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All Journal Sosiohumaniora Jurnal Antropologi: Isu-Isu Sosial budaya UMBARA Indonesian Journal of Anthropology Patanjala : Jurnal Penelitian Sejarah dan Budaya Ganaya: Jurnal Ilmu Sosial dan Humaniora Jurnal Masyarakat dan Budaya AL-ADABIYA: Jurnal Kebudayaan dan Keagamaan Responsive: Jurnal Pemikiran dan Penelitian Administrasi, Sosial, Humaniora dan Kebijakan Publik Jurnal Akrab (Aksara agar Berdaya) Sawala : Jurnal pengabdian Masyarakat Pembangunan Sosial, Desa dan Masyarakat Jurnal Politik Indonesia (Indonesian Journal of Politics)

Budi Rajab

Jurusan Antropologi, Fakultas Ilmu Sosial Dan Ilmu Politik, Universitas Padjadjaran, Bandung

Author-ID : 356624

Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences Other

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KEMATIAN IBU: SUATU TINJAUAN SOSIAL-BUDAYA Budi Rajab
Jurnal Masyarakat dan Budaya Vol. 11 No. 2 (2009)
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v11i2.242

Mother mortality rate in Indonesia remains considerably high. The cause of maternal mortality indirectly is much related with the problems of poverty, the independent role of women in decision making within the family, and the public health services, which continues to be a centralistic-bureaucracy. In Costa Rica, Srilanka, and Kerala province in India, even though the majority of their citizens are poor as in Indonesia the maternal mortality is falling significantly. The reason that make this possible is because a strategy and a program of women empowerment in making independent decisions have been developed together with a model of participative public health services, which is cooperatively carried out by government and local community institutions dealing with community health problems that are affordable and comprehend for the economy and education of the community. The society and government of Indonesia may get a lesson by learning from the strategy and health programs from those three countries. Keywords: Maternal Mortality, Poverty, Women Dependency, Maternal Heath Service

REPRESENTASI PEREMPUAN DALAM LEMBAGA POLITIK DI INDONESIA budi rajab
Jurnal Masyarakat dan Budaya Vol. 20 No. 2 (2018)
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v20i2.626

Jumlah perempuan yang menjadi anggota parlemen pusat dan daerah selalu tidak representatif sejak Republik Indonesia berdaulat. Bahkan dengan diberlakukannya sistem kuota untuk perempuan dalam undang-undang politik agar ketimpangan gender di parlemen bisa berkurang, tetap saja secara kuantitas anggota parlemen perempuan tidak proporsional dibandingkan dengan jumlah anggota parlemen laki-laki. Penyebabnya bukan karena melulu terletak pada faktor internal perempuan sendiri, tetapi ada pada lembaga dan proses politik yang cenderung masih menonjolkan ciri-ciri politik yang maskulin dan patriarkhis. Selama sistem kuota tidak mengandung sanksi tegas, hanya sekedar himbauan seperti yang tertera pada undang-undang Pemilu, jumlah perempuan di parlemen tidak akan dapat bertambah secara berarti. Meski demikian, sistem kuota masih menjadi persoalan, anggota parlemen perempuan yang jumlahnya sedikit itu perlu bekerja sama untuk menelorkan kebijaksanaan yang pro-perempuan dan rakyat kebanyakan, karena kinerja mereka akan memperoleh dukungan yang kian luas dari masyarakat atas pentingnya posisi perempuan di parlemen.

Memberi Penghargaan kepada Kaum Muda' BUDI RAJAB
Jurnal AKRAB Vol. 2 No. 2 (2011): Agustus 2011
Publisher : Direktorat Pendidikan Masyarakat dan Pendidikan Khusus, Direktorat Jenderal PAUD, Pendidikan Dasar, dan Pendidikan Menengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51495/jurnalakrab.v2i2.147

Ada beberapa tuduhan yang dilontarkan kepada kaum muda kini. Pertama, kaum muda kini telah kehilangan rasa nasionalisme atau emosi kolektif yang bersifat mempersatukan. Kedua, kaum muda kini mulai melupakan nilai-nilai budaya bangsa sendiri dan, bahkan, mengadopsi gaya hidup dan budaya bangsa asing. Ketiga, di tengah arus globalisasi, kaum muda kini tampil hanya sebagai resipien pasif yang tidak kreatif dan tidak produktif. Fenomena ini tentu saja berbeda dengan kaum muda di era pergerakan. Pada era itu, kaum muda tidak hanya mengangkat senjata menolak asing, tetapi memproduksi atau mengkreasi emosi kolektif atau nasionalisme. Sumpah "bertanah air satu, berbangsa satu, dan berbabasa satu" adalah bukti dari nasionalisme kaum muda kurun itu. Tentu saja, kita tidak bisa seratus persen menyalahkan kaum muda kini. Ada banyak faktor lain yang menjadi penyebab permodalan di atas, termasuk kebijakan negara yang kadang tidak begitu memihak pada kaum muda. Karena itu, tulisan ini menawarkan solusi sederhana tapi efektif. Nasionalisme kaum muda kini hanya bisa tumbuh jika negara dan masyarakat memfasilitasi kreativitas dan inovasi kaum muda serta memberi penghargaan (material dan immaterial) terhadap karya-karya inovatif mereka. Selanjutnya, penghargaan yang diberikan memupuk rasa bangga, dan kebanggaan adalah benih bagi kemunculan nasionalisme.

IDENTITAS ORANG TUGU SEBAGAI KETURUNAN PORTUGIS DI JAKARTA Risa Nopianti; Selly Riawanti; Budi Rajab
Patanjala: Journal of Historical and Cultural Research Vol 11, No 2 (2019): PATANJALA Vol. 11 No. 2, JUNE 2019
Publisher : Balai Pelestarian Nilai Budaya Jawa Barat

Orang Tugu di Kelurahan Semper Barat merupakan sebuah komunitas keturunan Portugis yang memiliki akar budaya dan sejarah yang cukup campuran sejak tahun 1661. Mereka berusaha untuk tetap bertahan dengan melestarikan aspek-aspek kebudayaan yang dimilikinya melalui beragam aktivitas dan tindakan-tindakan sosial sebagai upayanya untuk mendapatkan pengakuan akan identitas mereka sebagai Orang Tugu. Penelitian secara kualitatif dengan metode etnografi dan extended case method, digunakan sebagai alat untuk mengumpulkan dan menganalisis data. Paparan data menjelaskan bahwa interaksi sosial Orang Tugu dengan kelompok-kelompok lainnya dilakukan sebagai upaya mereka untuk mempertahankan identitasnya. Hal tersebut memunculkan dua kelompok utama yaitu, kelompok penting (significant others) hubungan di antara mereka didasari oleh adanya kepentingan-kepentingan tertentu yang sifatnya saling menguntungkan, yaitu salah satunya berkaitan dengan eksistensi musik keroncong. Ada pula kelompok umum lainnya (generalized others) hubungan mereka bersifat saling membutuhkan. Kelompok yang dikategorikan dalam hubungan saling menguntungkan adalah pemerintah daerah, komunitas pemerhati budaya dan sejarah, serta penanggap keroncong. Adapun kelompok-kelompok yang dibutuhkan oleh Orang Tugu dalam kehidupan sehari-hari adalah tetangga Betawi, dan jemaat gereja. The Tugu people in Semper Barat Village are a community of Portuguese descent who has quite mixed cultural and historical roots since 1661. They try to stay afloat by preserving their cultural aspects through various activities and social actions as an effort to get recognition of their identity as Tugu People. Qualitative methods with ethnographic approaches and extended case method are used as tools to collect and analyze data. The results explain that the social interaction of Tugu People with important groups (significant others) is carried out because of the existence of certain interests which are mutually beneficial, but there are also those that are mutually needed, namely those in other general groups (generalized others). Groups that are categorized as mutually beneficial relationships are local governments, cultural and historical observer communities, and keroncong appreciators. The groups needed by Tugu People in their daily lives are neighbors from Betawi ethnic group, and church members.

A Rational Choice Analysis in Offering The Spirit of The Northern Buddhism Khang Tan Nguyen; Junardi Harahap; Budi Rajab
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 24, No 1 (2022): (June)
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jantro.v24.n1.p26-33.2022

Offering the spirits in the ritual system of Northern Buddhism is a ritual performed daily for monks and an opportunity for Buddhists to participate in many different purposes. In it, there is an exchange between gain and loss while performing the ritual of offering the spirit. It could be said that based on the concepts and beliefs about ghosts and demons in Mong Son thi thuc - one of the important rites in the customs of Northern Buddhists - these rituals give us a deeper insight into the act of worshiping the souls. This research investigates the rational choice of Northern Buddhists in Ho Chi Minh City-based on Rational Choice Theory. Qualitative research methods such as fieldwork, in-depth interviews, qualitative analysis, and quantitative research by questionnaires have shown that there is rationality in the choice of worship the souls according to Mong Son thi thuc of Northern Buddhists among believers. In other words, there seems to be a desire to receive one or more benefits from this spirit offering. Rational Choice Theory has shown its applicability in the study of rituals, religions in particular, and in the research of the humanities and social sciences in general, which has received little attention in the past.

Karodduka Tuba Marapu: Praktik Medis pada Masyarakat di Kampung Tarung, Sumba Barat, Nusa Tenggara Timur Triesya Melinda; Budi Rajab; Ardini S. Raksanagara
Al-Adabiya: Jurnal Kebudayaan dan Keagamaan Vol 15 No 01 (2020): Al-Adabiya: Jurnal Kebudayaan dan Keagamaan
Publisher : LP2M Institut Agama Islam Sunan Giri (INSURI) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/adabiya.v15i01.235

Indonesian society has the diversity and uniqueness of every treatment practices. The practice of treatment in Kampung Tarung community is a fascinating study of which it combines the practice of modern medical treatment with local medicine practices. This practice became a pluralistic medical practice often used by the society to treat the sick using Karodduka Tuba Marapu procedure. The study used a qualitative approach, while data collection was done by participatory observation, living with the community of Kampung Tarung and conducting a thorough interview to the community. Qualitative descriptive design is to explain and describe the choosing of medical practice and treatment of Karodduka Tuba Marapu from an emic point of view. The findings of this research show that in the practice of Karodduka Tuba Marapu in Kampung Tarung community has habituation formed based on local knowledge. The view of this practice by mixing the concept of ancestral belief (Marapu) in every life includes the use of the Uma (house), and the community's kinship system, that has an influence in local knowledge such as economic capital, cultural capital, social capital or social networking, and symbolic capital. Keywords: Anthropology of Health, Kampung Tarung, Karodduka Tuba Marapu, Medical Practice Abstrak Praktik pengobatan yang terdapat pada Masyarakat Kampung Tarung menjadi kajian menarik, memadukan antara praktik pengobatan medis modern dengan praktik pengobatan lokal. Praktik ini menjadi suatu Praktik medis pluralistik yang sering kali digunakan Masyarakat dalam upaya pengobatan sakit Karodduka Tuba Marapu. Metode penelitian adalah penelitian kualitatif. Pengumpulan data dengan partisipasi observasi dengan ikut tinggal bersama Masyarakat Kampung Tarung dan melakukan wawancara mendalam kepada Masyarakat Kampung Tarung. Desain penulisan deskriptif kualitatif untuk menjelaskan dan mendeskripsikan pemilihan praktik medis serta melakukan praktik pengobatan dalam penanganan Karodduka Tuba Marapu dari sudut pandang emik. Temuan penelitian ini menunjukkan bahwa dalam praktik pengobatan Karodduka Tuba Marapu masyarakat Kampung Tarung memiliki pembiasaan yang terbentuk berdasarkan pengetahuan lokal. Pandangan mengenai Karodduka Tuba Marapu dengan pencampuran adanya konsep mengenai kepercayaan leluhur (Marapu) dalam setiap kehidupan meliputi pemaknaan pada Uma (rumah), dan sistem kekerabatan masyarakat yang memiliki pengaruh dalam pengetahuan lokal seperti modal ekonomi, modal budaya, modal sosial atau jaringan sosial, dan modal simbolik. Kata Kunci: Antropologi Kesehatan, Kampung Tarung, Karodduka Tuba Marapu, Praktik Medis

Otoritarianisme-birokratik orde baru, krisis ekonomi dan politik, dan demokrasi formal masa reformasi Budi Rajab
Jurnal Politik Indonesia (Indonesian Journal of Politics) Vol. 8 No. 1 (2022)
Publisher : Universitas Airlangga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20473/jpi.v8i1.21817

Since Indonesia’s new order led by Suharto rose to power, many countries have expressed admiration for the New Order (1966 – 1997), including developed countries, as an efficient and effective government, which was able to drastically reduce inflation and maintain economic growth. Previously, during the Old Order (1956-1965), the Indonesian economy stagnated, with very high inflation, even leading to bankruptcy, as well as conflicts between communists and military institutions. With the military institution winning the conflict, the New Order reversed the way of managing the state which in the Old Order era emphasized excessive political interference, so that economic development was neglected. The New Order state tried to build an economy with a capitalist system whose financing relied heavily on foreign debt and investment. foreign. Economic development is bearing fruit, poverty is reduced, education and health of the Indonesian people are better, but the political sector was controlled by the New Order State in a bureaucratic-authoritarian manner, the masses were demobilized strictly and repressively, even coercively. However, three decades later, the New Order regime was faced with an economic crisis in the mid-1990s and civil society movements and other civil groups demanding democratization of the political system. The community movement succeeded in overthrowing the New Order regime and replaced it with a reform regime. Economic development remains a priority of this reform regime in a capitalistic manner, but the democratic political system it develops is still conventional, procedural democracy, not participatory democracy, which means that although it no longer governs repressively, conventional state institutions remain strong, such as the executive, legislative, and the judiciary, while civil society groups are somewhat neglected.

PELESTARIAN KAIN LURIK OLEH LORI LURIK Melani, Florentina; Wiyanti, Dede Tresna; Indrawardana, Ira; Rajab, Budi
Responsive: Jurnal Pemikiran Dan Penelitian Administrasi, Sosial, Humaniora Dan Kebijakan Publik Vol 6, No 4 (2023): Responsive: Jurnal Pemikiran Dan Penelitian Administrasi, Sosial, Humaniora Dan
Publisher : Universitas Padjadjaran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24198/responsive.v6i4.53353

Penelitian ini dilakukan untuk menganalisis pemanfaatan dan pelestarian kain lurik oleh Lori Lurik. Kain lurik merupaka salah satu warisan budaya benda Indonesia sementara pengetahuan tentang kain lurik merupakan warisan budaya tak benda Indoensia. Kain lurik menjadi bahan utama Lori Lurik dalam menciptakan busana. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data dilakukan melalui observasi, wawancara semi struktur, dan dokumentasi. Informan penelitian ditentukan dengan cara purposive sampling berdasarkan kriteria informan yang telah ditentukan. Hasil penelitian menunjukan bahwa Lori Lurik berhasil mengintegrasikan kain lurik dalam menciptakan busananya. Lori Lurik memanfaatkan kain lurik dalam fashion urban dengan desain asimetris dan menerapkan zero waste dalam proses pembuatannya. Inovasi desain, keberlanjutan, dan penekanan pada kualitas produksi menjadi peran penting Lori Lurik dalam membangun citra yang positif. Dengan demikian, penelitian ini menunjukan bahwa Lori Lurik tidak hanya semata-mata menjual produk tetapi juga mampu melestarikan kain lurik dengan tetap memerhatikan lingkungan dan pemberdayaan pengrajin tradisional kain lurik setempat. This research was conducted to analyze the use and preservation of lurik cloth by Lori Lurik. Lurik cloth is one of Indonesia's cultural heritage. Lurik cloth is an intangible cultural heritage while knowledge about lurik cloth is an intangible cultural heritage. Lurik cloth is Lori Lurik's main material in creating clothing. The research uses qualitative methods with a case study approach. Data collection techniques were carried out using observation, semi-structured interviews, and documentation. Research informants were determined using purposive sampling based on predetermined informant criteria. The research results show that Lori Lurik has succeeded in integrating lurik fabric in creating her clothes. Lori Lurik uses lurik fabric in urban fashion with asymmetric designs and applies zero waste in the manufacturing process. Design innovation, sustainability, and emphasis on production quality are Lori Lurik's important roles in building a positive image. Thus, this research shows that Lori Lurik does not only sell products but is also able to preserve lurik cloth while still paying attention to the environment and empowering local traditional lurik cloth craftsmen.

KESADARAN IDENTITAS MASYARAKAT PERDESAAN: COMMUNITY BRANDING DESA SUKARATU, KABUPATEN SUMEDANG, JAWA BARAT, Soemarwoto, Rini; Zakaria, Saifullah; Indrawardana, Ira; Rajab, Budi
Sawala : Jurnal pengabdian Masyarakat Pembangunan Sosial, Desa dan Masyarakat Vol 5, No 1 (2024): Sawala : Jurnal pengabdian Masyarakat Pembangunan Sosial, Desa dan Masyarakat
Publisher : Universitas Padjadjaran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24198/sawala.v5i1.52871

Community branding di dalam paper ini merupakan langkah awal pengabdian masyarakat yang bertujuan melakukan penguatan ekonomi lokal. Kegiatan pengabdian kali ini mendiskusikan pembangunan identitas masyarakat Desa Sukaratu di Jawa Barat. Pembangunan identitas dirasakan perlu setelah terjadi transisi penghidupan komunitas desa dari berbasis pertanian ke perairan akibat pembangunan bendungan Jatigede. Kerja pengabdian di dalam paper ini memanfaatkan pendekatan bottom-up. Teknik yang dipakai adalah wawancara, observasi dan FGD untuk menemukan sumber identitas, dikombinasikan dengan metoda refleksi agar komunitas dapat mengenali dan melakukan pembangunan identitas dalam situasi perubahan lingkungan tersebut. Kerangka asumsi peluang terbangunnya identitas merujuk kepada teori konstruksi sosial. Meskipun secara fisik sumber identitas itu sebagiannya telah hilang direndam air, identitas yang berasalnya darinya masih tetap bisa direkonstruksi. Aktifitas branding dalam kegiatan pengabdian ini membuat komunitas desa Sukaratu mengenali kekuatan diri untuk kemudian memutuskan langkah tindak penguatan eknonomi berbasis kekayaan yang ada di hadapannya sekarang, di antaranya adalah pembuatan pindang ikan dengan sumberdaya ikan dari bendungan, kerupuk singkong yang mudah ditanam di lahan kering, dan wisata kuda renggong. Desanya sendiri direpresentasikan sebagai desa berbasis religi dan folklore. Community branding in this paper form the initial step of community development act to strengthen local economy. The paper discusses the identity development of Sukaratu Village community in West Java. The act of identity development is needed as the village population is having transition from agriculture to water-based livelihood. The approach to community development is bottom-up, that utilizes interview, observation, and FGD to find sources of identity, combined by reflection method so that the community would recognize and build identity in a situation of change. The framework for identity development refers to social construction theory that even though part of the physical source of identity has been lost submerged under the water of the dam, the identity that originates from it can still be reconstructed. The branding activities in this community development make the Sukaratu population recognize their own strengths and then decide to take steps from what is available in their environment. The steps are making pindang from dam’s fish, kerupuk from cassava grown in their limited land, and kuda renggong for tourist attraction. The village itself should be represented as a religion and folklore village.

PEMBENTUKAN MODAL SOSIAL DAN KEPENTINGAN EKONOMI-POLITIK NEGARA Rajab, Budi; Indrawardana, Ira
Responsive: Jurnal Pemikiran Dan Penelitian Administrasi, Sosial, Humaniora Dan Kebijakan Publik Vol 7, No 4 (2024): Responsive: Jurnal Pemikiran Dan Penelitian Administrasi, Sosial, Humaniora Dan
Publisher : Universitas Padjadjaran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24198/responsive.v7i4.61491

Modal sosial menunjuk pada struktur masyarakat yang relatif ketat dalam mengatur hubungan antar warga dan memiliki aturan sanksi dan ganjaran yang jelas, sehingga warga masyarakat mempunyai kepastian dalam bertindak satu sama lain. Struktur masyarakat Indonesia nampaknya cukup longgar, kurang memiliki aturan yang relatif pasti. Otoritas pada struktur masyarakat Indonesia lebih didominasi hubungan patronase, senioritas, dan kuasa ekonomi. Otoritas yang demikian tidak bisa memfasilitasi sikap kedisiplinan, rasa tanggung jawab, serta keteraturan. Rasa bersalah dan malu hanya manifes bila diketahui oleh pemegang otoritas (patron). Karena itu, struktur masyarakat yang longgar menunjuk pada lemahnya modal sosial. Institusi negara yang memegang otoritas formal, bukannya mencoba mengubahnya, malah memeliharanya struktur yang longgar ini. Karena dengan cara demikian, aparat negara akan diuntungkan dalam prestise sosial dan posisi ekonomi mereka. Konsekuensinya, karena negara dan masyarakat bersama-sama memelihara kelonggaran struktur ini, ketidaktertiban terus berlangsung. Untuk membangun modal sosial yang kuat, hubungan patronase dan senoritas perlu dikikis dan negara sebagai institusi yang punya otoritas perlu menegakkan aturan. Kelompok-kelompok sipil perannya juga harus lebih meluas, jangan hanya mengawasi kinerja negara, tapi juga mesti mendorong perubahan pada hubungan patronase dan senioritas ini. Kemudian, lembaga-lembaga pendidikan formal perlu mengembangkan proses pembelajaran afektif, tidak melulu menekankan pada proses pembelajaran kognitif. Social capital refers to a relatively tight community structure in regulating relations between citizens and has clear rules of sanctions and rewards, so that citizens have certainty in acting with one another. The structure of Indonesian society seems to be quite loose, lacking relatively definite rules. Authority in the structure of Indonesian society is more dominated by patronage, seniority, and economic power relations. Such authority cannot facilitate discipline, sense of responsibility, and order. Guilt and shame are only manifests if they are known by the authority (patron). Therefore, a loose structure of society refers to the weakness of social capital. State institutions that hold formal authority, instead of trying to change it, instead maintain this loose structure. Because in this way, the state apparatus will benefit from their social prestige and economic position. Consequently, because the state and society together maintain the relaxation of this structure, disorder continues. To build strong social capital, patronage and majority relations need to be eroded and the state as an institution with authority needs to enforce rules. The role of civil groups must also be more extensive, not only supervising the performance of the state, but must also encourage changes in this patronage and seniority relationship. Then, formal educational institutions need to develop affective learning processes, not merely emphasizing cognitive learning processes

Co-Authors Ardini S. Raksanagara Dede Tresna Wiyanti Florentina Melani, Florentina Ira Indrawardana Junardi Harahap Khang Tan Nguyen Risa Nopianti Santana, Ricky Selly Riawanti Soemarwoto, Rini Soemarwoto, Rini S. Triesya Melinda Zakaria, Saifullah

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