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All Journal Sosiohumaniora Jurnal Filsafat Sosio Konsepsia Jurnal Manajemen Pendidikan Jurnal Filsafat Syntax Literate: Jurnal Ilmiah Indonesia Pendas : Jurnah Ilmiah Pendidikan Dasar Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Komunitas: Jurnal Ilmu Sosiologi Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) Arumbae: Jurnal Ilmiah Teologi dan Studi Agama Innovative: Journal Of Social Science Research INDOPEDIA (Inovasi Pembelajaran dan Pendidikan) Baileo: Jurnal Sosial Humaniora Journal of Innovative and Creativity
Aholiab Watloly
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Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Public Health Social Sciences Other

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Konsep Diri Masyarakat Kepulauan Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

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Abstract

Kebudayaan Indonesia mempunyai akar yang kuat pada kebudayaan masyarakat kepulauan. Kebudayaan atau pandangan filsafat masyarakat kepulauan ini, namun demikian tidak banyak diungkap di dalam penelitian-penelitian filsafat maupun budaya. Penulisan ini oleh karenanya ingin menggali dan menjelaskan nilai-nilai filosofis yang membentuk konsep diri masyarakat kepulauan. Epistemologi digunakan sebagai objek formal penulisan, sementara yang menjadi objek material adalah pandangan dan cara hidup masyarakat kepulauan.   Tulisan ini menyimpulkan bahwa bagi masyarakat kepulauan, kepulauan tidak sekedar bermakna lokus teritorial, tetapi lokus kultural dan lokus personal, karena  memiliki konsep diri dan dan arti sebagai ruang eksistensi. Setiap komunitas kepulauan selalu mengidentifikasi dan mengkonsepsikan diri dalam sebuah konsep kosmologis dan sosio-kultural.  Masing-masing komunitas  mempunyai  local knowledge, local value, serta local institution yang dibentuk dengan rasio alaminya yang asli. Rasio alami itu, bertumbuh dari taraf kesadaran kosmik, ke taraf kesadaran magis (religius), dan akhirnya taraf kesadaran sosial. Perlu adanya kemauan dan kebijakan, untuk membangun ketahanan dan kemajuan eksistensi bangsa melalui pembangunan berbasis masyarakat kepulauan secara nyata serta berkesinambungan. Pembangunan masyarakat kepulauan, harus menjadi salah satu ciri pembangunan nasional yang penting di Indonesia.Kata kunci: konsep diri, masyarakat kepulauan, kebudayaan kepulauan, sosialitas masyarakat kepulauan, komunitas masyarakat kepulauan, Bhinneka Tunggal Ika.
KONSEP DIRI MASYARAKAT KEPULAUAN Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.12991

Abstract

Indonesian culture has a strong root in a culture of island communities. The culture, especially philosophy of the island communities is not so much revealed in studies of philosophy and culture. Therefore, this article will explore and explain philosophical values that shape the self-concept of the island communities. Epistemology is used as a formal object, while the material object is the island communities’ views and way of life. This article concludes that for the island communities, their islands are not just meant as a territorial locus, but also a cultural and personal locus because the islands have a concept of self and a sense of space and existence. Every community always identifies and conceptualizes themselves in a cosmological and socio-cultural concept. Every community has local knowledges, values, and institutions that are formed by an original natural ratio. The natural ratio grows from cosmic consciousness level to magical (religious) consciousness, and finally social consciousness. Willingness and policies are needed to build resilience and progress of the nation existence through a development of the island communities manifestly. The development of island communities must become one of important features of national development in Indonesia.
"Sosio-Epistemologi" sebagai "Program Kritis" atas Teori Pengetahuan Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3368.65 KB) | DOI: 10.22146/jf.31348

Abstract

This study focuss on the existence of "Socio-epistemology" as "Critical program" of,the theories ofknowledge" The emergence ofvarious upheavals in the realm ofmodern knowledge with scientific claims that are sectorial and deterministic has had a wide spread effect on human life. The scientific situation that is so strict has forced man and the community, even culture and religion to adapt it's selftot (lily to. scientific. principles that have been stroctured in such a way as to becometheoretical instruments for total and automatic control. This worrying fact has brought about the existence of "Socio -epistemology" as "Critical program" of the theories ofknowledge . The aim ofexecuting a critical reformation and enlightenment towards the claims of sectoral knowledge, even the claims of the repressive community that· tend to perpetuate the power of the status quo as a "false consciousness ".This research aims to study is to construct a complete, whole and basicunderstanding concerning "Socio-epistemology" including its main claim as a branch of epistemology. A transcendental critique. of the theories of knowledge plus the modem social theories will be executed in order to build a Hdialectic tension" as the basic characteristic, of "Socio-epistemology". In relation to the aim and scope ofthis discussion, .' this research has been conducted using the factual historical philosophical method. The factual historical method is a method used in philosophy that .Ises a set ofsystematic principles and norms to discover, classify and process the material and also analyse in a whole, basic and critical manner.It is shown that the term "Socio-epistemology" characterises itselfas a part of critical philosophy ("critical program '') that sets itself towards optimisticenlightenment and reform. in relation. to the egoistic and ideological claims of sectoral knowledge. The main strength ofenlightenment and reform towards dialectit! illustrates'its essential character. Dialectical .roles in "Socio-epistemology" are distinctive. because of the dialectical "tension ". This dialectical tension manifests itselfin and through criticism, openness, correction, and continua/reform leading to emancipation and hypothetical consensus in the framework of praxis. As a "critical program" towards. the theory of knowledge (transcendent criticism), "Socioepistemology" tries to overcome. and release the various dogmatic rigidity that controls the· realm· ofknowledge. development under the power of "Scientism " and "Technology" or "Positivism". In this way, it is shown that knowledge is always characterised as relational and it possesses a social base including within it the interests of mankind.. On the other hand, as a critical program towards social theories (immanent criticism), "Socio-epistemology" attempts to show that man's autonomy, self consciousness ·self contemplation and man's interest within socialtheories.
POTRET KEMISKINAN MASYARAKAT PULAU MASELA DI LADANG MIGAS TERKAYA BLOK MASELA DI KABUPATEN MALUKU BARAT DAYA Watloly, Aholiab; Litaay, Simona Christina Henderika
Sosio Konsepsia Vol 7, No 1 (2017): Sosio Konsepsia
Publisher : Puslitbangkesos Kementerian Sosial RI

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Abstract

Kemiskinan masyarakat pulau kecil Masela memiliki karakter dan struktur kemiskinan yang khas. Adapun karakter kemiskinan masyarakat pulau kecil Masela di bibir perbatasan Negara adalah kemiskinan pulau-pulau kecil perbatasan dengan kondisi kewilayahannya yang bersifat geografis pulau-pulau kecil dengan luas laut yang dominan dan iklim leut kepulauan yang cenderung bergejolak. Sementara struktur kemiskinan masyarakat pulau Masela sebagai pulau kecil, terpencil serta terdepan adalah keterisolasian, keterbatasan akses  berupa akses transportasi, komunikasi, kegiatan perekonomian, pendidikan dan kesehatan. Kondisi tersebut telah menjadi faktor determinan kemiskinan masyarakat pulau kecil dan terpencil Masela. Keterbatasan akses dimaksud telah menjadi factor determinan yang menderivasi berbagai factor turunan lainnya, seperti beban ekonomi tinggi (high cost economy) yang harus dipikul oleh masyarakat serta lemahnya nilai tukar barang dan jasa local. Jadi, ada 3 (tiga) variable determinan yang saling berkorelasi atau saling berhubungan secara sebab akibat (causalistic) dalam mempengaruhi dan membentuk karakter dan struktur kemiskinan masyarakat pulau Masela, yaitu; keterisolasian dan keterbatasan akses, ekonomi biaya tinggi (high cost ecomic), dan lemahnya nilai tukar barang dan jasa masyarakat kepulauan.Faktor determinan lainnya adalah kebijakan pembangunan nasional yang kurang pro pada pembangunan masyarakat pulau-pulau kecil, karena Negara cenderung mengabaikan pulau-pulau kecil, seperti Masela sebagai sesuatu yang bukan masalah nasional (non factors) karena dianggap memiliki nilai yang lemah (weakness factors) dalam perhitungan jumlah kekuatan politik, ekonomi maupun sumberdaya manusia dan sosial budaya.Kemiskinan masyarakat pulau kecil Masela merupakan sebuah ironi di tengah realitas kekayaan alam dan social budayanya. Pembangunan Blok Masela di laut pulau Masela kabupaten Maluku Barat Daya yang sedang direncanakan, diharapkan dapat memberi solusi yang fundamental dan komprehensi dalam menanggulangi kemiskinan masyarakat pulau kecil Masela, bukan sebaliknya mempelakukan mareka sebagai ?tikus mati di tengah lumbung?.
"Sosio-Epistemologi" sebagai "Program Kritis" atas Teori Pengetahuan Aholiab Watloly
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31348

Abstract

This study focuss on the existence of "Socio-epistemology" as "Critical program" of,the theories ofknowledge" The emergence ofvarious upheavals in the realm ofmodern knowledge with scientific claims that are sectorial and deterministic has had a wide spread effect on human life. The scientific situation that is so strict has forced man and the community, even culture and religion to adapt it's selftot (lily to. scientific. principles that have been stroctured in such a way as to becometheoretical instruments for total and automatic control. This worrying fact has brought about the existence of "Socio -epistemology" as "Critical program" of the theories ofknowledge . The aim ofexecuting a critical reformation and enlightenment towards the claims of sectoral knowledge, even the claims of the repressive community that· tend to perpetuate the power of the status quo as a "false consciousness ".This research aims to study is to construct a complete, whole and basicunderstanding concerning "Socio-epistemology" including its main claim as a branch of epistemology. A transcendental critique. of the theories of knowledge plus the modem social theories will be executed in order to build a Hdialectic tension" as the basic characteristic, of "Socio-epistemology". In relation to the aim and scope ofthis discussion, .' this research has been conducted using the factual historical philosophical method. The factual historical method is a method used in philosophy that .Ises a set ofsystematic principles and norms to discover, classify and process the material and also analyse in a whole, basic and critical manner.It is shown that the term "Socio-epistemology" characterises itselfas a part of critical philosophy ("critical program '') that sets itself towards optimisticenlightenment and reform. in relation. to the egoistic and ideological claims of sectoral knowledge. The main strength ofenlightenment and reform towards dialectit! illustrates'its essential character. Dialectical .roles in "Socio-epistemology" are distinctive. because of the dialectical "tension ". This dialectical tension manifests itselfin and through criticism, openness, correction, and continua/reform leading to emancipation and hypothetical consensus in the framework of praxis. As a "critical program" towards. the theory of knowledge (transcendent criticism), "Socioepistemology" tries to overcome. and release the various dogmatic rigidity that controls the· realm· ofknowledge. development under the power of "Scientism " and "Technology" or "Positivism". In this way, it is shown that knowledge is always characterised as relational and it possesses a social base including within it the interests of mankind.. On the other hand, as a critical program towards social theories (immanent criticism), "Socio-epistemology" attempts to show that man's autonomy, self consciousness ·self contemplation and man's interest within socialtheories.
Perubahan Sosial Tradisi Hari Obor Pattimura Di Negeri Tuhaha Dan Siri-sori Amalatu, Kecamatan Saparua Timur, Kabupaten Maluku Tengah (Dalam Periode 2020-2022) Wailissa, Ari Fisal; Watloly, Aholiab; Matakena, Fransina
KOMUNITAS: Jurnal Ilmu Sosiologi Vol 6 No 2 (2023): KOMUNITAS: JURNAL ILMU SOSIOLOGI
Publisher : Jurusan Sosiologi FISIP Universitas Pattimura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30598/komunitasvol6issue2page62-73

Abstract

Social changes in the Pattimura torch day tradition have been going on since 1979. The changes that occurred were caused by the conflict between the people of Tuhaha and Siri-sori Amalatu Village, which occurred in 1978. It does not stop there the conflict that occurred in 1999 in Ambon, the conflict between Batu Mera and Soya in 2012 the government in this case took over to change the form of the tradition so that it brought considerable influence. In 2020, due to the COVID-19 pandemic, a decision from the Government and Kings throughout Saparua, in 2020 the Pattimura torch day tradition was not carried out. In 2021 and 2022, Pattimura's torch day has changed to the location of the torch fire custom, the location of the torch fire cultivation channel, the location of the torch fire burning, and the role of the people of Siri-sori Amalatu Village as traditional children in the Pattimura torch day tradition. Which is caused by covid, conflict, diffusion/spread of new understandings, and the will of the Government. As a result of this change in this tradition, the values contained in the tradition began to deteriorate which had a negative impact on the social relations of the people of Tuhaha and Siri-sori Amalatu Village. Keywords: Tradition, Change, Social, Impact.
KEARIFAN LOKAL LEI MASELEN SEBAGAI MITIGASI SOSIAL DAN PENYAKIT DI NEGERI LAIMU Almaskaty, Saiful Ali; Huliselan, Mus; Watloly, Aholiab; Leiwakabessy, Jeffry EM
Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) Vol. 5 No. 2 (2024)
Publisher : FISIP Universitas Malikussaleh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29103/jspm.v5i2.16563

Abstract

The aim of the research is to strengthen the Laimu community's strategy in maintaining the local wisdom of Lei Maselen so that it does not become extinct due to developments over time. This research specifically also aims to be a mitigation strategy for social problems and diseases in Laimu Village, Telutih sub-district, Central Maluku district. Linguistically, Lei means to drive away, while Maselen means disease, so in case of its  terms, Lei Maselen is a ritual of expulsion or an effort to mitigate disease outbreaks. This tradition is the community's effort to maintain the continuity of life, while maintaining the relationship with the creator. The local wisdom of the Laimu people has been going on for hundreds of years, and the process of inheritance takes place orally. To obtain accurate and valid data, researchers used qualitative research with a field-study projects. Data obtained at the research location was gained through four strategies, such as involving the author in community social activities, conducting structured interviews with the community, main informants and supporters, carrying out field notes to anticipate data not being recorded, and carrying out documentation. After the data was collected, the researcher carried out analysis using qualitative data analysis procedures. Including data reduction, presenting data, interpreting data, and drawing conclusions.
Merawat Hubungan Kekerabatan di Pulau Masela Melalui Praktik dan Transformasi Tradisi Neyolya Tiwery, Dodie Marrio; Watloly, Aholiab; Murwani, Prapti
Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Vol. 18, No. 3 : Al Qalam (Mei 2024)
Publisher : Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Amuntai Kalimantan Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35931/aq.v18i3.3477

Abstract

Neyolya merupakan tradisi mengunjungi sanak saudara antardesa di Pulau Masela, saling membantu dengan cara barter kebutuhan hidup. Tradisi tersebut bermula dari kondisi geografis dan iklim yang ekstrim sehingga menyebabkan gagal panen sehingga mengakibatkan masyarakat kesulitan mendapatkan pangan. Tulisan ini mengkaji praktik dan transformasi Neyolya saat ini melalui pengumpulan data kualitatif melalui wawancara dengan narasumber dari Desa Lawawang dan desa tetangga yang mempunyai hubungan satu sama lain. Penelitian menunjukkan bagaimana Neyolya berakar pada filosofi hidup masyarakat yang memandang manusia sebagai kekayaan dan kekayaan materi sebagai alat untuk menyatukan dan menghubungkan satu sama lain. Neyolya masih dilakukan oleh sekelompok kecil orang, namun menghilang dengan cepat karena kemajuan teknologi dan infrastruktur serta penggunaan uang. Masyarakat masih ingin mengamalkan Neyolya terutama dengan melibatkan generasi muda melalui akulturasi budaya dan enkulturasi. Hal ini dapat dicapai melalui sistem “tiga batu perapian” di mana desa, gereja, dan sekolah berpartisipasi secara aktif dalam Neyolya. Pembaharuan komoditas untuk pertukaran dapat berkembang dan tidak terbatas pada hal-hal materi saja, namun dapat berkembang mencakup pertukaran ide dan gagasan sehingga tercipta gaya baru Neyolya untuk masa depan Masela yang lebih baik.
The Communication Patterns Between Parents and Migrant Children in the Digital Era: Strengthening Emotional Connections Through Technology Sinaga, Celvin Yhosep; Watloly, Aholiab; Litaay, Simona Christina Henderika
Baileo: Jurnal Sosial Humaniora Vol 2 No 1 (2024): September 2024
Publisher : Universitas Pattimura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30598/baileofisipvol2iss1pp27-38

Abstract

This study aims to analyze the communication patterns between parents and migrant children in the digital era and their impact on emotional connection between both parties. Digital technology provides an opportunity for parents and children to stay connected despite being separated by distance; however, the intensity of communication plays a crucial role in shaping the quality of this relationship. This research was conducted on migrant students living in dormitories at Pattimura University using a qualitative approach. Data collection techniques included observation, in-depth interviews, and documentation. The findings indicate that migrant children who frequently communicate with their parents feel more emotionally connected, experience less loneliness, and are able to develop independence and new experiences. Conversely, students with lower communication intensity tend to feel lonelier but view this as a coping strategy to stay focused on their lives away from home. Some students reported that excessive communication with parents could trigger excessive longing and a strong desire to return home. The novelty of this study lies in understanding how digital technology serves not only as a communication tool but also as an emotional bridge for families separated by distance. This study recommends that further research explore the psychological and social aspects of communication intensity and its impact on the emotional well-being of migrant children. The findings contribute to the development of social sciences and humanities, particularly in understanding the dynamics of family communication in the digital era.
The Sao Stone Cosmology within the Aman Seri Community in Urimessing Matakena, Fransina; Watloly, Aholiab
Baileo: Jurnal Sosial Humaniora Vol 1 No 2 (2024): January 2024
Publisher : Universitas Pattimura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30598/baileofisipvol1iss2pp204-218

Abstract

This study explores the cosmological significance of the Sao Stone within the indigenous Aman Seri community in Urimessing, aiming to reveal the philosophical dimensions of their worldview and its role in sustaining cultural identity and cosmic continuity. Employing a qualitative approach, the research was conducted through fieldwork, including in-depth interviews, guided discussions, and participant observations. The study examines how the cosmological process surrounding the Sao Stone intertwines the development of human beings, the indigenous Aman Seri community, and other cosmic substances in a continuous, layered flow. The findings demonstrate that the Sao Stone is not merely a physical object but a symbol of existential cohesion that shapes and reflects the evolving identity of the Aman Seri cosmos. Its cosmology is marked by two core characteristics: first, the unceasing, accumulative nature of growth across human, communal, and cosmic levels, where each new incident contributes to an ever-renewing heritage; and second, the sequential realization of cosmic elements, indicating a process without abrupt leaps, grounded in the maturity and density of preceding developments. Each stage in the cosmological process holds autonomous significance, while simultaneously depending on the pressure and specificity of the moment it emerges from. The novelty of this research lies in articulating the dynamic and recursive nature of Aman Seri’s cosmology as a framework of cultural resilience and adaptive identity. It contributes to broader discourses in social sciences and the humanities by emphasizing the relevance of indigenous cosmological systems in understanding community-based environmental philosophies, historical endurance, and cultural regeneration. Further studies are encouraged to investigate other cosmological symbols across Maluku that may offer parallel insights into local knowledge systems and their ongoing transformation.
Co-Authors Almaskaty, Saiful Ali Dolewikou, Rina Eiwury, Abramina Istia, Anike P. Kilikily, Cristianti Knyarilay, Julisye Fiona Koritelu, Paulus Kwuwulay, Hermina Leiwakabessy, Jeffry E.M. Leiwakabessy, Jeffry EM Matakena, Fransina Mus Huliselan, Mus Pelupessy, Pieter J. Prapti Murwani Rahawarin, Rahawarin Rumalutur, Rizski Haryudi Sairiltiata, Sefanya Sairlitiata, Sefanya Septory, Jekriel Simona Christina Henderika Litaay Sinaga, Celvin Yhosep Termutu, Yomima Titaley, Elsina Tiwery, Dodie Marrio Tuahuns, Fitrawati Wailissa, Ari Fisal Wajo, Zulaichma I. Wakano, Abidin