Articles
<![CDATA[Dedang Songke Sebagai Home Based Production ]]>
<![CDATA[Desideria Alfani Dugis]]>;
<![CDATA[I Wayan Suwena]]>;
<![CDATA[Aliffiati .]]>
<![CDATA[ Humanis Vol 24 No 1 (2020) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2020.v24.i01.p11
<![CDATA[Dedang songke or the activity of weaving traditional cloth (songke) is a tradition that is still widely practiced by housewives as the ancestral heritage of Manggarai Community, especially in the Orchard of Ringkas. The objectives of this study are (1) to find out the reasons why women in Ringkas Orchard made dedang songke as home based production (2) to find out the implications of dedang songke as home based production for the lives of the weavers, their families, and the people of Ringkas Orchard. This study uses the need achievement theory and the rational choice theory. While the concept used in this study are dedang songke, handicraft industry, and home based production. In this study, the research method used was qualitative with two data sources namely primary data and secondary data, through observation and interview for collecting the data. The results found from the research show that the background of the housewives in Ringkas Orchard works as weavers because of internal and external factors. Internal factors include: the desire to help husband to fulfill family needs, the desire to get recognition and the desire to continue their ancestral’s heritage. While external factors include: insufficient employment, inadequate farming/gardening production, and educational factor. The struggle of women in dedang songke handicraft industry as home based production has implications for the individual weavers, their families, and communities.]]>
<![CDATA[Yos Sebagai Pengintegrasian Masyarakat Desa Pedawa ]]>
<![CDATA[Ni Putu Arik Febriani]]>;
<![CDATA[I Wayan Suwena]]>;
<![CDATA[Aliffiati .]]>
<![CDATA[ Humanis Vol 24 No 3 (2020) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2020.v24.i03.p09
<![CDATA[Pedawa Village community, Banjar sub-district, Buleleng Regency has two kawitan namely kulit and kawitan lokal. Kawitan kulit that found in Pedawa Village is the general kawitan in Bali, meanwhile kawitan local of the Pedawa Village community refers to Yos which must be owned by all Pedawa Village communities. The Yos has a highly glorified God and the god closest to the community because the God is believed to be a protective deity, with the existence of the Yos the formation of social class in society. This reserach aimed to know the status and role of community members based on Yos, and to reveal the implications of Yos for the social structure of the Pedawa Village community. The results of the study revealed that there were 14 types of Yos. From several types of Yos, there are several members of community who have the status and role in a ceremony namely as Balian Desa, Premas, Headman, Janbangul, Pedewasan, and Sekaa Gong. Yos also has important implications and meanings toward the Pedawa Village community. The implications of Yos on aspects of the pedawa Village community belief system, besides the implications there are also meanings of Yos covering religious meaning, social meaning and cultural meaning.]]>
<![CDATA[Rasionalitas Di Balik Perlakuan Masyarakat Terhadap Hewan Kerbau Di Desa Tenganan Pegringsingan, Kecamatan Manggis, Kabupaten Karangasem, Bali. ]]>
<![CDATA[Made Widana]]>;
<![CDATA[I Gst. Ketut Gde Arsana]]>;
<![CDATA[Aliffiati .]]>
<![CDATA[ Humanis Vol 17 No 3 (2016) ]]>
Publisher : <![CDATA[Udayana University ]]>
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<![CDATA[Bufallo has such an important role in life of Indonesian society. Generally, bufallo is used to be a plougher as ploughing the rice field, while the flesh and milk could be utilized as the nutrient needs, as well as the horns and bones, could be used as the materials of handicraft. Buffalo’s safeguarding, generally is being stabled and its nose is pinned as a sign of livestock. In Tenganan Pegringsingan village, buffalo is not used as a livestock and the local people do not consume its flesh and milk. The buffalos are freely live around the village without being stabled or pinned. The way of local people treating the buffalo is special. The physical treatment of local people could be seen from the way they called the buffalo as Jero Gede, they do not use it as a plougher, so do its flesh and milk, are not consumed by them. The symbolic treatment of buffalo could be seen from the special ceremony for the buffalo, and two holy temples as the places of sacrifice and respect towards buffalo as well as The God who trusted as the owner of buffalo, Kandang Temple and Raja Purana Temple. The special rationality of local people to the buffalo is a type of local society wisdom. The rationalities such as; maintained the social relationship continuously, maintained the buffalo race, ecology, cultural conservation, and protection of magic threat and diseas.]]>
<![CDATA[Gerakan Sosial (Wuat Wa’i) pada Masyarakat Desa Gurung Liwut ]]>
<![CDATA[Rikhardus Haman]]>;
<![CDATA[I Ketut Darmana]]>;
<![CDATA[Aliffiati .]]>
<![CDATA[ Humanis Vol 25 No 1 (2021) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2021.v25.i01.p12
<![CDATA[One of the traditions that is still preserved today in the village of Gurng Liwut is the wuat wa'i tradition. The procession of the Wuat Wa'i tradition emphasizes the participation of the local community. The preservation of the tradition of wuat wa'i is based on community behavior which upholds the value of solidarity and integrity towards an innovative society in advancing and prospering social life. The formulation of the problems in this study include (1). How is the function of wa'i in the community of Gurung Liwut Village, Borong District, East Manggarai Regency? (2). What is the existence of the Wuat Wa'i tradition in the people of Gurung Liwut Village? This study aims to determine the function of the Wuat Wa'i tradition and explain the meaning of the Wuat Wa'i tradition for the people of Gurung Liwut Village. This research uses functional theory from Bronislaw Malinowski and Giving from Marcel Mauss. The method used is a qualitative research method. Data collection techniques include observation, interviews, and literature study. The analysis used is descriptive qualitative. The results of this study reveal that in the tradition of wuat wa'i there is a relationship between moral values, economic improvement, and improvement in formal education. The implementation of the Wuat Wa'i tradition is a social movement that raises funds to finance formal education and increase capital for someone who goes abroad, both at home and abroad. There are various processes in carrying out the tradition of wuat wa'i, namely the deliberation of the event organizers, determining the good day, the completeness of the event material. The conclusion of this research is that the tradition of wuat wa'i is a clear proof of the motivation of the local community for the importance of learning through formal education and desires to improve the community's economy through experience gained in the land of thechain.]]>
<![CDATA[Peran Gender dalam Ritus Kusu Bue ]]>
<![CDATA[Ida Ayu Putu Kartika Dewi]]>;
<![CDATA[Ni Made Wiasti]]>;
<![CDATA[Aliffiati .]]>
<![CDATA[ Humanis Vol 24 No 2 (2020) ]]>
Publisher : <![CDATA[Udayana University ]]>
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DOI: 10.24843/JH.2020.v24.i02.p10
<![CDATA[Kusu bue rite’s a rite performed by women who have experience menstruation. Women will stay in a small house, called sao are. They cooperate with each other in every process of activity. The role of gender in the kusu bue rite also has implications for the Dona community. The formulation of the problem in this study are (1) how’s the role of gender in the implementation of the kusu bue ? (2) What are the implications of gender roles in the implementation of the kusu bue of the kusu bue rite to the Dona community? This study uses theories from Marwell and theories about the transitional rites and the inauguration ceremony of Van Gennep. Ethnographic research models,including data collection techniques through observation, interviews, literature, studies, and data analysis field. The results explained that the kusu bue ritual process lasted for eight days and seven nights. The procession begins with preparation, hen enters theses’e ritual leadig to Soromazi, to Lole Sao Are. On the second day the community performed the Waju Pare Kobho. On the third and sixth day, why would they goon a journey to find the needs of the girls. Then on the seventh day the community carried out the Bora Raa Weti and Woke Tewu rituals. On the last day the kusu bue girls will have a graduation party or wela ripe. The result of this rite to the Dona community.These implications are the implication in the social, education, deliberation,and consensusand religious fields.]]>
<![CDATA[Interaksi Sosial Antarumat Beragama di Perumahan Bumi Dalung Permai Desa Dalung, Kuta Utara, Badung ]]>
<![CDATA[Aliffiati Aliffiati]]>
<![CDATA[ Jurnal Kajian Bali (Journal of Bali Studies) Vol 4 No 1 (2014): TEKS SEBAGAI REPRESENTASI SOSIAL BUDAYA ]]>
Publisher : <![CDATA[Pusat Kajian Bali Universitas Udayana ]]>
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<![CDATA[AbstractBumi Dalung Permai is an housing complex built in the early 1990s in Badung Regency. Accredited member of anBumi Dalung Permai public buldingt set of background,it is an the people of heterogen and multicultur, theybe possessed of different set of background etnick, joboccupation, level in society, tradition and religion. The living dynamics interfaith in Bumi Dalung Permai public bulding relatived settlement by agreement. The living dynamics Bumi Dalung Permai public bulding have two. The living dynamics intern that is the same interfaith, conflict and cooperation will it do. Conflict and cooperation proceed from different set an understating of religion. The living dynamics extern have enthusiasm united and tolerance. Conflict take palace beetween Hinduism with Muslims proceed from different set of interest. Conflict solution by medition and negotiationally so that conflictget muffied. Social interaction beetween the membersof religious community in Bumi Dalung Permai publicbulding in a general manner go well and harmonic, by means of celebration ritual ceremony and tradition, socialactivity, tradisi ngejot adaption be in possession conformitywith, symbols that is to be a means by members of religious community with the result that communication device, public area available as interaction area which is all accredited member of an association in a together manner although communitation.]]>
<![CDATA[Potret Adaptasi Lima Mualaf Di Denpasar Barat ]]>
<![CDATA[Celia Paramita]]>;
<![CDATA[Aliffiati Aliffiati]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Jurnal Syntax Admiration Vol. 2 No. 4 (2021): Jurnal Syntax Admiration ]]>
Publisher : <![CDATA[Ridwan Institute ]]>
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DOI: 10.46799/jsa.v2i4.212
<![CDATA[Islam menjadi agama terbesar dengan penganut terbanyak di Indonesia, tidak terkecuali di Bali. Meski Bali terkenal dengan julukan “Tanah Seribu Pura”, namun bukan berarti Bali steril dari penduduk non-Hindu. Keberadaan Islam di Bali, mengundang ketertarikan peneliti terutama mengenai kehidupan mualaf. Mualaf di Bali telah tersebar tidak terkecuali di wilayah Denpasar Barat. Tujuan dari penelitian ini adalah untuk mengetahui proses mualaf selama mereka mempelajari Islam. Karena tidak jarang dari mereka yang kerap mengalami kesulitan selama mempelajari Islam. Terkait dengan penelitian ini, jenis data yang digunakan adalah kualitatif dengan menggunakan metode observasi, wawancara, studi pustaka, dan triangulasi, diharapkan dapat memberi gambaran terkait kehidupan para mualaf, khususnya ketika memasuki dan mempelajari Islam. Berdasarkan penelitian yang telah dilakukan, diketahui bahwa tidak semua mualaf mengalami kemudahan dalam belajar Islam. Tentu dari mereka memerlukan adaptasi. Belum lagi adanya proses penerimaan yang tidak mudah oleh pihak keluarga, kerap semakin mempersulit mualaf untuk istiqamah dalam mempelajari Islam. Oleh karena itu, mualaf tentu perlu pendampingan dalam belajar, salah satunya melalui organisasi yang mewadahi para mualaf. Selama di organisasi tersebut, para mualaf dibina dan diajarkan mengenai konsep dasar Islam hingga tata cara ibadah yang diharapkan dapat semakin memperkuat keimanan mereka.]]>
<![CDATA[STRUKTUR KELAS DAN OTONOMI PEREMPUAN TENGGER DESA ARGOSARI KECAMATAN SENDURO KABUPATEN LUMAJANG ]]>
<![CDATA[Aliffiati Aliffiati]]>;
<![CDATA[I Ketut Kaler]]>
<![CDATA[ Studi Budaya Nusantara Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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<![CDATA[Perempuan dalam sebuah rumahtangga turut berperan dalam menjaga kestabilan dan kebertahanan ekonomi keluarga, demikian yang dialami oleh sebagian besar perempuan di pedesaan. Ketimpangan gender yang terjadi di masyarakat khususnya di pedesaan merupakan salah satu masalah yang menarik untuk dikaji dengan berbagai pendekatan, salah satunya ilmu antropologi.Kajian berikut menganalisa perempuan petani etnis Tengger di wilayah Desa Argosari Kecamatan Senduro Kabupaten Lumajang Jawa Timur. Tujuan penelitian untuk mengetahui dan mengidentifikasi tentang strafikasi sosial perempuan di masyarakat terkait dengan status dan peran perempuan di ranah domestik dan publik. Penelitian dilakukan mengggunakan metode pendekatan etnografi sebagai salah satu varian pendekatan kualitatif.Masyarakat Tengger merupakan sub etnis Jawa, yang masih teguh memegang tradisi khususnya mempertahankan sebagian budaya jaman Majapahit, terlebih masyarakat Tengger Argosari. Mereka meyakini keturunan Roro Anteng dan Joko Seger. Dibalik legenda Roro Anteng dan Joko Seger yang merupakan folklore tentang asal usul etnis Tengger, memiliki makna sebagai visi tentang kesetaraan gender. Tradisi Tengger menempatkan para perempuan dalam kehidupan keluarga, masyarakat, dan ritual. Tradisi Tengger menganggap laki-laki dan perempuan mempunyai posisi yang sederajat, sama-sama berperan dalam kehidupan keluarga maupun masyarakat.]]>
<![CDATA[Faktor-Faktor Pendorong Masyarkat Urban Kota Denpasar Menggunakan Bumble untuk Mencari Jodoh ]]>
<![CDATA[Ferdeo Ferdeo]]>;
<![CDATA[Aliffiati Aliffiati]]>;
<![CDATA[I gst Putu Sudiarna]]>
<![CDATA[ Jurnal Pendidikan dan Konseling (JPDK) Vol. 4 No. 6 (2022): Jurnal Pendidikan dan Konseling ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/jpdk.v4i6.9565
<![CDATA[Penelitian ini membahas adanya kebutuhan memiliki pasangan hidup atau yang disebut juga dengan jodoh bagi setiap orang yang berkeinginan untuk hidup jangka panjang dengan seorang pasangan. Kini tren adalah dengan memanfaatkan teknologi digital berbasis aplikasi, yakni menggunakan aplikasi Bumble. Berkaitan dengan hal tersebut penelitian ini menggunakan teori pencarian jodoh dan teori penetrasi sosial yang sama-sama menjelaskan bahwa dalam proses mencari jodoh pasti terdapat tahapan-tahapan yang menentukan cocok atau tidaknya kedua belah pihak yang sedang mencari jodoh. Metode yang digunakan dalam penelitian ini adalah pengumpulan data dengan teknik observasi partisipan, wawancara mendalam, serta studi kepustakaan dengan hasil akhir tulisan kualitatif dengan deskripsi mendalam. Hasil penelitian ini adalah ditemukannya berbagai alasan penggunaan Bumble serta mekanisme penggunaan aplikasi Bumble guna mencari jodoh secara rinci. Adapun alasan penggunaan Bumble khususnya bagi pengguna perempuan adalah karena keefektifan dan efisiensi Bumble, kesamaan tujuan antara pengguna Bumble, diperhitungkannya keberperanan perempuan, dan untuk menambah koneksi.]]>
<![CDATA[Mitologi sebagai Kearifan Ekologis Masyarakat Wawowae ]]>
<![CDATA[Leonarda Paula Mao]]>;
<![CDATA[I Gusti Putu Sudiarna]]>;
<![CDATA[Aliffiati Aliffiati]]>
<![CDATA[ Sunari Penjor : Jurnal of Anthropology Vol 3 No 1 (2019) ]]>
Publisher : <![CDATA[Department of Anthropology Udayana University ]]>
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DOI: 10.24843/SP.2019.v3.i01.p03
<![CDATA[Wawowae Village is one of the villages in Ngada Regency, East Nusa Tenggara. This village has a mythology in the forest of Watuata where everything in the forest is associated with humans, animals, names of places and plants. So that all activities undertaken by the Wawowae people in the forest, must go through a process of ritual. This research aims to identify mythology in the forest of Watuata and its meaning, community perception, and forest conservation actions undertaken by the society. The study used the ethnoecological approach and Clifford Geertz's Interpretative theory to see the mythological significance of the Watuata forest from the viewpoint of its people. This study was conducted for a month using qualitative research methods implementing ethnographic research models. The ethnography includes observation, interviews, and library studies. The supporting instruments of this research are interview guidelines, voice recording equipment, cameras, and stationery.]]>
