Articles
<![CDATA[Strategi Adaptasi Perantau Asal Desa Jungutbatu di Desa Sanur Kaja ]]>
<![CDATA[Ni Kadek Mia Pradnyantini Sudiarsa]]>;
<![CDATA[A.A.A. Murniasih]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 6 No 2 (2022) ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2022.v6.i02.p04
<![CDATA[The rapid development of tourism in Bali with many tourist visits has caused many to decide to stay. Migrants have various reasons for deciding to migrate and have strategies to survive in a new place. This study examines the factors of the residents of Jungutbatu Village in choosing the decision to migrate and what adaptation strategies are carried out by the nomads. The main problems in this study are related to (1) Factors deciding to migrate (2) Adaptation strategies carried out by immigrants. The theory used is adaptation theory. The approach used in this research is a qualitative approach with a descriptive-qualitative type of research. Data collection techniques in this study used observation, interviews and literature studies. The results of the study revealed that the factors in deciding to migrate consisted of push factors and pull factors. The strategy taken to survive is related to the development of tourism in Sanur Kaja Village with various obstacles faced and the success achieved by the nomads.]]>
<![CDATA[Kebertahanan Angkringan pada Era New Normal di Kelurahan Sentanan, Kota Mojokerto ]]>
<![CDATA[. Riyantono]]>;
<![CDATA[I Gusti Putu Sudiarna]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 7 No 1 (2023): Volume 7. No. 1. Maret 2023 ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2023.v7.i01.p04
<![CDATA[Angkringan is one of the typical culinary delights of the people who are now increasingly enjoying themselves, including in the New Normal era. This study aims to how does it survive in the New Normal era in Mojokerto City. This study uses the Functionalism theory by Bronislaw Malinowski and the Hierarchy of Human Needs theory by Abraham Maslow that uses a qualitative research method with an ethnographic research model through observation, interviews, and literature studies. The results of the study, it was found that the background of the existence of angkringan started from the economism respons of the Wong Kulonan overseas group who lived in Mojokerto City, the angkringan business in Mojokerto City also were accustomed to opening side jobs. Which then becomes an alternative job, and the needs of the people of Mojokerto City will have a wider public space The survival strategy of angkringan in the New Normal comes from the form of angkringan business that adapts to the New Normal era with simple capital and easy operations, high consumer interest with prices that adjust in the midst of a crisis and public space.]]>
<![CDATA[Implikasi Religiusitas Pementasan Tari Sanghyang Jaran di Desa Bungkulan pada Masa Pandemi Covid 19 ]]>
<![CDATA[Afnan Dzanu Kusuma]]>;
<![CDATA[. Aliffiati]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 7 No 1 (2023): Volume 7. No. 1. Maret 2023 ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2023.v7.i01.p05
<![CDATA[During the COVID-19 pandemic, the performance of the Sanghyang Jaran Dance in Bungkulan Village was delayed several times. The delay in the performance of this sacred dance ultimately has implications for the religious values ??of the adherents. This paper aims to identify the religious implications of the postponement of the Sanghyang Jaran dance performance. Kontjaraningrat and Robertson Smith's religious theory was used to interpret the data obtained. The results of the study indicate that there are at least three forms of religiosity implications experienced by the community during the postponement. First, the dancers are often visited by the spirit of Sanghyang Jaran in an unusual or angry condition. In addition, the dancer's family also experienced unusual illness and frequent household problems. Second, farmers experience anxiety due to declining yields and thefts that have occurred several times. Third, people experience discomfort with the surrounding conditions such as tense, many people are sick, so many people die in a row in the near future or grubug.]]>
<![CDATA[FUNGSI DAN MAKNA RITUAL TURUN TAUN BAGI MASYARAKAT DUSUN KARANG BAJO, DESA KARANG BAJO, KECAMATAN BAYAN, KABUPATEN LOMBOK UTARA, NTB ]]>
<![CDATA[Rajep Pandi]]>;
<![CDATA[I Ketut Kaler]]>;
<![CDATA[Aliffiati *]]>
<![CDATA[ VIDYA WERTTA : Media Komunikasi Universitas Hindu Indonesia Vol. 6 No. 2 (2023): Vidya Wertta: Media Komunikasi Universitas Hindu Indonesia ]]>
Publisher : <![CDATA[FAKULTAS ILMU AGAMA DAN KEBUDAYAAN ]]>
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DOI: 10.32795/vw.v6i2.4636
<![CDATA[Masyarakat suku sasak sebelum masuknya Islam ke Nusantara sudah mempunyai kepercayaan lokal yang disebut Wetu Telu. Wetu Telu adalah tiga pilar hubungan, yang pertama hubungan manusia dengan Tuhan, yang kedua manusia dengan alam, dan terakhir manusia dengan sesama manusia. Salah satu wilayah di Pulau Lombok yang masih mempertahankan dan melestarikan kepercayaan lokal Wetu Telu terdapat di Dusun Karang Bajo Desa Karang Bajo Kecamatan Bayan Kabupaten Lombok Utara NTB. Masyarakat suku Sasak di desa tersebut sarat akan kegiatan budaya sebagai implementasi Wetu Telu, antara lain pelaksanaan ritual dalam hal ini ritual Turun Taun yang tidak lepas akan fungsi dan makna bagi masyarakat Dusun Karang Bajo. Penelitian ini menggunakan metode kualitatif, menggunakan teori fungsionalisme Rapaport dan teori upacara bersaji. Ritual Turun Taun memiliki fungsi bagi masyarakat Desa Karang Bajo yaitu sebagai simbol penghormatan kepada lingkungan alam dan untuk meningkatkan jiwa gotong royong dalam masyarakat. Ritual Turun Taun dimaknai sebagai upaya pelestarian lingkungan alam serta penghormatan terhadap kepercayaan Wetu Telu.]]>
<![CDATA[Tradisi Rabo-Rabo: Sebuah Cerminan Ekspresi Identitas Komunitas Mardijkers di Kampung Tugu, Kelurahan Semper Barat, Jakarta Utara ]]>
<![CDATA[Panjaitan, Michael Yoel]]>;
<![CDATA[Suarsana, I Nyoman]]>;
<![CDATA[Kaler, I Ketut]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 8 No 1 (2024): Volume 8. No. 1. Maret 2024 ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2024.v8.i01.p04
<![CDATA[Tugu community settlement are located in Semper Barat District, Jakarta Utara. Tugu community preserve the cultural expressions, specifically cultural activity that connects to Portuguese authentic tradition such as Rabo-Rabo. The uniqueness of the tradition are its existence lies beyond the plurality and modernity of Jakarta. Rabo-Rabo tradition are held occasionally when Christmas and new year celebration, the nuance of this tradition are corresponded with the Christianity and firmly grasp by Mardijkers strong kinship (social aspects), kerontjong music (art aspect), Christianity practices (religious aspects), and Mardijkers expressions (identity aspects). This research use Expressions of Religious Experience theory from Joachim Wach, and Functional Theory from Robert Merton. The Rabo-Rabo tradition is carried out for almost two weeks, starting from the Christmas prayer together until the key event of the year - bathing. The Rabo-Rabo tradition has the function of maintaining traditional culture, religious manifestations, and functions as social education for children.]]>
<![CDATA[Kebertahanan Pengusaha Coffee Shop pada Masa Pandemi Covid-19 (Studi Kasus Empat Pengusaha Coffee Shop di Kecamatan Denpasar Barat) ]]>
<![CDATA[Naibaho, Hizkia]]>;
<![CDATA[Kaler, I Ketut]]>;
<![CDATA[Suarsana, I Nyoman]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 8 No 1 (2024): Volume 8. No. 1. Maret 2024 ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2024.v8.i01.p06
<![CDATA[This research aims to understand the sustainability of coffee shop entrepreneurs during the Covid-19 pandemic, with a focus on how they adapt to social and economic changes The results of the study show that coffee shop entrepreneurs experience various challenges during the Covid-19 pandemic, such as decreased number of customers and revenue, increased operational costs, and uncertainty about the future. The main findings show that coffee shop entrepreneurs who have survived during the Covid-19 pandemic apply different adaptation strategies, including expanding delivery services, adjusting menus, and strengthening branding through social media. In addition, the entrepreneurs also face challenges in maintaining the health of their employees and customers. This study contributes to an understanding of how coffee shop entrepreneurs can survive in crisis situations and provides advice for creative entrepreneurs in the future.]]>
<![CDATA[TRADISI BEBANGAR PADA MASYARAAKAT ETNIS SASAK DI DESA BAREJULAT ]]>
<![CDATA[Nurohmah, Siti Dhia]]>;
<![CDATA[Kaler, I Ketut]]>;
<![CDATA[Alffiati, Alffiati]]>
<![CDATA[ Jurnal Mahasiswa Antropologi dan Sosiologi Indonesia (JuMASI) Vol. 2 No. 1 (2024) ]]>
Publisher : <![CDATA[FISIP Universitas Malikussaleh ]]>
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DOI: 10.29103/jumasi.v1i1.10952
<![CDATA[In the current modern era, the Sasak ethnic community in Barejulat Village still maintains the traditions of their ancestors, namely the bebangar tradition. Bebangar is a tradition carried out by the Sasak ethnic community when members of the community will use a piece of land to build a house, dig wells, open agricultural land, and so on. So the purpose of this study is to find out the motivation of the Sasak ethnic community in Barejulat Village to carry out the bebangar tradition. This study uses the theory of ceremony offerings from Robetson Smith and uses a qualitative approach with ethnographic methods. The results of this study found several factors that motivated the Sasak ethnic community in Barejulat Village to still carry out this tradition, including the strong influence of the local 'sasak boda' belief system about guardian spirits and ancestral spirits, cultural factors, and people's views of homes, wells, and agricultural land as a source of life.]]>
<![CDATA[Kebertahanan Ritual Ka Pena Kampung Wolowuwu Desa Tana Lo’o Kec Wolowaru Kab Ende/NTT ]]>
<![CDATA[Ewilensia Magdalen Mbura]]>;
<![CDATA[I Ketut Kaler]]>;
<![CDATA[A.A. Ayu Murniasih]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 1 No. 6: Oktober 2022 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v1i6.872
<![CDATA[Ka pena adalah upacara adat yang ada di kampung Wolowuwu, Desa Tana Lo’o, Kecamatan Wolowaru, Kabupaten Ende, NTT, untuk melaksanakan ritual ka pena banyak persiapan serta susunan seremonial acara yang perlu dilalui. Peran seorang mosalaki selaku pemimpin adat, serta seluruh lapisan masyarakat yang ada sangatlah penting dalam kesuskesan ritual ini. Pelaksanaan dari upacara ka pena ini merupakan wujud penghormatan dari masyarakat terhadap roh-roh nenek moyangnya yang dianggap sebagai pendahulu dan pelindung dari kampung Wolowuwu. Ka pena juga sebagai bentuk untuk menolak bala dalam persiapan memasuki musim bercocok tanam masyarakat Wolowuwu. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik pengumpulan data melalui teknik penentuan informan, observasi, wawancara, studi kepustakaan, dan analisis data yang digunakan adalah analisi deskriptif kualitatif. Hasil dari penelitian ini menerangkan bahwa kampung Wolowuwu meyakini kesejahteraan kehidupan mereka saat ini tidak terlepas dari campur tangan para leluhurnya. Masyarakat Wolowuwu tetap menjalankan upacara ka pena yang diwarisi oleh pendahulunya hingga saat ini, untuk menghormati roh nenek moyangnya.]]>
<![CDATA[Bentuk Perkawinan Silariang di Desa Lampenai Kecamatan Wotu Kabupaten Luwu Timur Sulawesi Selatan ]]>
<![CDATA[Nurulfikah Utami]]>;
<![CDATA[Ida Bagus Gde Pujaastawa]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ ULIL ALBAB : Jurnal Ilmiah Multidisiplin Vol. 1 No. 11 (2022): Oktober 2022 ]]>
Publisher : <![CDATA[CV. Ulil Albab Corp ]]>
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DOI: 10.56799/jim.v1i11.793
<![CDATA[Abstrak : Perkawinan silariang tidak diperbolehkan menurut adat, negara serta agama, namun dewasa ini masih banyak orang yang melakukan silariang bersama dengan orang yang dicintai meskipun ditentang oleh keluarga, adat dan agama. Silariang berkaitan dengan siri’ (harga diri) keluarga yang sangat dijaga. Apabila harga diri terinjak-injak maka akan mendapatkan balasan yang setimpal dengan harga diri. Penelitian ini bertujuan untuk menjelaskan faktor-faktor yang melatarbelakangi silariang dilakukan oleh sepasang kekasih dan untuk menjelaskan implikasi yang ditimbulkan apabila melakukan silariang di Desa Lampenai. Pemberian sanksi kepada pelaku silariang dapat dikaji menggunakan teori interpretatif simbolik, sedangkan bentuk perilaku silariang sebagai penyimpangan sosial dapat dikaji menggunakan teori penyimpangan sosial. Penelitian ini menggunakan metode penelitian kualitatif dengan model penelitian etnografi melalui teknik observasi partisipasi. Hasil penelitian ini mengungkapkan bahwa silariang ialah bentuk perkawinan yang tidak diakui secara resmi oleh masyarakat. Silariang dilakukan ketika laki-laki dan perempuan melarikan diri dari kediaman masing-masing dan melangsungkan pernikahan di domisili baru keduanya.]]>
<![CDATA[RITUAL “NGABEN” DI KAMPUNG BALI DESA BELUTU, KECAMATAN KANDIS, KABUPATEN SIAK, PROVINSI RIAU ]]>
<![CDATA[Indah Hotmaria Hutapea]]>;
<![CDATA[I Nyoman Suarsana]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Simpati Vol. 2 No. 2 (2024): April : Jurnal Penelitian Pendidikan dan Bahasa ]]>
Publisher : <![CDATA[CV. Alim's Publishing ]]>
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DOI: 10.59024/simpati.v2i2.187
<![CDATA[The island of Bali is a paradise for culture, every activity in Bali will never escape its cultural touch. Not only marriage, birth, but until death. Almost all Indonesian people and even foreign countries must have known and are familiar with every ritual that is owned by the people who live on the island of Bali. An example is the cremation ritual. Ngaben is one of the Balinese Hindu traditions to carry out death ceremonies. According to Tattwa, a person is considered dead if his atma has been separated from the five maha bhuta, this is mentioned in vrasphati tattwa (Swastika: 2008). The Ngaben ritual is carried out with a long series of activities and invites many people. In addition, this ritual also requires a relatively large range of costs. Because this death ritual is different from death rituals with other tribes, where most of the death rituals in various tribes in Indonesia are only carried out by directly burying the body. However, cremation is done by burning the corpse.]]>
