Articles
<![CDATA[STRATEGI KEBERTAHANAN USAHA WARUNG KOPI TIKALA MANADO SUATU TINJAUAN ANTROPOLOGI ]]>
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture HOLISTIK, Tahun XI No. 21A / Januari - Juni 2018 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[This study is intended to describe the strategy survive Tikala coffee shop manager in order to face the competition of business an increasingly tight coffee house in the city of Manado.This research method using qualitative research approaches with key informants consisting of managers, workers and customers. Data obtained from the informants with observation and in-depth interviews. While data on the development of business coffee house Tikala obtained with the method of the approach to history.The results of this research show that the strategy used by the surviving coffee shop manager Tikala using two strategies: to address production strategies on facets of the production on the one hand, and marketing strategies for addressing the problems of marketing itself on the other side.The strategy of holding out is part of the overall knowledge of the coffee shop manager Tikala looked at that side of production i.e. coffee drinks should be maintained his trademark, good taste or aroma must be the best and stay awake the quality as well as its traditional confectionary should also be tasty ? palatable. As for the sides of the game largely determined by the quality of the production of the good must be precisely maintained that when promoted confidence, either through the mass media as well as social media. By maintaining production quality then among the visitors ever sipping coffee in coffee shops has helped promote it through their personal social networks such as facebook, twitter, or blog-blog them so that coffee shop Tikala persist to this day.Keywords: Strategy, maintain, coffee house]]>
<![CDATA[IKRAR U DULUWO LIMO LO PAHALAA: BENTUK KESADARAN ETNIS GORONTALO ERA PRAKOLONIAL ]]>
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture HOLISTIK, Tahun IX No. 17 / Januari - Juni 2016 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[This writing talk about the process of forming awareness ethnic Gorontalo the era of pre colonial. Start of collective awareness the community Lima Pahalaa be in the form of pledge or promise for living at peace between one of royal Gorontalo and Limboto a hostile for nearly two centuries. The purpose of this writing that, on one side the reader should understand that depart from a start of collective awareness, of ethnic groups Gorontalo by ingenious take advantage of momentum which “available “ in order to break away from the condition “dependence “ the military of another ethnic group, and they shall also out of “political dominance†outside on the other hand. Start of collective awareness ethnic Gorontalo articulated in the form of “Fellowship U Duluwo Lo Limo Lo Pahalaa†brokered by figures khatibi da’a Eyato of Gorontalo and Popa of Limboto. Keywords: awareness, ethnic, colonial]]>
<![CDATA[PENGGUNA OJEK ONLINE DI KALANGAN MAHASISWA UNIVERSITAS SAM RATULANGI MANADO ]]>
<![CDATA[Tumuwe, Riswanto]]>;
<![CDATA[Damis, Mahyudin]]>;
<![CDATA[Mulianti, Titiek]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture HOLISTIK, Tahun XI No. 21A / Januari - Juni 2018 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[Transport used the society to facilitate daily activities. Everyone needs transportation in a variety of activities such as work, school, travel or other activities. Technological advances in the field of transportation, becoming the socio-cultural reality going on in the community, that the current internet is very influential to the citizens of the community in living the life the community. The rise of smartphone users, either the system android or iOS makes the community dependent on Smartphones and the internet. The opportunities for making business founder Taxi online (Go-Jek) is presenting an online-based. The phenomenon of online transportation currently being discussed, because warm-based booking applications are easily downloaded by users of smartphones good System android or iOS.The research method used was based on qualitative methods of study case as well as the collection of data is done with the techniques of observation, interview and documentation. The main source of data retrieved from the interview several students and drivers on the Unsrat campus environment. Results of the study showed that college students online taxi users greatly helped by using taxi online. Online taxi exploited students not only deliver them home leave, but also to order food and supplies for academic purposes with rates that are relatively inexpensive. This research is expected to contribute works of Ethnography about socio-cultural knowledge of students about the use of an online as well as can be a material input for Manado City Government in order to make the regulation of public transport based online, so as to advance the transportation services sector in the city of Manado.Keywords : transport, online, driver]]>
<![CDATA[TRADISI UANG PANAI’ SEBAGAI BUDAYA BUGIS (STUDI KASUS KOTA BITUNG PROPINSI SULAWESI UTARA) ]]>
<![CDATA[Daeng, Reski]]>;
<![CDATA[Rumampuk, Selvie]]>;
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 12 No. 2/April-Juni 2019 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[There is one value or philosophy of life in the Bugis tribe namely Siri’ (shame) or better known as Siri’ na pesse’. This Siri’ culture affects many joints of social life in south Sulawesi, even hierarchically has shaped the character and mentality of the people of south Sulawesi it self. As well as the marriage system that is very thick with siri' culture because marriage is considered the right moment for the whole family to show their dignity’s.  This is the case for the Bugis tribe in Bitung City who up hold siri’ values so that in this modern era Bugis indigenous communities there still strongly maintain the tradition of Panai Money 'which is one of the main conditions and is considered an ideal marriage in the Bugis tribe.  The initial form of Panai money 'as a form of appreciation to women, turned into an arena of social prestige that took the name of siri', the higher the social and level of stratification women have the higher the nominal value of their customary money.  In this case it can be said that Panai Money as part of the culture turned into a disaster and made people feel anxious. No wonder the marriage is canceled only because of the Panai' money which is less than what the bride asks because she remains adamant to the nominal she wants. If the request is not able to be fulfilled then the application process will be rejected, as a result the road taken by lovers who have loved one another is eloping (Silariang).  Keywords: marriage, tradition, panai’ money]]>
<![CDATA[DAERAH GORONTALO DALAM PERUBAHAN POLITIK NASIONAL ]]>
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 12 No. 2/April-Juni 2019 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[This paper represents a cross-time depiction of the status of Gorontalo region, especially pre-independence, post-independence era (Old Order), New Order era until the Reformation Era. Regarding relations between the Central and Regional Governments, Gorontalo has its own record in the eyes of the central government, both with Jakarta and Manado. Although these relatively good relations in the field of governance became social, cultural and political capital for Gorontalo to build a new province, it was not strong enough to deliver its aspirations to get the widest regional autonomy, even though the area was more than half the area of the parent province and its abundant natural resources. In addition, Gorontalo did not have a TNI General (ABRI) during the New Order era who was implementing the "Dwi Abri Function". It cannot be denied that the birth of the Regional Autonomy Law in the Reformation era, namely Law No.22 of 1999 concerning Regional Government and Law No.25 of 1999 concerning Financial Balance between the Central and Regional Governments as an entry point and good momentum for the regions " Duo Limo Pohalaa "this forms Gorontalo Province.Keywords; Gorontalo, Central Government, Cultural and Political Boundary Conciousness]]>
<![CDATA[BUDAYA PENGOBATAN ETNOMEDISIN DI DESA PORELEA KECAMATAN PIPIKORO SULAWESI TENGAH ]]>
<![CDATA[Kristiyanto, Jefri]]>;
<![CDATA[Mamosey, Welly E.]]>;
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 13 No. 1 / Januari - Maret 2020 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[Indonesia is known for its extraordinary natural wealth supported by geographical conditions where plants are variegated easily grown in tropical climates. All kinds of plants in Indonesia can be utilized for the benefit of society such as for treatment. The treatment using ethnomedicine in Indonesia has grown since long ago, supported by geographical conditions where plants are variegated easily to grow in tropical climates. The old kingdoms in Nusantara have developed herbal medicine in the form. Just as the knowledge is empirically known and handed down from generation to generation so that this ancestral inheritance can be guarded. But modern life has unhealthy habits, such as food-ready meals so that many of the less good impacts of food such as preservatives in the ready-to-eat food.People will be more prone to disease, when many are sick of those who run to doctors and doctors using chemical medicines. But on the other hand because the community is still there is a shortage of funds or still there are living areas that are still far away with health centers such as Puskesmas, and society still trust natural materials so that many people still use traditional medicine especially the community that exists in the countryside. Porelea Village is one of the three oldest villages in the highlands of Central Sulawesi's Pipikoro district. Porelea Society knows 2 ways of treatment by using modern medical and traditional medical uses.Keywords: health, treatment, ethnomedicine]]>
<![CDATA[BUDAYA PENGOBATAN ETNOMEDISIN DI DESA PORELEA KECAMATAN PIPIKORO SULAWESI TENGAH ]]>
<![CDATA[Kristiyanto, Jefri]]>;
<![CDATA[Mamosey, Welly E.]]>;
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 13 No. 1 / Januari - Maret 2020 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[Indonesia is known for its extraordinary natural wealth supported by geographical conditions where plants are variegated easily grown in tropical climates. All kinds of plants in Indonesia can be utilized for the benefit of society such as for treatment. The treatment using ethnomedicine in Indonesia has grown since long ago, supported by geographical conditions where plants are variegated easily to grow in tropical climates. The old kingdoms in Nusantara have developed herbal medicine in the form. Just as the knowledge is empirically known and handed down from generation to generation so that this ancestral inheritance can be guarded. But modern life has unhealthy habits, such as food-ready meals so that many of the less good impacts of food such as preservatives in the ready-to-eat food.People will be more prone to disease, when many are sick of those who run to doctors and doctors using chemical medicines. But on the other hand because the community is still there is a shortage of funds or still there are living areas that are still far away with health centers such as Puskesmas, and society still trust natural materials so that many people still use traditional medicine especially the community that exists in the countryside. Porelea Village is one of the three oldest villages in the highlands of Central Sulawesi's Pipikoro district. Porelea Society knows 2 ways of treatment by using modern medical and traditional medical uses.Keywords: health, treatment, ethnomedicine]]>
<![CDATA[BUDAYA PENGOBATAN ETNOMEDISIN DI DESA PORELEA KECAMATAN PIPIKORO KABUPATEN SIGI SULAWESI TENGAH ]]>
<![CDATA[Kristiyanto, Jefri]]>;
<![CDATA[Mamosey, Welly E.]]>;
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 13 No. 1 / Januari - Maret 2020 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[Indonesia is known for its extraordinary natural wealth supported by geographical conditions where plants are variegated easily grown in tropical climates. All kinds of plants in Indonesia can be utilized for the benefit of society such as for treatment. The treatment using ethnomedicine in Indonesia has grown since long ago, supported by geographical conditions where plants are variegated easily to grow in tropical climates. The old kingdoms in Nusantara have developed herbal medicine in the form. Just as the knowledge is empirically known and handed down from generation to generation so that this ancestral inheritance can be guarded. But modern life has unhealthy habits, such as food-ready meals so that many of the less good impacts of food such as preservatives in the ready-to-eat food.People will be more prone to disease, when many are sick of those who run to doctors and doctors using chemical medicines. But on the other hand because the community is still there is a shortage of funds or still there are living areas that are still far away with health centers such as Puskesmas, and society still trust natural materials so that many people still use traditional medicine especially the community that exists in the countryside. Porelea Village is one of the three oldest villages in the highlands of Central Sulawesi's Pipikoro district. Porelea Society knows 2 ways of treatment by using modern medical and traditional medical uses.Keywords: health, treatment, ethnomedicine]]>
<![CDATA[MAKNA TRADISI DUI’ MENRE’ / UANG PANAI’ DI KOTA MANADO (Studi Kasus Perkawinan Eksogami Perantau Pria Bugis-Makassar di Manado) ]]>
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ HOLISTIK, Journal Of Social and Culture Vol. 13 No. 4 / Oktober - Desember 2020 ]]>
Publisher : <![CDATA[Universitas Sam Ratulangi ]]>
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<![CDATA[This paper examines the meaning of dui 'menre' or panai money 'in exogamous marriages among Bugis-Makassar male migrants in Manado. Traditionally, an endogamous marriage is a marriage that is considered ideal for the people of these ethnic groups in their area of origin. The results of this study indicate that the Bugis-Makassar male migrants in Manado have a set of knowledge or categorization, namely; where is dui 'menre' or panai money 'and which is also called dowry or sompa which must be fulfilled according to Islamic law. By having this categorization ability, the dowry or marriage ceremony is what they prioritize over dui 'menre' or panai money 'because dowry is a religious commandment (Islam) that they adhere to. The viewpoint of male BugisMakassar immigrants when marrying other ethnic groups in Manado is that they are no longer obliged to give dui’ menre’ or uang panai’ to women due to several reasons.Keywords: Exogamous Marriage, Bugis-Makassar Migrants, dui menre' / uang panai]]>
<![CDATA[Negosiasi Penggunaan Ulos pada Diaspora Batak di Kota Manado ]]>
<![CDATA[Malau, Siska]]>;
<![CDATA[Matheosz, Jenny]]>;
<![CDATA[Damis, Mahyudin]]>
<![CDATA[ Balale' : Jurnal Antropologi Vol 6, No 1 (2025): Mei 2025 ]]>
Publisher : <![CDATA[Universitas Tanjungpura ]]>
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DOI: 10.26418/balale.v6i1.92823
<![CDATA[Penelitian ini membahas tentang negosiasi penggunaan kain Ulos dalam struktur sosial pernikahan adat masyarakat Batak Toba perantau yang ada di Kota Manado. Ulos dipahami bukan hanya sekadar busana upacara, melainkan sebagai simbol relasi kekerabatan, pemberian restu, serta legitimasi sosial yang diwariskan secara turun-temurun. Penelitian ini menggunakan pendekatan kualitatif dengan metode etnografi, penelitian ini juga mengumpulkan data melalui observasi partisipatif, wawancara mendalam, dan dokumentasi. Temuan dari penelitian ini menunjukkan bahwa dalam konteks urban dan multikultural, pemberian Ulos mengalami negosiasi makna dan adaptasi bentuk, tanpa menghilangkan nilai simboliknya. Generasi muda cenderung memaknai Ulos secara lebih fleksibel, namun tetap menjadikannya sebagai penanda identitas kultural yang penting. Ulos tidak hanya diwariskan, tetapi juga diproduksi ulang sebagai simbol dinamis yang mencerminkan respon masyarakat terhadap perubahan sosial. Penelitian ini memperkuat kontribusi dalam kajian antropologi simbolik dan pelestarian budaya Batak Toba di wilayah diaspora, serta memperlihatkan bagaimana nilai-nilai tradisi mampu untuk bertahan melalui proses reinterpretasi dan revitalisasi.]]>
