Articles
<![CDATA[PEREMPUAN DAN LIMINALITAS PERDAMAIAN: Hubungan Islam-Kristen dalam Liminalitas Simbolik Kain Gandong di Maluku ]]>
<![CDATA[Pattiasina, Sharon Michelle O]]>;
<![CDATA[Lattu, Izak Y M]]>;
<![CDATA[Nuban Timo, Ebenhaizer I]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 11, No 2 (2018): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/palastren.v11i2.3298
<![CDATA[Tulisan ini menganalisis peran perempuan dan tradisi Kain Gandong dalam liminalitas hubungan Islam-Kristen yang berfokus pada ritual Panas Pela dan ritual Pelantikan raja di negeri Hative Kecil dan Hitumessing, Maluku. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik wawancara, studi dokumenter dan studi pustaka. Hasil penelitian menemukan bahwa perempuan memiliki peran yang penting dalam tradisi Kain Gandong. Perempuan berperan sebagai pemegang Kain Gandong dengan mengacu pada arti dan makna dari kata gandong itu sendiri. Tradisi Kain Gandong menciptakan sebuah ruang kebersamaan yang disebut sebagai ruang liminalitas. Ruang tersebut dapat membebaskan masyarakat dari perbedaan-perbedaan status sosial, budaya dan agama. Berdasarkan data yang diperoleh, penulis menemukan tiga nilai yang dapat berguna untuk membangun kehidupan bersama, yakni nilai persaudaraan, nilai kesetaraan dan nilai perdamaian.]]>
<![CDATA[Ekoteologi Fungsi Hutan Oenaek: Penyimpangan Paradigma Ekologis Menuju Perilaku Eksploitatif ]]>
<![CDATA[Awang, Nirwasui Arsita]]>;
<![CDATA[Setyawan, Yusak B]]>;
<![CDATA[Timo, Ebenhaizer L Nuban]]>
<![CDATA[ GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian Vol 4 No 2 (2019): Gema Teologika: Jurnal Teologi Kontekstual dan Filsafat Keilahian ]]>
Publisher : <![CDATA[Faculty of Theology Duta Wacana Christian University ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21460/gema.2019.42.423
<![CDATA[Abstract This study aims at describing and analyzing the change of Camplong residents’ perspective towards the function of forest which brings an impact on the damage of Oenaek Forest. In addition, the purpose of this study is also to conduct an ecotheological observation about this viewpoint shift. There is a Natural Tourism Park in Camplong with various kinds of flora and fauna. In Timorese belief, this forest functions as a palace for Usi (the highest god) and a shelter for the spirits of passed away ancestors. The shift of the forest status fromnatural forest (restricted forest) to productive forest has caused the change of residents’ perspective towards the function of the forest. In the past they used to perceive the forest as a subject, but now it has been seen as an object of economic enterprise. The change of this standpoint has influenced the behavior of Camplong people who live around the forest area: the forest is no longer served as a place for celebrating traditional rituals, but merely as a tourist destination. The method applied in this research is qualitative descriptive whichis carried out through observation and in-depth interview. AbstrakTujuan penelitian ini yaitu untuk mendeskripsikan dan menganalisis perubahan pandangan masyarakat Camplong terhadap fungsi hutan yang berdampak pada perusakan Hutan Oenaek dan melakukan tinjauan ekoteologis tentang perubahan pandangan masyarakat Camplong terhadap fungsi hutan. Di Camplong terdapat Taman Wisata Alam yang menjadi tempat tinggal beberapa flora dan fauna serta dalam kepercayaan masyarakat Timor (atoni meto), Hutan Camplong merupakan tempat bagi Usi sebagai ilah tertinggi dalam kepercayaan atoni meto dan roh para leluhur yang telah meninggal berdiam. Informan sebagai sumberdata dalam penelitian ini yaitu LPA (Lembaga Pemangku Adat) wilayah kefetoran Fatuleu, KRPH Fatuleu Barat sebagai pemangku kawasan, GMIT Betania Camplong sebagai salah satu institut keagamaan dan beberapa masyarakat lokal yang ada di Camplong. Akibat dari adanya perubahan status hutan dari hutan alam (hutan larangan = nais talas) menjadi hutan produksi berakibat pada perubahan pandangan masyarakat yang menganggap hutan bukan lagi sebagai subjek melainkan sebagai objek yang siap digunakam karena memiliki nilai produktif. Perubahan pandangan ini memengaruhi perilaku yang awalnya hutan dijadikan sebagai tempat ibadah atau pelaksanaan ritual kini hanya menjadi objek wisata. Metode yang digunakan dalam penelitian ini, yaitu deskriptif kualitatif yang dicapai dengan cara observasi dan wawancara mendalam.]]>
<![CDATA[The Maker of History: Pemimpin yang Berwawasan Oikumenis di Indonesia ]]>
<![CDATA[Eibenhaizer I.N Timo]]>
<![CDATA[ PAX HUMANA Vol 2, No 3 Sep (2015) ]]>
Publisher : <![CDATA[Yayasan Bina Darma ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (230.811 KB)
<![CDATA[Leader is one of the most important key in moving the organizations life and promote life together. However the role of leaders is only 20% compared to the followers in the dynamics of the organization, but leaders become role models and inspiration ?igures. This article discusses about the role of leader in the context of the ecumenical movement. The author tries to extend the understanding of the ecumenical movement is not just an efforts towards the uni?ication of Christians, but to the understanding of the early ecumenical, the inhabited world, which refers to how the leader of the Christian being a role model and inspiration in an effort to bring together the various components of the community who inhabit the earth for unite to build the world. Some Christian leaders in Indonesia who are leaders in many ?ields, the author adopted as a spotlight in this discussion. They include: Oerip Notohamidjojo for education, WS Renda in the ?ield of art, and Basuki Tjahaja Purnama in the arena of politics and government. Keywords: Leader, Ecumenical Movement, Churches in Indonesia]]>
<![CDATA[Hukuman Mati Bagi Koruptor atau Hukum Koruptor Sampai Mati (Sebuah Kajian Hukum, Etis Kristiani dan Kultural) ]]>
<![CDATA[Ebenhaizer Imanuel Nuban Timo]]>
<![CDATA[ PAX HUMANA Vol 4, No 1 (2017) ]]>
Publisher : <![CDATA[Yayasan Bina Darma ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (775.942 KB)
<![CDATA[This paper presents an analysis of death penalty for corruptors seen from Constitution, Christian ethics and cultural perspectives. The author talks about how effective the death penalty is when it is imposed to the criminal. He makes it clears that death penalty for corruptors is against the Constitution of the Repulic of Indonesia (UUD 1945). It does not go in line with Christian's view of life as well. The appeal to the goverment, asking for imposing the capital punishment to the corruptors and people support to this appeal are taken by the author to be the starting point of his analysis. The author is of the opinion that capital punishment is not in agreement with both Indonesia Constitution (UUD 1945), and the Christian teaching about life as well. Life long imprision remains the only juridicial choice to be imposed to the criminal. But the author takes a further step. For him life-long imprision is also not enough because it fails to meet the purpose of justice, namely to heal the corruptors. Because of this reason the author introduces an alternative punisment which he draws from local wisdom of the Savunese and Timorese people in the province of South-East Sunda Islands (NTT), the province where he comes from.]]>
<![CDATA[PEREMPUAN DAN LIMINALITAS PERDAMAIAN: Hubungan Islam-Kristen dalam Liminalitas Simbolik Kain Gandong di Maluku ]]>
<![CDATA[Sharon Michelle O Pattiasina]]>;
<![CDATA[Izak Y M Lattu]]>;
<![CDATA[Ebenhaizer I Nuban Timo]]>
<![CDATA[ PALASTREN Jurnal Studi Gender Vol 11, No 2 (2018): PALASTREN ]]>
Publisher : <![CDATA[STAIN Kudus ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/palastren.v11i2.3298
<![CDATA[Tulisan ini menganalisis peran perempuan dan tradisi Kain Gandong dalam liminalitas hubungan Islam-Kristen yang berfokus pada ritual Panas Pela dan ritual Pelantikan raja di negeri Hative Kecil dan Hitumessing, Maluku. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik wawancara, studi dokumenter dan studi pustaka. Hasil penelitian menemukan bahwa perempuan memiliki peran yang penting dalam tradisi Kain Gandong. Perempuan berperan sebagai pemegang Kain Gandong dengan mengacu pada arti dan makna dari kata gandong itu sendiri. Tradisi Kain Gandong menciptakan sebuah ruang kebersamaan yang disebut sebagai ruang liminalitas. Ruang tersebut dapat membebaskan masyarakat dari perbedaan-perbedaan status sosial, budaya dan agama. Berdasarkan data yang diperoleh, penulis menemukan tiga nilai yang dapat berguna untuk membangun kehidupan bersama, yakni nilai persaudaraan, nilai kesetaraan dan nilai perdamaian.]]>
<![CDATA[Fungsi Waktu “Sembilan Hari” dalam Kosmologi Orang Boti ]]>
<![CDATA[Aulia Wihelmina Konay]]>;
<![CDATA[Ebenhaizer I Nuban Timo]]>;
<![CDATA[Nelman Asrianus Weny]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24114/antro.v6i2.19562
<![CDATA[The study is intended to describe the function of nine days in the Boti's cosmology of the timorese, because for indigenous people, time is always cosmically understood, therefore time is a cycle, always repeating. In the meantime for modern humans, time is mechanically understood and linear. That is, it has a beginning and an end that cannot be repeated. The research used is a kind of qualitative study, which includes information about the Boti in Timor as one of the traditional community communities that still retain a cosmological view of time. That view is nine days (neon) not seven days, according to modern times even the Atoni who already profess Christianity. The study of the Boti's cosmological views was then analyzed from the "sacred time" perspective according to Mircea Eliade's thinking. The analysis produced the find: modern society needs to learn from the life ethos of the Boti in which time is appreciated as a creator and therefore requires a more in-depth study of the concept of time in the local tradition of cultural wealth.]]>
<![CDATA[Model Pendampingan Ritual Fua Tulu di Gereja Sesawi Oekamusa Fua Tulu Ritual Accompaniment at Sesawi Oekamusa Curch ]]>
<![CDATA[Riana S. C. Banoet]]>;
<![CDATA[Jopie D. Engel]]>;
<![CDATA[Ebenhaizer I. Nuban Timo]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24114/antro.v6i1.16986
<![CDATA[This study aims are to describe and analyse the important value of Fua Tulu Ceremonial for the Society. This value produce an efficient ritual accompaniment, starting from congregation guilding in Sesawi Oekamusa curch as a part of Mnelalete citizens. The method were used is qualitative approach in which be described. This study applies the development of qualitative research methods and library research. Collecting data is done by interview, observation and theoretical review. The result and discussion of this paper describe and analyze the important social values in this ritual for the community. This exploration can be an effective accompaniment model to improving the communities self confidence, not only of their own personality strength, but also of their environment potency, utilize the togetherness trait of congregation. It is valuable for such positive behavioral, from pessimistic and hopeless sensivity to optimistic and hopefull personal. The curch and also other kind of partnership be recommended to use Fua Tulu accompaniment. The advance of Fua Tulu as pastoral support could be the strengthness of the curch to addresse the agriculture matters and also to prevent other problems. The author recommends to other researcher to complement this kind of ritual accompaniment.]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
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.]]>
