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All Journal ANTHROPOS: JURNAL ANTROPOLOGI SOSIAL DAN BUDAYA (JOURNAL OF SOCIAL AND CULTURAL ANTHROPOLOGY) Jurnal Antropologi: Isu-Isu Sosial budaya ENDOGAMI Jurnal Ilmiah Kajian Antropologi Jurnal Ilmiah Sosiologi Agama (JISA) INDONESIAN JOURNAL OF MEDICAL ANTHROPOLOGY
Tresno, Tresno
Universitas Sriwijaya
Religion Arts Humanities Education Environmental Science Public Health Social Sciences Other

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 1 
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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (61.095 KB) | DOI: 10.25077/jantro.v20.n2.p191-211.2018

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (204.857 KB) | DOI: 10.25077/jantro.v19.n1.p67-87.2017

Abstract

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

Abstract

 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.
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

Abstract

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.
From Biological to Cultural Perspectives: Reframing Primate Conservation through Ethnoprimatology in Indonesia — A Literature Review Tresno; Vivienne Loke Pei Wen; Femei Rahmilija; Deni Aries Kurniawan; Ilal Ilham; Aldri Oktanedi
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 27 No 2 (2025): December
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jantro.v27.n2.p162-172.2025

Abstract

Conservation in Indonesia has focused on biological indicators such as population decline and habitat loss, often overlooking the cultural dimensions that shape human–primate relationships. This study aims to integrate biological and cultural perspectives by applying an ethnoprimatological approach to reframe primate conservation. A qualitative literature review of publications from 2000 to 2025 was conducted using Google Scholar with the keywords “ethnoprimatology” and “human–primate interaction”. Thirty-four studies met the inclusion criteria and were analyzed thematically within a multispecies ethnography framework. The findings reveal diverse cultural meanings attributed to primates across Indonesia: in Bali, Sulawesi, and Sumatra, primates are simultaneously revered as sacred beings and perceived as agricultural pests; in Kalimantan, Jambi, and Mentawai, they are hunted for subsistence or ritual offerings; and in West Sumatra and Java, they are domesticated and trained for labor or performance, reflecting economic integration. These cultural interpretations shape community attitudes more strongly than biological conservation status. The study concludes that effective primate conservation requires incorporating cultural taxonomies to develop strategies that are both culturally grounded and ecologically sustainable.  
Cultural Meanings of Madness and Pathways to Care for People with Mental Disorders in Indonesia: An Anthropological-Psychological Literature Review tresno
Indonesian Journal of Medical Anthropology Vol. 7 No. 1 (2026): Indonesian Journal of Medical Anthropology
Publisher : Talenta Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32734/ijma.v7i1.24698

Abstract

This study examines the cultural meanings of mental illness and the diverse healing pathways in Indonesia through an anthropological–psychological perspective. Using Arthur Kleinman’s explanatory model and the concept of moral experience, a qualitative literature review synthesizes ethnographic and psychological studies across Sumatra, Java, Kalimantan, Sulawesi, Bali, and Papua to understand how Indonesian societies interpret and treat madness within their moral worlds. The findings reveal three dominant healing systems. Pasung (physical restraint) operates as a socio-moral mechanism to restore community harmony when madness threatens social order. Ruqyah (Islamic exorcism) represents a spiritual approach that links mental disturbance to sin, weakened faith, or supernatural interference, with healing achieved through Qur’anic recitation and moral purification. Melukat (Balinese purification ritual) reflects a cosmological model in which madness signifies disharmony between humans, nature, and deities, restored through sacred water rituals. Across these practices, madness is conceptualized as a moral and relational disorder rather than a psychological dysfunction, and healing becomes a process of moral restoration that reestablishes equilibrium among self, community, and the sacred. These findings challenge the universality of Western biomedical psychiatry and highlight the need for culturally grounded, ethically sensitive mental health frameworks integrating medical, religious, and customary systems.
Ureh Nan Ampek: Sebuah Dikotomi Keseimbangan Etnofarmakologi Minangkabau Tresno Tresno; Ilal Ilham; Suci Wahyu Fajriani; Mallia Hartani
Endogami: Jurnal Ilmiah Kajian Antropologi Vol 8, No 2 (2025): June
Publisher : Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14710/endogami.8.2.224-240

Abstract

Di Indonesia, sistem kesehatan tradisional masih terpisah dari pengobatan modern, namun berjalan beriringan dengan  pengobatan modern. Desa Simanau memiliki pengobatan ureh nan ampek yang dikenal dengan empat jenis tanaman obat. Etnofarmakologi ini memiliki dikotomi keseimbangan yang sama dengan pengobatan patologi humoral, ayurveda dan yin-yang. Penelitian ini menggunakan pendekatan etnosains dimana peneliti menggunakan pengetahuan lokal dari dukun dengan teknik pengumpulan data melalaui wawancara dan observasi, lalu tanaman yang dikumpulkan diuji dengan fitokimia. Hasil penelitian ini menjelaskan bahwa etnofarmakologi empat jenis tanaman obat ini memiliki dikotomi keseimbangan yang sama berdasarkan hubungan antara cerita Tawa Ureh Nan Ampek dengan pengujian fitokimia. Enydra fluctuans DC (sitawa) mengandung flavonoid, steroid dan saponin yang dideskripsikan sebagai penawar panas bagi paru-paru atau karabu. Cheilocostus speciosus (sidingin) memiliki kandungan flavonoid dan steroid yang dideskripsikan sebagai penghilang rasa dingin pada hati. Bryophyllum pinnatum (cikarau) mengandung flavonoid, fenolik, steroid dan saponin yang dideskripsikan sebagai penghancur penyakit pada intstinum tenue atau galang nan tujuah, dan Sacciolepis interrupta (cikumpai) mengandung saponin dan steroid yang dideskripsikan sebagai penghilang penyakit pada usus besar dan rectum atau rueh-rueh jari.
BECAUSE MOTIVE AHBAB: A PHENOMENOLOGICAL ANALYSIS OF AHBAB TABLIGHI JAMA’AT DA’WAH MOVEMENT Ilal Ilham; Tresno Tresno; Muhammad Rifai; Gunawan Gunawan; Mallia Hartani; Suci Wahyu Fajriani
Jurnal Ilmiah Sosiologi Agama (JISA) Vol 9, No 1 (2026)
Publisher : Sociology of Religion Study Program, Faculty of Social Sciences, North Sumatra State Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30829/jisa.v9i1.28538

Abstract

This article discusses a phenomenological study of Tablighi Jama’at ahbab, focusing on the motives of Tablighi Jama’at ahbab. The purpose of this study is to explore the subjective experiences and unconscious motives of ahbab participating in the Tablighi Jama’at da'wah movement. This study uses a qualitative approach with an exploratory descriptive research type that aims to describe and explore the phenomenon in depth. The data collection techniques in this study used participant observation to directly observe experiences in the field and in-depth interviews to understand the perspectives of the ahbab. In determining the research informants, the author used purposive sampling techniques, and the data obtained was analysed using Miles and Huberman's data analysis. The results of the study show that the reasons for ahbab joining Tablighi Jama’at are: wanting to experience the atmosphere of their previous environment, practising what they have learned, because Tablighi Jama’at does not question specific schools of thought and sects, the approach of Tablighi Jama’at as a means of learning Islam, finding something different in Tablighi Jama’at, protection within Tablighi Jama’at, and because Tablighi Jama’at does not differentiate between ahbab and the redemption of sins. These findings provide an understanding of various factors that motivate people to join a religious movement.
DYNAMICS OF ROLES IN THE TRADITION OF HUMMING IN THE MIDST OF SOCIAL CHANGE IN PAKPAK SOCIETY Muhammad Rifai; Lister Berutu; Tri Presar Jhon Tuan Panjaitan; Maulida Masyitoh; Tresno Tresno
Jurnal Ilmiah Sosiologi Agama (JISA) Vol 9, No 1 (2026)
Publisher : Sociology of Religion Study Program, Faculty of Social Sciences, North Sumatra State Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30829/jisa.v9i1.28689

Abstract

The traditional ceremony of mengerumbang is one of the important traditional rites in Pakpak society, carried out by elderly individuals as a form of repayment of traditional debts to hula-hula before death. This study aims to examine the symbolic meaning, social structure, and socio-cultural function of the mengerumbang ceremony in the context of contemporary Pakpak society and to observe the role of this tradition. The research method uses a qualitative approach with ethnographic methods through participatory observation, in-depth interviews with traditional leaders and ritual practitioners, and documentary studies of local customs and practices. The results of the study show that mengerumbang is not merely a customary ritual, but a social mechanism to maintain the honour of individuals and families, strengthen the continuity of the sulang silima kinship system, support economic redistribution through customary gifts, and legitimise a person's social status within the Pakpak customary structure. Furthermore, changes in ritual practices due to the influence of religion and modernisation indicate a dynamic process of cultural adaptation without eliminating the core meaning of the custom. Thus, mengerumbang functions as a space for negotiation between tradition, identity, and social change in Pakpak society.
Co-Authors Auviar R Wicaksanti Femei Rahmilija Gunawan Gunawan Hapsari , Yuanita Dwi Heri Doni Ilal Ilham Kurniawan, Deni Aries Lister Berutu Mahdi Mutashim Mallia Hartani Maulida Masyitoh Muhammad Rifai Muki Wicaksono Nursyirwan Effendi, Nursyirwan Oktanedi, Aldri Riche Deswita Rifai, Muhammad Rizaldi Rizaldi Rizka Fitri Ana Suci Wahyu Fajriani Suci Wahyu Fajriani Tri Presar Jhon Tuan Panjaitan Try Surya Harapan Vivienne Loke Pei Wen