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All Journal ANTHROPOS: JURNAL ANTROPOLOGI SOSIAL DAN BUDAYA (JOURNAL OF SOCIAL AND CULTURAL ANTHROPOLOGY) Jurnal Antropologi: Isu-Isu Sosial budaya Jurnal Syntax Imperatif : Jurnal Ilmu Sosial dan Pendidikan

., Tresno

Universitas Andalas

Author-ID : 701833

Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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Articles

ANTARA ULAYAT ADAT DAN HUTAN NAGARI : SEBUAH KEBIJAKAN PERHUTANAN SOSIAL DI MINANGKABAU Tresno Tresno; Rizka Fitri Ana; Muki Wicaksono; Auviar R Wicaksanti; Riche Deswita
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 20, No 2 (2018): (December)
Publisher : Universitas Andalas

This article is the result from our fieldwork to observed about the rule of regulation the social forestry in South Solok, West Sumatera. As this research uses etnoscience approach where the informant will be choosed by perposive sampling. Since the rule of LHK/83 is implemeted in South Solok that became strategic place of political ecology for advantaging the village forest in the Customary Land of the Alam Surambi Sungai Pagu. Based on the results, there are differences in customary communal tenure between the darek region whose control is held by penghulu andiko, while the rantau region whose control is given to rajo. Rajo is the head of the tribe who is in 4 the customary land in Alam Surambi Sungai Pagu. In the Alam Surambi Sungai Pagu community, the forest processing is divided into three, namely; 1) ulayat suku is an unprocessed highland forest or rimbo gadang; 2) ulayat kaum or harato pusako tinggi, which is a land of ancestor from ninik nan salapan and ninik 60 kurang like rice fields or sawah and will be passed on daughters; 3) ulayat saparuik, also known as Harato Pusako Randah, is a family property from parents or property owned by their father and mother during marriage in the form of fields or rimbo randah. After the issuance of 5 decrees of The Village Forest in Alam Surambi Sungai Pagu, some of rimbo gadang began to be used as a Village Forest, moreover the use of the forest began to take into account the nagari government. Hence, the boundaries of 4 customary land begin to blur. In addition, the existence of Nagari Forest does not only provide the legality for the people of Alam Surambi Sungai Pagu, but also provides the benefits for outside communities, LPHN and mining companies.

UTE’ SIMAGERE (TENGKORAK BAGI ROH): HUBUNGAN MASYARAKAT DENGAN PRIMATA ENDEMIK DI MENTAWAI Tresno .
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 19, No 1 (2017): (June)
Publisher : Universitas Andalas

Many think that the primate hunting is done by the Mentawai people caused the primate extinction in Mentawai whereas forest exploitation on Siberut Island has been going on for a long time like HPH, poaching, and development. Indeed, the Mentawai people have Arat Sabulungan guidance on their environment which not only regulate natural environment but the social and cultural environment. Based on the research of results found that the people of Buttui and Tepu’ know their world is divided into two parts, namely purimanuaijat (porak, manua, baga, oinan and leleu); and sabulungan (Saikamanua, Si Bara Ka Baga, Saikoinan and Saikaleleu). The world purimanuaijat in fact both the living things and inanimate objects have a soul (simagere) and spirit (ketsat). So the Mentawai people should maintain the relationship. Because human life that always utilize nature, can trigger the relationship, so they do punen and puliaijat. Because the balance is not only about the world purimanuaijat, but also the world sabulungan. So the Mentawai people perform the hunting activity at the end of the ceremony, due to the hunt for a form of respect for the spirits of the ancestors, Saikaleleu and fellow creatures who are spirited and have spirits by making ute 'simagere. The ethno-ecological Mentawai people have a categorization of the environment that are uma, pumonean consisting of pumonean saina and also pumonean leleu or siburuk; and leleu. Leleu this is a place of hunting and place of life for 4 species of endemic primates in the Mentawai. One of them are bilou, joja, simakobu and also bokkoi. As for the pumonean saina and pumonean leleu, it is advantageous to these four primates at the time of food to the four species of primates will descend to the fruit field as well as the bokkoi who can go down to the ground to take surappik. Likewise some taboos that save some primates while for the ceremony is not always the ending ceremony of hunting, so the ceremony and hunting are the mechanism of the Mentawai people in balancing the natural, social and cultural environment with a balance for the Mentawai people about the relationship between the world of purimanuaijat and the world of sabulungan.

Etno-Forestri Orang Rimba di Taman Nasional Bukit Dua Belas Provinsi Jambi Tresno Tresno; Nursyirwan Effendi; Rizaldi Rizaldi; Heri Doni; Try Surya Harapan; Mahdi Mutashim
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 24, No 2 (2022): (December)
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jantro.v24.n2.p195-203.2022

The United Nations considers indigenous people local knowledge as a part of sustainable development. In fact, the local knowledge of Orang Rimba has transformed due to the pressure of industrialization. This article describe current ethnoforestry of Orang Rimba using ethnoscience and a multidisciplinary landscape assessment method. Data was collected by participatory observation, in-depth interviews, participatory social mapping, and plant collections, with informants being selected by purposive sampling. This research analysis uses an ethnoforestry approach. The ethnoforestry of Orang Rimba is local knowledge that regulates relationship between lowland forest taxonomy and the whole domain of life the Orang Rimba. Orang Rimba recognized various domains including Rimba Bungaron (primary forest) as related to both social organization and kinship (genah), customary (bebalai), and hunter-gather domain (merayau-nyulogh). Benuaron and Sialang (orchards and honey-producing trees) are classified as agroforestry domain and Bahumaon as rubber and oil palm plantations domain. The ethno-forestry of Orang Rimba has long been known as hunter-gather and swidden agliculture which is no longer the case as previous management of lowland forest has shifted the lives of Orang Rimba to rubber cultivation and oil palm plantation in Twelve Hill National Park.

Integrasi Etnopedagogi Surau dan Pendidikan Formal dalam Pembentukan Karakter Anak: Kajian Sosiologi Pendidikan Budaya Minangkabau Fajriani, Suci Wahyu; Tresno, Tresno; Sari, Kurnia Asni; Hartani, Mallia; Ilham, Ilal
JURNAL SYNTAX IMPERATIF : Jurnal Ilmu Sosial dan Pendidikan Vol. 6 No. 4 (2025): Jurnal Syntax Imperatif: Jurnal Ilmu Sosial dan Pendidikan
Publisher : CV RIFAINSTITUT

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54543/syntaximperatif.v6i4.771

Penelitian ini bertujuan mengidentifikasi beberapa model pemberdayaan pendidikan yang dilaksanakan oleh masyarakat Minangkabau melalui surau. Adat istiadat budaya yang telah mengakar menjadikan surau sebagai wadah pemecahan masalah, lembaga pendidikan Islam tradisional, dan tempat melakukan musyawarah. Hasil penelitian ini diharapkan dapat menjadi dasar dalam pembentukan karakter anak di bidang pendidikan melalui surau sebagai lembaga kearifan lokal. Metode penelitian yang digunakan adalah kajian pustaka (literature review) dengan tujuan menganalisis dan menginterpretasi berbagai bahan tertulis. Penelitian ini menggunakan pendekatan deskriptif kualitatif untuk memahami teori dan praktik. Hasil penelitian menunjukan kearifan lokal dalam integrasi etnopedagogi budaya Minangkabau dan pendidikan formal menjadikan surau sebagai wadah awal dari pendidikan karakter anak menunjukan dampak positif sebagai upaya untuk menyeimbangkan pendidikan tradisional berbasis lokal dengan pendidikan formal. Pendidikan formal dapat berperan sebagai lembaga yang memberikan validitas terhadap pengajaran kearifan lokal, dengan cara membuat kurikulum untuk mendukung kearifan lokal budaya adat istiadat yang telah lebih dulu diajarkan sebagai tujuan untuk pembentukan karakter anak

Dinamika Budaya dan Ekonomi dalam Perawatan Lansia Ketergantungan pada Masyarakat Minangkabau Tresno, Tresno; Rifai, Muhammad; Hapsari , Yuanita Dwi; Kurniawan, Deni Aries; Oktanedi, Aldri
Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol. 10 No. 2 (2025): Januari
Publisher : Universitas Negeri Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24114/antro.v10i2.68916

The Indonesian government has developed an elderly care program through Posyandu Lansia, a community-based health service at the lowest administrative level. However, this program tends to overlook the cultural and economic dynamics that influence medical treatment for dependent elderly individuals. This article examines the relationship between culture and economy in the medical treatment choices of dependent elderly individuals. The research employs an ethnographic method, collecting data through observations, in-depth interviews, kinship diagrams, and life history analysis. Informants were selected using purposive sampling, consisting of dependent elderly individuals and informal caregivers. The data were analyzed descriptively through case studies of dependent elderly individuals. The findings reveal that elderly medical treatment is carried out simultaneously through both traditional and modern medicine. Dependent elderly individuals are often labeled as suffering from sakit tuo (old-age illness). This term has dual meanings: it refers both to the socioeconomic condition of the elderly, who are no longer able to engage in social and economic activities and therefore require family care, and to the physical and psychological health deterioration that occurs with aging, which is treated using both traditional and modern medicine. Economically disadvantaged dependent elderly individuals can only access medical treatment from midwives and community health centers puskesmas, as these services are relatively low-cost. In contrast, wealthier elderly individuals can afford private medical practitioners and hospital treatment. This disparity makes impoverished elderly individuals more vulnerable in receiving adequate care in the future.

Co-Authors Auviar R Wicaksanti Fajriani, Suci Wahyu Hapsari , Yuanita Dwi Hartani, Mallia Heri Doni Ilal Ilham Kurniawan, Deni Aries Mahdi Mutashim Muki Wicaksono Nursyirwan Effendi, Nursyirwan Oktanedi, Aldri Riche Deswita Rifai, Muhammad Rifai Rizaldi Rizaldi Rizka Fitri Ana Sari, Kurnia Asni Try Surya Harapan

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