CENDERAWASIH: Jurnal Antropologi Papua
CENDERAWASIH: Journal Antropologi Papua diterbitkan untuk mengembangkan dan memperkaya diskusi ilmiah bagi para Cendekiawan/i yang menaruh minat pada isu-isu sosial budaya di kawasan Asia-Pasific, khususnya di Papua . Jurnal ini menerapkan proses peer-review Anonim tunggal dalam memilih artikel berkualitas tinggi. Editor menyambut baik kiriman artikel teoritis atau berbasis penelitian. Argumen penulis tidak perlu sejalan dengan editor. Ruang lingkup artikel (penelitian) lapangan yang diterbitkan dalam jurnal ini berkaitan dengan; Artikel ini menyajikan hasil penelitian etnografi / kualitatif pada topik tertentu dan berkaitan dengan etnis / kelompok sosial di Papua; Artikel ini merupakan diskusi terperinci tentang penelitian terapan dan kolaboratif dengan keterlibatan yang kuat antara penulis dan subjek kolaborator dalam melaksanakan program intervensi atau inisiatif pembangunan lainnya yang menekankan pada masalah sosial-budaya. Ruang lingkup penelitian pustaka yang diterbitkan dalam jurnal ini berkaitan dengan; Penulisan teori menguraikan teori sosial dan budaya yang terkait dengan wacana teoritis antropologi. Artikel tersebut merupakan tinjauan kritis terhadap referensi antropologi dan buku etnografi lainnya yang wajib diterbitkan minimal 5 tahun terakhir. Makalah tinjauan ada untuk ekspresi pendapat dan memungkinkan penulis untuk mengirimkan materi yang mungkin tidak sesuai untuk artikel penelitian asli tetapi berisi ide-ide yang layak untuk dipublikasikan. Ruang lingkup artikel yang diterbitkan dalam jurnal ini menangani berbagai topik, termasuk: Antropologi Sosial dan Budaya; Antropologi Hukum dan Konflik; Antropologi Ekonomi; Antropologi Ekologi; Antropologi Maritim dan Marin; Antropologi Pertanian; Antropologi Politik Antropologi Perkotaan Etnisitas dan Identitas; Antropologi Globalisasi Antropologi Bisnis; Antropologi Agama; Antropologi Tari; Kebudayaan dan Kearifan Lokal Pluralisme dan Multikulturalisme Etnografi Papua; Etnosains Papua; Antropologi Kesehatan. Antropologi Pariwisata.
Articles
56 Documents
<![CDATA[Pengembangan Ekowisata Mangrove berbasis Masyarakat Desa Batu Ampar Kabupaten Anambas ]]>
<![CDATA[Abd Qodir Jailani]]>;
<![CDATA[Hambali Hambali]]>;
<![CDATA[Firkawin Zuska]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i2.1859
<![CDATA[Anambas Islands tourism is supported by most of the natural potential that has selling power to tourists, one of which is mangrove ecotourism. This study will discuss the development of community-based mangrove ecotourism by looking at the community's perspective in planning, implementing, and managing ecotourism. The research was conducted using descriptive qualitative methods and participatory observation in Batu Ampar Village to be able to describe or explain clearly what facts are in the field. The data were analyzed descriptively and then the SWOT analysis was used to analyze the management strategy in developing mangrove tourism areas based on the community's perspective. The results of the study show that the community already has its own plans for the development of mangrove ecotourism based on existing local knowledge and the entire community is ready to support future development, and is open to tourists who want to visit. With the presence of mangrove ecotourism in Batu Ampar Village, the community hopes to open new jobs and develop existing UMKM. However, from the tourism manager, there are still many things that must be developed in the mangrove ecotourism of Batu Ampar Village to make it a sustainable tourism object. ]]>
<![CDATA[Satu Tungku Tiga Batu, Toleransi Hidup Beragama Masyarakat Fak-Fak: Tinjauan Ensiklik Fratelli Tutti ]]>
<![CDATA[Hendrik Ryan Renna]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i2.1842
<![CDATA[The purpose of this study is that the author wants to observe and analyze the extent to which the concept of religious tolerance is practiced in everyday life in a pluralistic society. Of course, one must have a special guideline that is used as a philosophy of living together, for example the philosophy of Satu Tunku Tiga Batu, present as a life guide for the Fak-Fak community in building the beauty of tolerance in religious relations which is also seen from the Fratelli Tutti Encyclical as a new ideology juxtaposed with traditional philosophy. which produces a common ground that teaches each individual to appreciate and appreciate the differences in society. The method used is a qualitative method through the process of obtaining data from literature studies and also the results of analysis from several related sources in order to obtain accurate data. From the results of this study, the researchers found that religious tolerance is basically a form of solidarity with others who appreciate that human life is equal to each other in the eyes of God even though they have different religious backgrounds, but must be able to show effective relationships between one religion and another. ]]>
<![CDATA[Struktur dan Fungsi Oru Dia dalam Kebudayaan Suku Yokari ]]>
<![CDATA[Erlin Novita Idje Djami]]>;
<![CDATA[Marlina Flassy]]>;
<![CDATA[Simon Abdi K. Frank]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i2.2026
<![CDATA[Oru dia is a megalithic cultural phenomenon in the form of a circular stone structure, and the stones serve as a seat when customary deliberations are conducted. The existence of this orudia is very interesting to be disclosed about the structure, function and role in the life of Yokari tribe society so that until now still be maintained. Therefore the method used to express about the oru dia by using qualitative approach and data presentation is descriptive. The process of collecting data through interviews, observation, and literature study. While the analysis uses functional structural analysis and hermeneutic data interpretation. The result of this research is the finding of a number of oru dia in kampung which are in Yokari District area. Oru dia-oru dia is made of a number of stones arranged horizontally to form a circle, and in the middle of the circle there is a fireplace. The stones in oru dia are the seats of the Yarona who are the ondowafi messengers who perform their duties and functions based on adat. The existence of this oru dia illustrates the existence of a working structure of traditional tools, and the customary devices will be consulted and cooperate in carrying out the Ondoafi command on the implementation plan of an event or event such as a traditional party, Ondoafi's appointment ceremony as well as in termination of the case. Based on the structure of the oru dia can be known its function is as a place of deliberation, where the coronation of Ondoafi, the place of ratification of the verdict and the place of judging the case. The role of oru dia is as a unifying symbol or a tool that holds the whole of Yokari society, as a symbol of Ondoafi's power, meeting place or customary musyawarah center, place of ratification of a customary decision, Ondoafi's inauguration place witnessed directly by the sun and the univers]]>
<![CDATA[Kargoisme dan Messianik Politik Etik Ero-Amerika ]]>
<![CDATA[Ibrahim Peyon]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i1.1955
<![CDATA[Cargoism is a belief in prosperity, happiness and eternal life brought by certain figures. Cargoism was constructed by western anthropologists and missionaries who had lived and worked in Melanesia. The western anthropologists and missionaries observed various social and cultural movements in Melanesia, which could then be conceptualized and theorized in social theory under the name of the Cargoism Movement. This view of Corgoism does not exist in Melanesian culture, but it is a western view related with their mobilization of cargo economic and materially in western society. Cargoism and messianic were shaped by Western anthropologists and European missionaries for the benefit of their colonialism and Christianization. In Melanesia there is no cargoism and messianic as Western anthropologists and missionaries write. Social and political movements labeled as cargoism or messianic are nationalist movements to expel colonialism and fight for the sovereignty of the Melanesian peoples]]>
<![CDATA[Relevansi Nilai ‘Ngo Mbeong’ dalam membentuk Etos Kerja Mahasiswa Manggarai di Jayapura ]]>
<![CDATA[Hironimus Darmawan]]>;
<![CDATA[fredrik Sokoy]]>;
<![CDATA[Muhammad Ichsan Rahmanto]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i1.2005
<![CDATA[This article aims to describe and analyze the reasons Manggarai students choose to migrate in Jayapura City and choose to study while working, as well as describe and analyze the influence of cultural values on work ethic in Manggarai students who study while working in Jayapura City. Method used in this research is descriptive qualitative. To obtain objective data, I used observation and in-depth interviews. The data analysis used includes the stages of data reduction, data exposure and data interpretation. The results of this study indicate that Manggarai students who migrate to college while working in Jayapura City have a hard work ethic, discipline, independence, togetherness and mutual help. The formation of their work ethic is influenced by the relevance of cultural values that can form a work ethic. In order to support the needs of daily life and while studying, Manggarai students choose to study while working, the cultural values embedded in them have a strong influence. The cultural values they have are embedded in themselves as a driving force to grow and form a high spirit of work ethic.]]>
<![CDATA[Etnoekologi Masyarakat Adat Tepra Pada Pegunungan Cycloop Papua ]]>
<![CDATA[Richard Kalilago]]>;
<![CDATA[Maria F Suwae]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i1.1954
<![CDATA[The purpose of this article is to describe and analyze in depth the ethnoecology of the Tepra indigenous people in the Cycloop Mountains. The Tepra Indigenous People are from the Ethno Ecology aspect which includes the community's ecological view of the surrounding natural environment, the interaction of the Tepra with natural resources in traditional zones in the context of managing and utilizing limited natural resources. The research location is in Yongsu Desoyo village, Ravenirara district, Yewena village, Dormena, Wambena, Yepase and Tablasupa village, Depapre district. Data collection techniques were carried out by direct observation in the field, open interviews, and to focus group discussions (FGD). The local power summer management in the Tepra community is described descriptively using a spatial approach (spatial approach). The results of the research show that traditional community knowledge about the environment is reflected in the form of land use and utilization and its management system.]]>
<![CDATA[Peralatan Dapur Suku-Suku di Kabupaten Sarmi ]]>
<![CDATA[Rini Maryone]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i2.2020
<![CDATA[Traditional kitchen aquipment has been around since prehistoric humans began to know farming. Along whit the development of science and technology, the use of traditional kitchen aquipment is increasingly, especially in the tribes in Sarmi Regency. Therefore it is necessary to have an effort to preserve the traditional kithen equipment as one of the nation’s wealth heritage. This paper will discuss some traditional equipment in the two tribes in Sarmi Regency, namely the Manirem and Armati tribes, as well as the functions and cultural values contained in traditional kitchen equipment. This research is a descriptive study through a qualitative approach. Data collection techniques carried out through observation in the community (observation), interviews with several informants, documentation and literature studies. By using this method one can find out the kitchen utensils in the two tribes in Sarmi Regency, as well as find out the function and cultural values contained in traditional kitchen utensils in the two tribes in Sarmi district]]>
<![CDATA[Perhiasan Tradisional Suku (di) Sarmi dan Suku Momuna Papua : Pendekatan Etnoarkeologis ]]>
<![CDATA[Rini Maryone]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i1.1959
<![CDATA[One of the cultural heritage of the ethnic groups in Papua is traditional jewelry. This traditional jewelry is quite unique to use, with the uniqueness of the jewelry made of beads, seeds, animal fangs, noken, and traditional clothes which are also made of bark with Papuan motifs. Therefore, this study aims to highlight cultural artifacts in the form of traditional jewelry on ethnic groups in Papua, especially in the North Coast of Sarim Regency and the Central Mountains of Yahukimo Regency, Papua. This research uses an ethnoarcheological approach which is carried out in two stages, namely data collection and data processing. Data collection is done in several ways, namely: surveys, interviews and conducting literature studies. The results of the research show that there are differences in the use of traditional jewelry between the Sarmi tribe in the northern coastal region and the Momuna tribe in Yahukimo Regency, the Central Mountains of Papua. Because this really depends on the values contained in the jewelry and its function in the culture of each tribe.]]>
<![CDATA[Pergeseran Sistem Kepemimpinan Tradisional pada Masyarakat Adat Kampung Ayapo Kabupaten Jayapura ]]>
<![CDATA[I Made Sudayasa]]>;
<![CDATA[Simon Abdi K. Frank]]>;
<![CDATA[Enos H. Rumansara]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 2 (2021): December 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i2.2024
<![CDATA[This article aims to describe and identify the shift in traditional leadership in Kampung Ayapo. This research use desciptive qualitative approach. The results showed that the ondoafi position was a patrilineal lineage, the implication being that power or position was acquired. An ondoafi has a very important position in the village community so an ondoafi must be able to play more roles in the leader of his group. Because the requirements to become ondoafi are quite heavy to fulfill so that the person who appears as the leader of ondoafi is really a person who not only has a hereditary relationship with the ancestors of the village founder, but also has certain qualities that are demanded as a leader. When there was contact with outsiders, traditional shifts began to appear, the change began when missionaries came to Ayapo village with new teachings that significantly changed their beliefs and beliefs, strengthened again during the second world war which also brought the same teachings. . its peak when the formation of the village in 1979 (now kampong) brought about a considerable shift in the role, authority, function and power of ondoafi as traditional leaders in Ayapo Village.]]>
<![CDATA[Penyelesaian Sengketa Tanah (Adat) Suku Korowai ]]>
<![CDATA[Buta Yaluwo]]>;
<![CDATA[Simon Abdi K. Frank]]>
<![CDATA[ CENDERAWASIH: Jurnal Antropologi Papua Vol 2, No 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Universitas Cenderawasih ]]>
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DOI: 10.31957/jap.v2i1.2001
<![CDATA[The purpose of this article is to describe and analyze the mechanism for resolving customary land disputes in the Korowai tribe. The research method used is the approach used in this study is a qualitative descriptive approach. The location of this research was determined in Yanimura District, Boven Digoel Regency. Because of the considerations in that place there are always land disputes. The data collection process used was observation, interviews and FGD. And the data analysis process includes stages, data categorization, data description and data interpretation. The results show that land has an important meaning in the culture of the Koroeai tribe because it is related to values and sources of life. Disputes (ownership) of land that occur are often spearheaded by claims from 2 different owners, and because of differences in the determination of the boundaries of customary land ownership that is communally owned by clans, or certain communities. Settlement of customary land disputes of the Korowai tribe can be resolved by the customary parties as well as possible to mediate between the two warring parties. Then, a system of sanctions in the form of fines is given to parties who are considered detrimental to other parties.]]>
