Articles
<![CDATA[Ritual Wulla Poddu Sebagai Model Resiliensi Masyarakat Marapu di Kampung Tarung dan Praiijing Sumba Barat ]]>
<![CDATA[Berlian Rambu Pesi Kondi]]>;
<![CDATA[Rama Tulus Pillakoannu]]>;
<![CDATA[Izak Y. M. Lattu]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.18494
<![CDATA[The purpose of this research is to analyze the Wulla Poddu ritual as Resilience Model of Marapu community in Tarung and Praiijing villages, West Sumba. The theories used are resilience, ritual, and liminal.The research approach is descriptive qualitative method. The deep data is obtained based on the understanding of the community informants. The results of the research showed that under a lot of pressures, Tarung and Praiijing community had the ability to return to the beginning of the situation called resilience in the form of Wulla Poddu ritual of Marapu belief. Marapu is considered as the intermediate spirit that had the power to raise the feeling of the community through Wulla Poddu ritual events. The Wulla Poddu Ritual bound the community to be one unity without status and religious differences, and returned to live their life as the beginning and even better than before. The pressure and uncertainty came from the government in obtaining rights, responsibility, and official religions (Islam and Christian) where the fact shows that they have a belief in Marapu as their God. In this case, the Wulla Poddu becomes an open ritual of uncertainty.]]>
<![CDATA[Struktur Cosmos Masyarakat Batak dalam Simbol Ulos ]]>
<![CDATA[Darwin Herlis Manurung]]>;
<![CDATA[Izak M. Lattu]]>;
<![CDATA[Rama Tulus]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 1 (2020): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i1.16603
<![CDATA[This article will discuss about ulos as a symbol of sacred objects. According to the ancestors' beliefs, all lives of Batak people can be read on a piece of ulos cloth. The ulos woven decoration is an expression of prayer and hope for the Creator. Giving ulos correctly is determined by one's position and social status in society. This research was conducted in the Lumban Village of Suhi-Suhi, Samosir Regency. The method used is qualitative with interview, observation, and literature study techniques. The results of the study found that the ulos weavings became the identity of the Batak Toba people who described the cultural messages of the community that were not contained in written texts. In the life rituals of the Toba Batak people. From birth, marriage, until death, Toba Batak people cannot be released from ulos. The ulos symbol can show one of the concept of a sacred appearance. This paper provides advice to traditional leaders, community leaders in order to maintain the sacredness of ulos as a symbol of cosmology that must be preserved.]]>
<![CDATA[Ritual Merenden Tedong sebagai Penyelesaian Konflik Masyarakat Mamasa ]]>
<![CDATA[Stepanus Stepanus]]>;
<![CDATA[Izak Lattu]]>;
<![CDATA[Tony Tampake]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 5, No 2 (2020): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v5i2.14392
<![CDATA[The Merenden Tedong ritual is performed by the Toraja Mamasa tribe in Mamasa Regency, West Sulawesi up to now. This study aims to describe the implementation of the Merenden Tedong ritual of the Mamasa community, and then examine the spiritual values contained therein as a solution to community conflict. The motive for doing this research is the threat of social conflict in the community that can cause social disharmony. The method used in this research is qualitative with a descriptive approach. Data obtained through the method of observation, interviews, and analysis. Interviews were conducted with traditional leaders, community leaders, village government and Merenden Tedong ritual practitioners. This research resulted in the following findings: the implementation of the Merenden Tedong ritual in Mamasa included stages: mediation, deliberation, shaking hands and praying, and eating together. While the spiritual values of the Merenden Tedong ritual include: Ma’bisara, Me’renden Tedong, Sitayuk sikamasei Sirande maya-maya, Mesa Kada di Patuo, patang Kada di Pomate and Sipapada. The spiritual values of the Merenden Tedong ritual are a solution to the Mamasa community's conflict and also serves to build peace.]]>
<![CDATA[“Menyama Braya”: Pondasi Utama Relasi Dialog Agama-Agama di Desa Dalung, Bali ]]>
<![CDATA[Ferdinand Ludji]]>;
<![CDATA[David Samiyono]]>;
<![CDATA[Izak Y.M. Lattu]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 5, No 2 (2020): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v5i2.14213
<![CDATA[The purpose of this study is to describe and analyze the life values of the Balinese "Menyama Braya", as one of the values of "local wisdom" (local wisdom), which will be a common reference as social capital, and can sustainably become the main foundation or foundation in maintain harmony in inter-religious dialogue relations in the village of Dalung, Bali. Through the concept of life "braving", the social cohesion of the Dalung community so far has been maintained. This research uses a qualitative-descriptive approach. Primary data were obtained through in-depth interviews with: village government, religious leaders, and elements of community institutions as representatives of each religion. Finally, the results of the analysis of the data obtained show that "matching braya" can be used as the main foundation of inter-religious dialogue relations in the village of Dalung. By referring to the values of local wisdom which are the heritage of the ancestors as social capital, the Dalung people are able to offer patterns of inter-religious relations that promote relational dialogue and share humanist civilization values. This study aims to examine other social values, which are considered as supporting instruments of the concept of "equalizing braya", especially in building inter-religious dialogue relations to penetrate the boundaries of differences.]]>
<![CDATA[Kekuatan Simbolik Beras dalam Ritus Kehidupan Masyarakat Batak Toba ]]>
<![CDATA[Resmi Hutasoit]]>;
<![CDATA[Izak M. Lattu]]>;
<![CDATA[Ebenhaizer I Nuban Timo]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 5, No 2 (2020): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v5i2.14922
<![CDATA[This article aims to analyze the background or history of rice used as a symbol of spirit strengthening in the rites of life stages in the Batak land which are carried out in the adat of marriage, free from distress, promotion, entering a new home also when the child is baptized. The method used is a qualitative method with interview, observation and literature study techniques. The results found that rice has a sacred value for the Batak people. Rice is generally owned by the rich and poor so that there is social equality so that using rice as a symbol of spirit strengthening. Rice provides physical needs for health. Human physical health is very influential on the human spirit. When giving rice in certain events there is an element of safety, when the rice is placed over the head and scattered. They use rice as a symbol in certain rites from generation to generation from their ancestors. Rice for the Batak has a very high historical value from the process of planting rice to rice. This paper contributes to traditional leaders and young people to preserve and understand the traditions of their ancestors.]]>
<![CDATA[Orality and Ritual in Collective Memory: A Theoretical Discussion ]]>
<![CDATA[Izak Y. M. Lattu]]>
<![CDATA[ Jurnal Pemikiran Sosiologi Vol 6, No 2 (2019): Memposisikan "Global South" dalam Peta Kajian Akademik di Indonesia ]]>
Publisher : <![CDATA[Departemen Sosiologi Universitas Gadjah Mada ]]>
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DOI: 10.22146/jps.v6i2.51580
<![CDATA[Kajian ini mengeksplorasi oralitas dan ritual dalam memori kolektif dari perspektif sosiologis. Penelitian ini bertujuan untuk menguji pertanyaan tentang bagaimana komunitas dalam masyarakat yang berorientasi lisan kuat menjaga memori kolektif. Sementara dalam masyarakat tertulis kanon merupakan wadah ingatan kolektif. Masyarakat berorientasi lisan yang kuat mempertahankan ingatan dalam kinerja lisan dan ritual. Oralitas menciptakan memori kolektif melalui pelestarian sejarah masa lalu. Kinerja ritual, membawa masa lalu kembali ke masa sekarang untuk mengantisipasi interaksi sosial di masa depan. Oleh karena itu, perangkat mnemonik berfungsi untuk melestarikan nilai-nilai komunal dan untuk mengirimkan narasi komunal ke generasi berikutnya. Penelitian ini adalah penelitian kepustakaan melalui perspektif Durkheimian untuk menjadi batu ujian untuk memahami ritual keagamaan dan memori kolektif dalam masyarakat yang berorientasi lisan. Penelitian ini menyimpulkan bahwa ingatan kolektif dalam masyarakat yang berorientasi pada lisan kuat diciptakan secara kultural melalui bentuk-bentuk oralitas seperti narasi, simbol lisan serta pertunjukan ritual keagamaan.]]>
<![CDATA[MEMORI KAIN TENUN : KONTESTASI IDENTITAS KULTURAL SABU DIASPORA DAN GLOBALISASI DI KOTA KUPANG ]]>
<![CDATA[Priskila Ferawati Riwu]]>;
<![CDATA[Izak Y. M. Lattu]]>;
<![CDATA[Rama Tulus Pilakoanu]]>
<![CDATA[ Jurnal Analisa Sosiologi Vol 9, No 1 (2020) ]]>
Publisher : <![CDATA[UNIVERSITAS SEBELAS MARET (UNS) ]]>
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DOI: 10.20961/jas.v9i1.40441
<![CDATA[Textile in the life of the Savu is not only understood as a work of art but as a marker of the Sabu genealogical identity which is divided into two. Hubi ae is for sister's bloodline while hubi is for sister's bloodline. This is where the role of patterns and compositions (motifs) in woven fabrics. Sabu people can find out the origin of the users of woven cloth simply by looking at the motives that exist in the weaving that is used. The purpose of this writing is to explore the understanding of the younger generation of diaspora methamphetamine about their eating of motifs in the woven fabric of Sabu in Kupang City. The author uses qualitative research methods by conducting interviews with young gerenasi, parents, traditional leaders who live in the city of Kupang. Based on the data obtained, the authors found that cultural memory in the narrative of woven cloth as an identity is not interpreted as it should be due to the influence of globalization and the crisis of cultural identity. The author also sees that the government has enacted policies in dealing with an identity crisis, such as the use of woven cloth on certain days and empowering weavers in the regions. The author also proposes several efforts that must be carried out by the government that responds to the needs of the younger generation that are synonymous with technological developments such as making official websites for access to accurate and valid information.Keywords: Young Generation; Globalization; Cultural Identity; Cultural Memory; Textile. AbstrakTekstil dalam kehidupan orang Sabu tidak hanya dipahami sebagai sebuah karya seni melainkan sebagai penanda identitas genealogis orang Sabu yang terbagai dua. Hubi ae untuk garis keturunan kakak sedangkan hubi iki untuk garis keturunan adik. Disinilah peran dari pola dan komposisi (motif) dalam kain tenunan. Orang Sabu dapat mengetahui asal dari pemakai kain tenun cukup dengan melihat motif yang ada dalam tenun yang digunakan. Penulisan ini bertujuan mengeksplorasi pemahaman generasi muda sabu diaspora mengenai pemakanaan mereka terhadap simbol motif dalam kain tenunan Sabu di Kota Kupang. Penulis menggunakan metode penelitian kualitatif dengan melakukan wawancara kepada gerenasi muda, orang tua, tokoh adat yang tinggal di kota Kupang. Berdasarkan data yang diperoleh, penulis menemukan bahwa memori budaya dalam narasi kain tenun sebagai identitas tidak dimaknai sebagaimana seharusnya disebabkan karena pengaruh globalisasi dan krisis identitas budaya. Penulis juga melihat bahwa pemerintah telah memberlakukan kebijakan-kebijakan dalam menghadapi krisis identitas, seperti pemakaian kain tenun pada hari-hari tertentu dan memberdayakan para penenun di daerah-daerah. Penulis juga mengusulkan beberapa upaya yang harus dilakukan pemrintah yang menjawab kebutuhan generasi muda yang identik dengan perkembangan teknologi seperti pembuatan website resmi untuk akses informasi yang akurat dan valid.Kata kunci : Generasi Muda; Globalisasi; Identitas Kultural; Memori Budaya; Tekstil.]]>
<![CDATA[MENIKAHKAN KELUARGA BESAR: Konstruksi Relasi Sosial dalam Ritual Aruno Lahitolo Mananol ]]>
<![CDATA[Clara Monica Anakotta]]>;
<![CDATA[Izak Lattu]]>;
<![CDATA[Jacob Daan Engel]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 13, No 1 (2019) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2019.131-01
<![CDATA[Artikel ini bertujuan untuk menganalisa bentuk ritual pernikahan adat Aruno Lahitolo Mananol di Negeri Amahai, Maluku yang menentukan hubungan sosial dan integrasi budaya. Ritual pernikahan berfungsi sebagai mekanisme sosial untuk mengintegrasi pengantin perempuan ke dalam keluarga besar pengantin laki-laki. Lebih dari itu, ritual aruno lahitolo mananol mengikat secara sosial keluarga besar kedua pengantin. Berdasarkan teori The Rites of Passage Vaan Gennep (1960) penelitian ini melihat ritual pernikahan sebagai transisi dari satu tahapan ke tahapan kehidupan yang lain. Tahapan pernikahan adalah penyatuan pengantin perempuan ke dalam keluarga besar baru. Penelitian ini juga dipengaruhi oleh teori identitas sosial dari perspektif sosiologi karya Steph Lawler (2014) yang berfungsi sebagai titik berangkat untuk memahami integrasi sosial dari dua klan. Data artikel ini diperoleh dari penelitian lapangan yang menggunakan metode kualitativ melalui wawancara dan observasi peneliti. Artikel ini berkesimpulan bahwa ritual aruno lahitolo mananol menciptakan perasaan terikat pada keluarga atau orang basudara (dibaca: bersaudara) yang melampaui ikatan keluarga biologis sebagai pusat dari integrasi sosial di Negeri Amahai dan Maluku secara umum.Kata kunci: Ritual Pernikahan Adat, Kekeluargaan, Integrasi SosialThis article explores forms of marriage ritual or aruno lahitolo mananol in the Village of Amahai, Maluku that construct social relationships and social integration in the area. The marriage ritual functions as social mechanism to integrate a bride to groom’ clan (mata rumah), but more than that, aruno lahitolo mananol opens avenue for the social integration for bride and groom extensive families. Based on Vaan Gennep (1960) rite of passage theory, the research perceives the marriage ritual as transition from one stage of life to another. The stage is the incorporation state as bride become the member of new clan. Steph Lawler (2014) theory on social identity from sociological perspectives functions as the milestone to understand the social integration of two clans. Data of this article come out from a field research employing qualitative method through interview, and participant observation. The article concludes that ritual of aruno lahitolo mananol creates the sense of kinship (orang basudara) beyond biological siblinghood that central to social integration the village of Amahai and Maluku in general.Keywords: Adat Marriage Ritual, Kinship, Social Integration.]]>
<![CDATA[The Role of Social Capital in Families of Different Religions in Salatiga City ]]>
<![CDATA[Erika Tataung]]>;
<![CDATA[Izak Y. M. Lattu]]>;
<![CDATA[Sri Suwartiningsih]]>
<![CDATA[ International Journal of Science and Society Vol 4 No 2 (2022): International Journal of Science and Society (IJSOC) ]]>
Publisher : <![CDATA[GoAcademica Research & Publishing ]]>
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DOI: 10.54783/ijsoc.v4i2.461
<![CDATA[The purpose of this study is to analyze the role of social capital in families of different religions in Salatiga city. The social capital used is from Fukuyama's explanation of trust, norms, and networks. In this study the authors use a qualitative approach, namely, research whose results are in the form of words based on the results of observations and interviews with informants both from body language, behavior, expressions or speech. From the research results analyzed using Fukuyama's Social Capital theory, the results show that families of different religions can live in harmony and harmony because they play social capital, namely trust, norms and networking in family communication and interaction internally and in the surrounding or external environment.]]>
<![CDATA[Yang Kotor yang Menyucikan: Sakralitas Darah Menstruasi Perempuan dalam Jejaring Kultural (Pela) di Maluku ]]>
<![CDATA[Stevanus Oita]]>;
<![CDATA[Izak Y.M Lattu]]>;
<![CDATA[Ebenhaizer I Nuban Timo]]>
<![CDATA[ FIKRAH Vol 7, No 1 (2019): June 2019 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v7i1.5021
<![CDATA[This article aims to describe and explain the culture of pela blood or cultural networking in the people of Lumahpelu and the Sohuwe Country indigenous community on Seram Island, Maluku. Interviews, documentary studies and literature studies are used to obtain data. During this time the stigma that appears in society about menstrual blood is something that is dirty and unclean, thus separating individuals from the community. But this article reveals that menstrual blood integrates the people of the home country and the country of Sohuwe as a pela bond. Pela bonds live through the sacrality of menstrual blood which is the implementation of the ceremonies of the period of cultural transition (pinamou). This article concludes that blood circulation is a collective identity that contains the value of solidarity.]]>
