research collects data by reviewing and exploring journals, books, and documents (both printed and electronic) and other relevant data sources. The results show that the Dayak ethnicity in Central Kalimantan is divided into several sub-ethnics, where each sub-ethnic is further divided into kinship clans (sedatuk). Local wisdom that Dayak Ethnic still maintains which are religious and kinship system. Also, value systems are appreciation of nature, communal system, ancestors’ veneration, marriage system, traditional building, art (traditional music, dance, song, weaving art, sculpting, painting, and tattoo), traditional weapon, farming, and agriculture. Local governments can collaborate with private and public institutions to preserve local Dayak ethnic wisdom, especially in the younger generation