ANTHROPOS: JURNAL ANTROPOLOGI SOSIAL DAN BUDAYA (JOURNAL OF SOCIAL AND CULTURAL ANTHROPOLOGY)
Anthropos: Jurnal Antropologi Sosial dan Budaya(Journal of Social and Cultural Anthropology) is a Journal of Social and Cultural Anthropology for information and communication resources for academics, and observers of Social and Cultural Anthropology, Educational Social and Cultural Anthropology/Sociology, Methodology of Social and Cultural Anthropology/Sociology. The published paper is the result of research, reflection, and actual critical study with respect to the themes of Social and Cultural Anthropology/Sociology. All papers are blind peer-review. The scope of Anthropos is the Science of Social and Cultural Anthropology/Sociology. Published twice a year (Juli and January) and first published for print and online edition in July 2015
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<![CDATA[Si Rukat Nakan dalam Masyarakat Karo ]]>
<![CDATA[Raharja Sembiring]]>;
<![CDATA[Dina Datu Paonganan]]>;
<![CDATA[Rut Debora Butar-butar]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.18460
<![CDATA[This article aims to describe the relations of equality and respect for men and women in the Karo cultural frame. The relationship between the two, where adat (culture) is the main reference often has bad-faced implications for the Karo patriarchy. Patriarch Karo is often claimed not to have a space of equality and respect for women. The problem will be focused on the use of idioms attached to Karo women. One idiom that is very attached to Karo women is rukat nakan. Idiom the rukat nakan describes the domestic duties of women, namely arranging accommodation and household logistics. With regard to the relationship between men and women, feminists claim the rukat nakan idiom is a form of condescension toward women, even an attempt to domesticate Karo patriarchal role of women. On the other hand, this idiom is also often referred to to validate the wife's subordination to her husband. The results of the research through interviews, literary research and analysis of Karo song poems, the idioms of rukat nakan are an illustration of the appreciation of the domestic role of women. Si rukat nakan is a domestic assignment which describes a very private relationship between husband and wife. The term “si rukat nakan” is not to denigrate or domesticate women, but it shows respect for women's roles.]]>
<![CDATA[Agama dan Budaya Ekonomi Kewirausahaan di Credit Union Bahtera Abadi Kabupaten Sragen ]]>
<![CDATA[Gunawan Anggonosamekto]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19217
<![CDATA[The purpose of this study is to describe the religion and culture of entrepreneurship economics as a tool for public welfare. Socio-economic prosperity is always interwoven in the history of religious human life. This study uses qualitative research methods with descriptive analysis to see religion as part of economic culture to fight for entrepreneurial welfare as a joint empowerment movement for social welfare. But religion and economics need the skills to make it happen, so that not only talk about individual interests (self economic), but for living together (social economy). Religion in this case Christianity (the church) becomes the locus of economic empowerment through the Credit Union (CU) to realize prosperity in a community. The behavior of economic growth is indeed strongly influenced by the values that develop in a particular community. Considering that economic development cannot be separated from the cultural process itself. The practice of CU at CU Bahtera Abadi has provided a change in economic cultural behavior through awareness education and skills for members to develop their skills in managing themselves and themselves with other individuals. On the other hand, it contributes to the culture of organization and entrepreneurship. The values of education and empowerment are very important to continue to be developed to form a new habitus for future generations.]]>
<![CDATA[Fungsi Waktu “Sembilan Hari” dalam Kosmologi Orang Boti ]]>
<![CDATA[Aulia Wihelmina Konay]]>;
<![CDATA[Ebenhaizer I Nuban Timo]]>;
<![CDATA[Nelman Asrianus Weny]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19562
<![CDATA[The study is intended to describe the function of nine days in the Boti's cosmology of the timorese, because for indigenous people, time is always cosmically understood, therefore time is a cycle, always repeating. In the meantime for modern humans, time is mechanically understood and linear. That is, it has a beginning and an end that cannot be repeated. The research used is a kind of qualitative study, which includes information about the Boti in Timor as one of the traditional community communities that still retain a cosmological view of time. That view is nine days (neon) not seven days, according to modern times even the Atoni who already profess Christianity. The study of the Boti's cosmological views was then analyzed from the "sacred time" perspective according to Mircea Eliade's thinking. The analysis produced the find: modern society needs to learn from the life ethos of the Boti in which time is appreciated as a creator and therefore requires a more in-depth study of the concept of time in the local tradition of cultural wealth.]]>
<![CDATA[Ritual Wulla Poddu Sebagai Model Resiliensi Masyarakat Marapu di Kampung Tarung dan Praiijing Sumba Barat ]]>
<![CDATA[Berlian Rambu Pesi Kondi]]>;
<![CDATA[Rama Tulus Pillakoannu]]>;
<![CDATA[Izak Y. M. Lattu]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.18494
<![CDATA[The purpose of this research is to analyze the Wulla Poddu ritual as Resilience Model of Marapu community in Tarung and Praiijing villages, West Sumba. The theories used are resilience, ritual, and liminal.The research approach is descriptive qualitative method. The deep data is obtained based on the understanding of the community informants. The results of the research showed that under a lot of pressures, Tarung and Praiijing community had the ability to return to the beginning of the situation called resilience in the form of Wulla Poddu ritual of Marapu belief. Marapu is considered as the intermediate spirit that had the power to raise the feeling of the community through Wulla Poddu ritual events. The Wulla Poddu Ritual bound the community to be one unity without status and religious differences, and returned to live their life as the beginning and even better than before. The pressure and uncertainty came from the government in obtaining rights, responsibility, and official religions (Islam and Christian) where the fact shows that they have a belief in Marapu as their God. In this case, the Wulla Poddu becomes an open ritual of uncertainty.]]>
<![CDATA[Ritual Hada O Na’adi dalam Pesta Adat Pernikahan di Mali Hada O Na'adi Rituals at a Traditional Marriage Party in Mali ]]>
<![CDATA[Christin Ekaristi Molana]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19218
<![CDATA[This research relates to one of the cultures that exist in Mali, namely the culture of eating indigenous. The culture of traditional eating is known as the ritual of hada o na'adi, this ritual is only carried out in a traditional wedding party and is a legacy from ancestors that is still preserved to this day. This paper also aims to look at the hada o na'adi ritual function in a traditional wedding party in Mali. The method used is a qualitative research method using direct interview techniques with several people representing each tribe in Mali and literature study to strengthen this writing. based on data obtained from the field, this study explains that the ritual of hada o na'adi has two main functions, namely the religious function and social function. The religious function of the hada o na'adi ritual is to have magical power to better organize people's mindsets and lives, while the social function is as a symbol of togetherness, courtesy, mutual respect and order.]]>
<![CDATA[Perbatasan, Nelayan Dan Kemiskinan; Konstruk Kemiskinan Pada Wilayah Perbatasan Indonesia-Filipina ]]>
<![CDATA[Sunandar Macpal]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.18776
<![CDATA[This paper intends to explain how the construct of poverty occurs in coastal communities and small islands on the Indonesia-Philippines border. This paper is a literature review that uses social exclusion as a basis for building discourse. Sangihe Regency is a coastal area located in Indonesia — the Philippines border region. As a coastal area, many people earn a living as fishermen. Poverty that occurs in the Sangihe region is a structural (state) consequence that makes the Sangihe region become a border. The policy to modernize fishermen as a step to reduce poverty actually eliminates many local traditions, including the duality of livelihoods. In addition, modernizing has also had impact on the loss of culture at the level of knowledge and language.]]>
<![CDATA[Menyoal Keterjalinan Orang Hidup dan Mati menurut Tradisi Batak dan Ajaran Huria Kristen Batak Protestan ]]>
<![CDATA[Ricky Pramono Hasibuan]]>;
<![CDATA[Ricky Pramono Hasibuan]]>;
<![CDATA[Nixcon Simanungkalit]]>;
<![CDATA[Nelson Situmeang]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19280
<![CDATA[This research aims to discuss the teachings of the Protestant Batak Christian Church (HKBP) and the Toba Batak about the relationship between the living and the dead. Batakness believes the dead still have a relationship with the living, while HKBP denies it. To reconcile these two doctrines, we will reinterpret “the communion of saints” phrase in the Apostolic Creed, which always presents as one of the main elements in the liturgy of HKBP. We argue that the “communion of saints” is an association of all believers, not only cross-geographical (trans spatial) but also cross-age (trans temporal). The relation of the living and the dead in the association is not direct but via Christ. Therefore, the trans temporality of the communion is evidence of the connectedness of the living and the dead.]]>
<![CDATA[Welas Asih: Konsep Compassion dalam Kehidupan Masyarakat Jawa ]]>
<![CDATA[Dwi Hardani Oktawirawan]]>;
<![CDATA[Taufik Akbar Rizqi Yunanto]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.17326
<![CDATA[Welas asih is a Javanese behavior where one feels the pain of others which then arouse the desire to help. In its application, one can provide help to others even for those who are not relatives. This is inseparable from the various philosophies that exist in Javanese society that make welas asih as a way of life. This paper is made to review the concept of welas asih of the Javanese community which is then juxtaposed with the concept of psychology. The concept of psychology in question is compassion which also refers to the ability of someone to feel the suffering of others and the urge to alleviate or eliminate the suffering. So that an explanation of welas asih of the Javanese people will be revealed in a psychological perspective.]]>
<![CDATA[Budaya Srawung sebagai Potret Toleransi Beragama dan Bersuku untuk Meredam Konflik di Kota Semarang ]]>
<![CDATA[Stefanus Wawan Setiawan]]>;
<![CDATA[Rispritosia Sibarani]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19043
<![CDATA[This paper aims to describe and analyze the ideological / cultural hegemony problems that occur in Semarang. The tolerance behavior in Semarang is considered to be experiencing degradation. Nowadays problems and conflicts always arise related to tolerance. With the existence of mutually offensive cases, especially those that often occur in religious and multiethnic life. Then latent conflict in Semarang City needs to be handled seriously. One of the treatments is to develop local wisdom of Javanese culture; srawung. 'Srawung' is a Javanese term that means gathering or meeting conducted by more than one person or group, with togetherness and not concerned with different religious groups, then the relationship in building harmony and togetherness will be maintained in people's lives. This paper uses a qualitative research method with a qualitative descriptive approach. This research was examined using Public Space theory from Jurgen Habermas. The expectation of this research through Srawung culture is to become a bridge of harmony, bonding brotherhood, can reduce conflicts between religious communities, and can be used as a reference solution for the problems of horizontal conflict that often occur in this country.]]>
<![CDATA[Sakralitas Tua dalam Ritus Sae Toi Sanu Se’at etnik Amanuban Tengah, Nusa Tenggara Timur ]]>
<![CDATA[Tyrsa Noviana Matau]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 6, No 2 (2021): ANTHROPOS JANUARI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v6i2.19444
<![CDATA[The purpose of this study was to analyze the meaning of Tua sacrality in the rite sae toi sanu sa'et Tua is an ethnic term Amanuban used for local drinks containing alcohol. Elderly becomes a crucial issue in the midst of society and often causes controversy from various parties who generally want to destroy old people. On the other hand, old people become sacred in the Sae Toi Sanu ritual of the Middle Amanuban ethnic group because it is a symbol of the implementation of traditional rituals. This research uses qualitative research methods with interview, observation, documentary studies and literature. An examination of the results of research using the theory of sacrality found that sacredity appears when old becomes an inseparable part of the ritual of sae toi sanu se'at, where men are prohibited from drinking old age. In addition, the old meaning is interpreted as the essence of Middle Amanuban ethnic men who are ready to provide for girls means that men have carried out the command of uis oe while at the same time having the hope that it will continue to bless by providing welfare, health, justice, fertility and prosperity for Middle Amanuban ethnicity. Uis Oe is one of the dea on earth which is believed to provide welfare, health, justice, fertility and prosperity for ethnic groups. ]]>
