Articles
<![CDATA[AKTIVITAS PENGHISAP LEM FOX PADA ANAK REMAJA DI KELURAHAN KADIA KECAMATAN KADIA KOTA KENDARI ]]>
<![CDATA[Rifain As At All Halili]]>;
<![CDATA[Wa Ode Sifatu]]>;
<![CDATA[La Janu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 4 No 3 (2015): Volume 4 Nomor 3, Oktober 2015 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v4i3.244
<![CDATA[This study aims to determine the activity of sucking glue fox conducted by some teenagers in the village Kadia Kendari. This study used the theory of Pierre Bourdieu practice. Data collection techniques emphasis on emic perspective through observation and interview techniques. The results showed that glue fox widely recognized as an adhesive by some youth in the Village Kadia turned out to have been abused by teenagers in this area. The glue used by smoking the illicit drug like methamphetamine. Such behavior is motivated their association with some punk kid who had earlier activity glue suck fox. Great curiosity and, encourage teenagers to try and do similar activities and cause hangover effects. Factors education and social conditions in a family environment that is uncomfortable and unfriendly, also contributing shape the behavior of the fox glue abuse. Keywords: inhale glue fox, teenage son.]]>
<![CDATA[MANFAAT KAGHATI ROO KOLOPE BAGI MASYARAKAT MUNA SEBELUM ISLAM ]]>
<![CDATA[Wa Ode Sifatu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 5 No 2 (2016): Volume 5 Nomor 2, Juni 2016 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v5i2.303
<![CDATA[This article aims at revealing the benefits of Kaghati roo kolope for the Muna community before Islam. The underlying theory is Clifford Geertz's (1959) thinking about brokers, with ethnographic methods. Results: Four Muna community classification: Kaomu, Walaka, Anangkolaki / Fitubhenkauno, and Wawono Liwu / Wawono Wite. You can be a king if Kaghati roo kolope can air seven days and seven nights. Such a model of the election of kings does not have the potential for conflict between groups because each contestant and his supporters surrender themselves to nature. In conclusion, the broker in Javanese society to his god is Kiyai, while the broker in Muna society before Islam is Kaghati roo kolope. Muna people should be able to maintain the local wisdom of Kaghati roo kolope. Keywords: Kaghati roo kolope, the election of Muna kings before Islam]]>
<![CDATA[MANFAAT KAGHATI ROO KOLOPE BAGI MASYARAKAT MUNA MASA KINI ]]>
<![CDATA[Wa Ode Sifatu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 6 No 1 (2017): Volume 6 Nomor 1, Februari 2017 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v6i1.387
<![CDATA[Tujuan artikel ini untuk mengungkapkan manfaat Kaghati roo kolope kekinian pada masyarakat Muna. Teori yang melandasinya adalah pemikiran Clifford Geertz (1973) tentang from the native point of view dengan metode etnografi. Hasil penelitian: seseorang dihargai karena kemampuannya merakit dan memengudarakan Kaghati roo kolope selama tujuh hari tujuh malam. Di masa lalu, Kaghati roo kolope menjadi alat dalam menyeleksi pemimpin. Dewasa ini, Kaghati roo kolope telah berubah hanya menjadi hiburan. Kesimpulan, Geertz, pemain Kaghati roo kolope dan pelaku upacara beragama Islam, namun dianggap tidak bertentangan dengan ke-Islaman mereka. Seharusnya Pemerintah Daerah Kabupaten Muna dapat menangkap berbagai peluang bisnis berkenaan dengan popularitas Kaghati pada masyarakat internasional]]>
<![CDATA[PENGOBATAN TRADISIONAL PADA MASYARAKAT DI DESA LEDE KABUPATEN PULAU TALIABU PROVINSI MALUKU UTARA ]]>
<![CDATA[Rismawati Rismawati]]>;
<![CDATA[Wa Ode Sifatu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 6 No 3 (2017): Volume 6 Nomor 3, Oktober 2017 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v6i3.499
<![CDATA[This study aims to describe the efforts made by the community in Lede Village to utilize the available treatment system. The theory that used to read research data is Foster & Anderson about health and healing. The method uses the collection of ethnographic data that emphasizes the ethical and emotional perspectives with involved observation techniques, in-depth interviews, explore information about the titles raised by the researcher. The results of this study indicate that the people of Lede Village tend to choose traditional medicine to deal with their pain. In the view of the local community that the disease experienced by the community in Lede Village was caused by occult spirits (posampa ako) or magic (personalistic) as well as diseases caused by unbalanced body conditions (naturalistic). The community's trust in treatment using the services of a healer (kampo pahekombi) tends to make people use more traditional medicine. In addition, it is also caused by equipment that is incomplete in public health services, as well as people's fears of chemical dependence.]]>
<![CDATA[PENGETAHUAN ORANG MUNA TENTANG SUMBER AIR BERSIH DARI PEPOHONAN ]]>
<![CDATA[Ruslin Ruslin]]>;
<![CDATA[Wa Ode Sifatu]]>;
<![CDATA[Ashmarita Ashmartia]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 7 No 2 (2018): Volume 7 Nomor 2, Juni 2018 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v7i2.515
<![CDATA[This study aims to determine the knowledge and methods of extracting clean water from trees in Munanese in Wuna Village, District of Tongkonu, Muna Regency. This study uses a qualitative method with data collection techniques through observation and in-depth interviews. The results of this study indicate that since ancient times Munanese has had local knowledge about the process of extracting clean water from trees called "dee tinda", already carried out by the Munanese to overcome the shortage of clean water, especially in the dry season. The process of getting clean water from trees in Munanese, first injuring tree trunks and then tied using reeds. At the ends of the reeds are inserted into jerry cans. This method was carried out because this Wuna village is one of the villages that has a rocky topography, surrounded by mountains and has a barren red soil structure resembling sand. So, in this village water sources are very difficult to find. This knowledge has been passed on to children in the Wuna Village community for generations. Keywords: local knowledge, clean water, trees, Munanese]]>
<![CDATA[TARI KOMPANIA: SEBAGAI MEDIA PENCEGAHAN DAN PENGOBATAN PENYAKIT DI DESA WASALABOSE KECAMATAN KULISUSU KABUPATEN BUTON UTARA ]]>
<![CDATA[Nurliana Nurliana]]>;
<![CDATA[Wa Ode Sifatu]]>;
<![CDATA[La janu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 7 No 2 (2018): Volume 7 Nomor 2, Juni 2018 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v7i2.517
<![CDATA[This study aims to determine the reasons Kompania dance as a media for the prevention and treatment of diseases among the people of Wasalabose Village. This study uses the ethnographic method with the technique of collecting data through observation and in-depth interviews. The data collection is a descriptive qualitative. The results of the study show that Kompania dance is a traditional dance which is carried out as an expression of gratitude and illustrates the victory in the war between the Kulisusu forces against the Company who had taken control of the Ambon area. Kompania dance is held twice a year during the celebration of Eid al-Fitr and Eid al-Adha and cannot be done on another day. The Kulisusu community in Wasalabose Village made Kompania dance as a means of preventing and treating diseases because there are sacred or magical powers in the dance which are believed to be able to prevent and treat various diseases. Generally, patients who come in rituals and ask for prayer so as to avoid various kinds of diseases kept away from disasters and given a long life. Compania dance has several functions, namely health functions, religious functions, functions of art (entertainment), economic functions and social functions. Keywords:Kompania dance, preventions, treatment, diseases]]>
<![CDATA[DINAMIKA MAKNA SIMBOLIS ORNAMEN RUMAH ADAT MALIGE DI KERATON BUTON KECAMATAN MURHUM KOTA BAUBAU ]]>
<![CDATA[Zainab Jasrub]]>;
<![CDATA[Wa Ode Sifatu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 7 No 1 (2018): Volume 7 Nomor 1, Februari 2018 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v7i1.537
<![CDATA[This study aims to determine the dynamics of the meaning contained in Malige House ornaments used in Buton Palace. The theory used to read research data is symbol theory proposed by Geertz and uses ethnographic methods. Data collection is done through observation and in-depth interviews. The results of this study indicate that the placement of traditional Malige house ornaments in the Buton community has undergone a shift. If it was first placed on a roof, now it is placed on the roof of a private house, even a house fence, both from the descendants of nobility and ordinary people. In connection with this, the Butonese also have different interpretations, regarding the meaning of bosubosu and nanasi ornaments. Some interpret it as a place of water and some interpret it as earrings. This happened because there were no guidelines about the meaning of the symbol of the Malige traditional house. Ornaments in Geertz's theory are equivalent to far-reaching experiences with regard to social stratification. But in his explanation, Geertz did not speak of the context of ornaments installed based on the descendants of community members who used these ornaments. Keywords: dynamics, meaning, symbol, ornaments, malige.]]>
<![CDATA[UPACARA PERAN DUA KERAJAAN DALAM MEMPERTAHANKAN MALABOT TUMPE/TUMBE DI SULAWESI TENGAH ]]>
<![CDATA[Nurhani Nurhani]]>;
<![CDATA[Wa Ode Sifatu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 7 No 3 (2018): Volume 7 Nomor 3, Oktober 2018 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v7i3.547
<![CDATA[The purpose of this study was to determine the role of the two kingdoms in maintaining the implementation of the Malabot tumpe / Tumbe ceremony, as well as to find out some things that hindered the Banggai community's participation in the ceremony. This study uses Radcliffe Brown's theory; thinking about structural functionalism. The results showed that the Banggai Kingdom and the Matindok Kingdom had sought legal legitimacy over the ownership of customary land in the area precisely in the Bakiriang forest so that the maleo bird was well preserved in the area. This condition has implications for the survival of the tumpe / tumbe ceremony in Banggai. The Matindok kingdom delivers maleo eggs to the Banggai kingdom and then the Banggai kingdom picks up the eggs and shares them with the rightful ones. However, the inclusion of outside culture, the existence of jobs, the existence of social jealousy, and a lack of understanding of the culture itself resulted in a decline in the participation of the Banggai royal community in the implementation of the malabot tumbe ceremony. The relationship between the kingdom of Banggai and the kingdom of Matindok in maintaining the ceremony of Malabot tumpe / Tumbe is very close and has mutual attachments to each other because the ceremony of Malabot Tumpe / Tumbe is an ancestral cultural heritage that must be maintained and preserved by the two kingdoms. Keywords: ceremony, role, kingdoms, malabot tumpe/tumbe]]>
<![CDATA[KEARIFAN LOKAL KAOMBO HAMOTA (KAOMBO) DI DESA BURANGASI KECAMATAN LAPANDEWA KABUPATEN BUTON SELATAN ]]>
<![CDATA[Risnawati Risnawati]]>;
<![CDATA[Wa Ode Sifatu]]>;
<![CDATA[La Janu]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 8 No 1 (2019): Volume 8 Nomor 1, Februari 2019 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v8i1.593
<![CDATA[This study aims to reveal the community's compliance with the local wisdom of Kaombo Hamota in the Burangasi community in South Buton Regency. The underlying theory is Geertz's thought of "From the Native 's Point of View" with ethnographic methods. The results of the study show that there is still public compliance with the hamota group because of the impact felt directly by both groups and outside groups, and all types of ages. The impact is in the form of signs both visible and invisible to the eye. However, there are also a handful of groups of juvenile delinquents who take several actions to avoid the effects of the Kaombo Hamota such as urinating on the roots of the tree, throwing animal droppings into the tree they wish to steal, and making a bonfire below. As a result of these actions, they feel pain like swollen swelling, itching, growing a number of boils that festering reddish color on both legs and both hands. Such a condition are enriched by the community due to stealing in the garden that has a hamota kaombo and is a byword in the community. Local people also believed that the illness could be treated by asking for help from the Bhisa who installed the hamota kaombo.]]>
<![CDATA[PEMAHAMAN MASYARAKAT TENTANG TRADISI PERMAINAN KANTOLA DI DESA BEA KECAMATAN KABAWO KABUPATEN MUNA ]]>
<![CDATA[Nurdin Anton]]>;
<![CDATA[Wa Ode Sifatu]]>;
<![CDATA[Ashmarita Ashmarita]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 8 No 1 (2019): Volume 8 Nomor 1, Februari 2019 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v8i1.599
<![CDATA[This research aims to understand the forms of kantola tradition and people's understanding, especially those in Bea Village towards these traditional entities. Data collection is done through observation, in-depth interviews, and study of documents and literature. The results of this study indicate that the tradition of kantola games carried out periodically is an introduction to growing awareness of the community that opens opportunities for growth, and the development of traditions including the kantola tradition which is increasingly squeezed by global cultural products. Kantola has meaning that is useful in the daily lives of local people. Innovation opens opportunities for understanding the heritage of past traditions that are able to answer current issues. Preservation can be formulated as a sense of self and the strength of one's own culture, cultural awareness must be grown to give appreciation to local cultures that lead to cultural resilience.]]>
