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Emik : Jurnal Ilmiah Ilmu-Ilmu Sosial
Published by Universitas Muslim Maros
ISSN : 2654394X     EISSN : 26544261     DOI : -
Core Subject : Humanities, Social,
Humanities Social Sciences
Jurnal EMIK berisi artikel-artikel ilmiah dalam bidang ilmu-ilmu sosial yang didasarkan pada hasil-hasil penelitian yang relevan, teori dan review buku.
Arjuna Subject : Ilmu Sosial - Antropologi
Articles 6 Documents
 1 
Search results for , issue "Vol 3 No 1 (2020)" : 6 Documents clear
Dicatet Mak! Endang Purwasari
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.483

Abstract

Debt has been a common phenomenon in people’s lives, both in the big cities, as well as in remote areas. This debt activity has been internalized into people's lives so that it cannot be separated no matter how small. There are quite a number of existing related literatures that deal with this. However, debt is only seen as a means to meet the daily needs of debtors, in which the relationship between creditors and debtors is not far enough studied. The study related to the relationship between creditors and debtors (if any) is still limited. This article seeks to complement the existing literature by examining debt and credit cyrcle that create new relationships in the spectrum of oil palm plantation employees. This ethnographic study takes place in the housing complex of oil palm plantation employees in Kebun Sei Muara, Kalimantan Island. It involved 26 female informants consisting of six women workers, six housewives, and fourteen female traders. Data was collected using in-depth interview in order to explor the reasons for debt, reason for giving debt, the implication of debt, and how parties are related to debt. While participatory observation is carried out by participating in the daily activities of the Kebun Sei Muara community, such as shopping at a food stall, attending parties, helping in various parties, gossiping, social gathering, etc. The study indicates that debt has become the foundation of reciprocity relations in Kebun Sei Muara. This debt is carried out for from daily needs to the need for making life cycle parties, which involve not only the poor, but also rich people. This creates a reciprocal bond between the debtor and the creditor, the host and the guests, as well as creates balanced reciprocity between them. This relationship raises an obligation for both actors involved to give and return the contribution for the attending parties. In this context, there is a norm that requires them to come to provide contribution in the form of money and/or goods to the host, and expecting to have a balanced reciprocity in return. The higher the status, the bigger the party, the more debts the host make, and the return contribution will be used to pay for the debt. The higher the status, the more contribution the guests have to provide, though it depends on the closeness between the host and the guests, as well their previous contribution. Community members, who do not participate in the debt circle, will automatically be ostracized from social activities and are considered as “the others”. Conflict potentially occurs between debtor and creditor when payment is neglected, but this is depended on how the creditor responds to it. It is common, however, that this may be impacted on the future relationship not only between the two, but also with others in the Kebun Sei Muara.
Momago Rismawati Rismawati; Isbon Pageno
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.490

Abstract

When humans experience various difficulties in life, including illness, then they will try to find a cure for the disease, through medical treatment, then traditional treatment after being unsuccessful with medical treatment. But there are also those who directly use traditional medicine in accordance with local beliefs. This article explores beliefs and cultural practices of tau taa wana in the treatment of diseases through momago, a traditional ritual healing practiced in Uempanapa Village. This study was conducted in Uempanapa Village, Bungku Utara Subdistrict, North Morowali District, considering that tau ta'a wana (ta'a wana people) in this village still practices momago (a healing ritual) which is commonly held once a year. Using qualitative approach, data was collected using in-depth interview and observation techniques. Eleven participants involved in this study, they are varied on the basis of sex (eight men, and three women), age (between 42 and 72 years), and position [three shamans (dukun), a drum beat (to paganda), a gong drummer (to myingko gong), a dancer (to motaro), patient (to ongoyo), and three patients’ family (to mongoyo). Momago is a traditional healing ritual using supernatural power mediated by shamans (walia). This healing ritual is based on a belief in supernatural beings that are considered to play role in causing various diseases. Momago is practiced by tau taa wana and this is not only practiced when there are calls from residents to treat their sick relatives, but they are also often performed at large events such as the reception of important guests, cultural arts festivals, and so forth. They believe that patients will recover after ancestral spirits entering one’s body. In this healing ritual, tau taa wana is carried out by utilizing supernatural power, through which walia repeatedly calls the spirit. This healing ritual is usually carried out at night and takes up to three weeks, depending on the type of disease and the number of patients. The types of diseases that are cured through momago include witchcraft (fofongontau/doti), trance (pasuak), rebuke (katrapes), crazy (fando) and drowning (mlondong), kinds of illnesses which believed to be personalistic diseases. It is also believed that the success of a ritual is marked by the number of momago participants who have possessed spirits, the more they are, the more successful the treatment has been. Although not all diseases can be cured through momago, and not all sick people treated through momago can recover from their illness, momago is still practiced because it has become a hereditary tradition from their ancestors and/or because of the requests from patients’ family.
Politik Teritorial dan Perampasan Tanah-Hutan di Desa Lingkar Tambang Bijih Besi, Kecamatan Lede, Kabupaten Taliabu, Provinsi Maluku Utara Rahmat Hidayat
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.491

Abstract

The country's territorial politics that divide natural resources into specific arrangements, such as the determination of forest areas, has facilitated the presence of PT. Adidaya Tangguh in the Taliabu forest. Its presence has usurped traditional community ownership rights over its natural resources (land and forest). This condition does not make the community to remain silent. Various methods have been taken into account, from contesting the tribal ulayat land discourse, to the resistance movement through demonstrations that hold companies accountable for the losses they experience. This article aims to explore how the traditional landscape form of the Mange tribe and how mining expansion which is facilitated by all state instruments is resisted by the community. This research was carried out in two villages around the mine in Lede Subdistrict, Tolong and Todoli Villages, Taliabu District, North Maluku between June and August 2019. Data was collected using in-depth interview and observation. The informants in this study consisted of three elements: first, Mining Officers of North Maluku Province, second, PT. Adidaya Tangguh employees, and third, the village community in around mining company. The research findings indicate the existence of local concepts related to the meaning of space by the Mange people in the villages of Todoli and Tolong who had lived in the form of a unitary autonomous local institutions, small communities called Soa long before the existence of an independent Indonesian state as a nation. The traditional territorial concept of the Mange people regarding forest land is no longer considered as a primary forest (kalia) which is sacred to the Mange tribal community, but as a unity of hamlets and memorial heritages of the ancestors of the Mange tribe. After carrying out the incorporation of the modern government system, the Mange tribe was gradually weakened. The expansion of mining capital to their regions facilitated by local governments has taken and destroyed their forests. This appropriation has caused turmoil in the community in the form of open resistance, by sounding their demands to PT. Adidaya Tangguh through adat resistance movements and farmers in the villages of Todoli and Tolong. This resistance got repression, violence and terror from the state.
Enkulturasi Nilai-Nilai “Keislaman” dalam Proses Pembelajaran di TK Wihdatul Ummah Kota Makassar Juwanita Sahid
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.494

Abstract

Early childhood education (PAUD) is a social institution that serves to instill cultural, national, and religious values in children. While the existing literatures on PAUD are more focused on the role of social institutions and formal educational institutions in the formation of children (school environment, learning process and community supporting the process), this article focuses on the process of enculturation in applying "Islamic" values in the learning process at TK Wihdatul Ummah. This study was conducted at TK Wihdatul Ummah. Using ethnographic approach, data was collcted using in-depth interview ansd observation. The study involved ten informants who are varied on the basis of age (between 27 and 69 years), and status, consisting of a school principals, three teachers, five parents and a student’ guardian. The study shows that TK Wihdatul Ummah has succeeded in carrying out Wahdah Islamiyah's main mission in the field of education, mainly in developing young generation from an early age by fostering faith (aqidah), monotheism (tauhid), faith (iman) and good deeds (amal sholeh). Character building based on "Islamic" values is the main orientation that is encultured by TK Wihdatul Ummah to early childhood and still refers to the PAUD National Curriculum. TK Wihdatul Ummah has been able to transmit an "Islamic" curriculum that focuses on two core competencies, namely to love the Qur'an and the Hadith and practice Islamic values as the character of pious children. Achievement of competence to love the Qur'an and the Hadith is shown in basic competency activities, namely: memorizing the surahs in juz 30 and reciting the Hadiths of the Prophet, taddabur Al-Qur'an and Hadith, studying hijaiyyah letters, and knowing practical worship according to the guidance of the Prophet. While the attainment of the “Islamic” values as the character of pious children, is shown by Islamic behaviour in daily life, and Islamic independent behavior. Students’ learning achievements at TK Wihdatul Ummah include discipline, independence and self-confidence; trust and closeness to the teacher; able to socialize; able to appreciate and understand others; able to understand rewards and punishment; and able to practice Islamic values as sholeh children character. From the emic point of view based on emic perspective (teachers and parents), the achievement in terms of children character building at TK Wihdatul Ummah focuses on religious values (praying independently and according to guidance, worshiping and remembrancing) and morals values (getting used to behaving well, polite, honest, like to give/help and respect) and social emotional values (independence, self-confidence able to socialize, respect and understand others, control themselves naturally, understand the rules and discipline). By studying at TK Wihdatul Ummah, it is not only students, but also parents show significant changes in their everyday behaviour.
Ale Rasa Beta Rasa Ahsani Amalia Anwar; Ajuan Tuhuteru
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.557

Abstract

Pandemic Corona Virus Disease 2019 (Covid-19) has changed people’s life in various fields, including education. Face-to-face learning turns into online learning to prevent the spread of Covid-19. This article explores how the constraints faced in implementing online learning and ways which are taken to overcome them on the basis of local cultural value. This research was conducted at the Faculty of Religious Social Sciences State Institute of Christian Religion (FISK IAKN) Ambon, from which more students complaints related to obstacles encountered during online learning as compared to the two other faculties at IAKN. There were twelve people who participated in this study, consisting of two key informants (a dean and lecturer), students from various study programs, consisting of three students from Tourism, another two students from Pastoral Counseling, three students from Theology, and two from Religion and Culture study programs. Data was collected using interview via Whatsapp chatting and observation of students’ participation in online learning class, not only through Whatsapp Group, Faceboook Group, Google Classroom, Zoom, Edmodo, as well as IAKN e-learning system. The study demonstrates that in the the online learning process at FISK IAKN, students experience various problems, that include internal and external factors. Internal factors consists of limited facilities and infrastructure to support in campus online learning, students’ financial limitations, and technological illiterate of students as well as lecturers to access online learning. External factors include lack of online learning equipments, such as smartphones and laptops, unstable internet network and lack of electricity in some areas of students’ residence. Because these two factors (internal and external) are the main obstacles in the online learning process, various efforts being made to overcome them on the basis of local cultural values, ale rasa beta rasa. This is not only applied among students of FISK IAKN Ambon, but also involves parents, relatives, neighbors, lecturers, campus support and support from other institutions outside campus. The philosophy of ale rasa beta rasa has become a bonding value among fellow Ambonese and their colleagues on how they deal with problems related to the continuity of online learning in the midst of critical moment resulted from pandemic of Covid-19. The application of the social function of ale rasa beta rasa is manifested in the form of studying together; sharing information about lecture; sharing hotspots and remedial; and granting loans. Despite the fact that all constraints cannot be fully solved, there are at least somethings to be done that affect their online learning process.
Preloved Shopping Efrianti Efrianti; Nurul Ilmi Idrus
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.578

Abstract

Online shopping has become part of public shopping activities, through social media such as Facebook, Instagram, etc., with various shopping convenience. Since the rise of online businesses, Instagram is one of the most popular shopping media, both for new and preloved goods. While a number of existing literatures concentrate on online shopping with various new items, little if any deals with preloved shopping with specific items, focusing on its management. This article fills this gap. This study was conducted on social media Instagram on preloved goods seller accounts through which preloved goods are sold. The informants in this study were female sellers and buyers of preloved goods, as they are the dominant preloved sellers and buyers, particularly cosmetics and fashion. There were 11 women participated in this study, they are varied based on age (between 19 and 25 years), occupation (six female students, a celebgram, entrepreneur, influencer, and barista respectively), and status (six buyers and five owners who at the same time act as administration staff (admin). The study indicates that cosmetics and fashions are two types of preloved item which are popularly sold and bought in Instagram. Although used goods are very diverse, the term preloved is used limitedly, and used products such as cosmetics and fashion are included as preloved items. Among other preloved items in Instagram, cosmetics (such as make up and skin care) and fashion (such as bags, shoes, assesories, clothes) are the most popular items. Reduced price (“harga miring”), brand (merek), and trying out (coba-coba) are three main reasons why women buy preloved cosmetics; while brand (merek), style (model), reduced price (“harga miring”), and quality are four main reasons why preloved fashion are bought. In addition, brands and "reduced prices" are two reasons that intersect between preloved cosmetics and fashion, and quality is always related to price, as it is with brands, which show that some factors are interrelated to one another. However, each type of goods has its own unique reasons why it is bought. For preloved cosmetics sellers, selling preloved goods is to make cosmetics available for use before the expired date. As for preloved fashion sellers, the fashion goods are sold because they are rarely used or are not use at all. Both cosmetics and fashions sellers have common reason to sell preloved items, that is to make money from used goods instead of being left useless. There are two types of preloved account in Instagram. They are special account and private account. Special account is divided into two, namely celebgram and non-celebgram accounts. Celebgram account consists of self-managed accounts, managed in groups, and managed by administrative staff (admin). Non-celebgram account consists of individual account and group account. In addition, private account is an inseparable account between a personal account and preloved sales account. Most accounts are managed by its owners who are at the same time act as administration staff, except one type of celebgram account. Group account manages their account by division of labour system. In promoting existing items, they use a variety of strategies, ranging from using other’s accounts which have many followers, packaged promotion, discounting, to using celebgram services.

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