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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206 Documents
<![CDATA[Pelestarian Tradisi Buka Luwur: Studi Budaya di Makam Sunan Kudus Jawa Tengah ]]>
<![CDATA[Moh Rosyid]]>
<![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.v6i2.18077
<![CDATA[This article describes and to prediction sustainability the tradition of buka luwur which is a cloth that protects the tomb of Sunan Kudus in Kauman Village, Kota District, Kudus every month Muharam/Sura. This research data were obtained by interview, participatory observation, and literature review. Data collection was analyzed using a historical approach. The tradition of open flexible has a characteristic that is the distribution of Asura porridge, nasi jangkrik, Islamic art attractions that are displayed to the public, and the replacement of old luwur with the new one. The ornaments of the luwur include jasmine, unthuk banyu, kompol, and pleats. By the committee, the old luwur was cut into pieces and distributed to residents of Kauman village and guests who attended Buka Luwur. This tradition is still preserved by the al-Aqsa Kudus Mosque caretaker and people of Kauman Village and the citizens of Kudus and surrounding areas to honor the traces of the history of islamization which was played by Sunan Kudus in the Kudus region during the times of unity.]]>
<![CDATA[Pola Kehidupan Sosial Ekonomi dan Strategi Bertahan Masyarakat Sekitar Industri Desa Golokan Kecamatan Sidayu ]]>
<![CDATA[Aulia Sabrina]]>;
<![CDATA[Martinus Legowo]]>;
<![CDATA[FX. Sri Sadewo]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24878
<![CDATA[This article or writing aims to determine the pattern of socio-economic life of the community around the industry and to find out the survival strategies of industrialized communities to improve socio-economic life in Golokan village. Technology that is getting more advanced, sophisticated and modern proves that the development is getting faster. Don't care about existence. So that rural areas provide options for distribution. This resulted in a transformation of livelihoods. The transition of the community to their livelihoods from the agricultural sector as farmers and agricultural laborers to the non-agricultural sector as factory workers and opening service businesses. This situation affects various aspects of community life, especially in the socio-economic life that has changed and increased. They can work in the industrial sector as employees and can open businesses. In the past, society had a strong social solidarity. However, without being based on the existence of industry, social solidarity has begun to weaken. The characteristics of rural communities are starting to fade. The more modern society becomes a heterogeneous society, individual, busy working and leaving the social activities that it has been participating in. There is a suitable example in the Sidayu Gresik market area by establishing a family relationship by giving parcels before Eid to each customer, matching the price of goods between one trader and another. Business strategy by behaving well and building social relationships.]]>
<![CDATA[Lunat: Tato Tradisional Masyarakat Dawan di Timor Barat ]]>
<![CDATA[Fransisco de Ch. Anugerah Jacob]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24530
<![CDATA[This article aims to find out the meaning and function of the lunat (traditional tattoo) and the factors causing its absence among the Dawan community in West Timor. According to the Dawanese, lunat has a religious meaning and function, namely as a medium or an instrument of Salvation after someone dies. From the research, four things were found to be the causes why this practice is no longer practiced by the Dawanese nowadays. First is the stigma of being a member or part of the Indonesian Communist Party (PKI). Second is the prohibition of attending school. Third is the disappearance of the lunat religious meaning caused by the transition from traditional religion to Christianity and the fourth is the break in the transfer of knowledge about lunat from one generation to another.]]>
<![CDATA[Pengalaman Perjumpaan Kebudayaan Jawa dan Flores Di Bagorejo Banyuwangi-Jawa Timur Dan Pentingnya Pendidikan Multikultural ]]>
<![CDATA[Mathias Jebaru Adon]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24550
<![CDATA[The focus of this writing study aims to share a reflection of the experience of encounters between Javanese culture and Manggarai culture in Bagorejo Banyuwangi, East Java. The experience of this encounter reminds the author of the importance of multicultural education in Indonesia. As a pluralistic nation, encounters with other cultures cannot be avoided. On the one hand, the encounter enriches one another. However, on the other hand, the encounter caused a lot of conflict because of different perceptions and views. Based on this, it is very necessary to have a multicultural education system that starts from the elementary school level through learning and the introduction of other cultures. Through an education system like this, the authors found that to overcome attitudes of intolerance and radicalism that often occur in the country, an adequate multicultural understanding is needed. One of them is through multicultural learning which can be carried out with the Live-In program like the author did.]]>
<![CDATA[Eksistensi Tradisi Syawalan di Desa Bungo, Kecamatan Wedung, Kabupaten Demak ]]>
<![CDATA[Muhamad Mahfud Muzadi]]>;
<![CDATA[Sudarto Sudarto]]>;
<![CDATA[Muhammad Fattahul Alim]]>;
<![CDATA[Mohamad Agus Setiono]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24737
<![CDATA[The purpose of this research is to examine how the existence and participation of the community in maintaining the Syawalan Tradition in Bungo Village, Wedung Subdistrict, Demak Regency, especially in the present era. This research was conducted using a qualitative research type with a descriptive qualitative approach. The implementation of this research was carried out using several methods such as field observations, interviews with local traditional leaders and documentation. The final results of the study indicate that the existence of the Syawalan Tradition in Bungo Village, Wedung Subdistrict, Demak Regency is still preserved until now. Evidence of Syawalan's existence can be seen from the public interest and participation in the implementation of the Syawalan Tradition. The community's participation in maintaining the Syawalan tradition is proven by the people who are full of enthusiasm and volunteer to bring their marine products in an effort to preserve this tradition passed down from generation to generation. One of them is by continuing to routinely carry out the Syawalan tradition and further develop it into the tourism and economy sectors without losing the identity and philosophy of the Syawalan tradition. The process of explaining the 'Gorampe' into the sea became an interesting session because it was the highlight of the Syawalan Tradition.]]>
<![CDATA[Torang Samua Basudara : Nilai Budaya dalam Menjaga Kerukunan Hidup Beragama di Kota Manado. ]]>
<![CDATA[Muhammad Kamil Jafar N]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.23497
<![CDATA[This article aims to describe and analyze the cultural values of Torang Samua Basudara which are the philosophy of living in harmony in the city of Manado. This study uses qualitative research methods, with data collection techniques namely observation and interviews, data analysis using three stages, namely data collection, reduction, and drawing conclusions. The results of the study provide an overview of the history of the origin of the meeting between ethnic Minahasa and immigrants who show an attitude of openness and care for the Minahasa people, then the core meaning of the torang samua basudara value is that we are all God's creations, must love one another, cherish and live in good conditions, as well as the reality of interpersonal life. religion in the city of Manado shows a harmony in society, differences do not become obstacles but they support each other in the common good.]]>
<![CDATA[Pewarisan Nilai-Nilai Tradisi Budaya Suku Anak Dalam Air Hitam, Sarolangun, Provinsi Jambi ]]>
<![CDATA[Priazki Hajri]]>;
<![CDATA[Junaidi Indrawadi]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24643
<![CDATA[This article aims to describe how the inheritance of the cultural traditions values of the Suku Anak Dalam Air Hitam, Sarolangun, Jambi. The research was conducted with a qualitative approach. Data collected through observation, interviews, documentation. Data were analyzed using data analysis techniques, namely data reduction, data presentation, and drawing conclusions. Testing the validity of the data by triangulation of sources. The results of the study found that the inheritance of cultural traditions values Suku Anak Dalam Air Hitam, Sarongun Jambi was carried out face-to-face, the involvement of the younger generation (children) in culture, and customary rules. The values inherited are individual, social and love values for the country.]]>
<![CDATA[Punk: Pengamen Jalanan dan Sebuah Subkultur Dari Kehidupan Urban di Kota Medan ]]>
<![CDATA[Agung Suharyanto]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24738
<![CDATA[This article aims to describe street children Punk in the life patterns of the people of Medan City. Medan city is one of the things that cannot be separated from the life pattern of street singers. This means that the life of street singers has become part of the overall life of the people of Medan City. Don't know who started it, now there are so many Punk communities scattered at the crossroads, living in groups while busking. Their identity is very different from other street singers, both in terms of clothes, hairstyles and body piercing as well as tattoos on several parts of the body. All things that are very different from the identity of the other buskers whose taste is also piling up. What makes the other street singers the same is that their songs and music are no different, which are trending and melancholy. They also use the media of music to create space for themselves to speak out. Music is used as a tool to empower himself. Apart from looking for food, playing music is also a tool to build solidarity. On certain occasions they played music together. So, you could say, young people in Medan who are singing on the streets and wearing all-Punk make-up in Indonesia are very likely inspired by something very different from their predecessor Punk generation in their home country.]]>
<![CDATA[Mahasiswa Mandailing dan Kesadaran Identitas Etnik Pasca Pemilihan Presiden 2019 di Kota Medan ]]>
<![CDATA[Armansyah Matondang]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.24194
<![CDATA[This study aims to determine how the awareness of Mandailing Students towards their ethnic identity and how the role of mother's communication in instilling the values of Mandailing identity from an early age. The research approach was carried out qualitatively, data was obtained through literature study, observation, in-depth interviews and documentation. The results showed that the young Mandailing generation had a low level of awareness and understanding of the ethnic existence they carried. This condition applies because there is no information inheritance from parents, relatives regarding ethnic identity and it is not taught at school.]]>
<![CDATA[Pantang Larang pada Kegiatan Ekonomi Puak Melayu Akit Hatas Pulau Rupat ]]>
<![CDATA[Suci Nadia]]>;
<![CDATA[Nursyirwan Effendi]]>;
<![CDATA[Yevita Nurti]]>
<![CDATA[ Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 7, No 1 (2021): ANTHROPOS JULI ]]>
Publisher : <![CDATA[Universitas Negeri Medan ]]>
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DOI: 10.24114/antro.v7i1.23379
<![CDATA[The oral tradition is one of the traditions that can still be found in Old Malay Puak. For example, Gurindam, Koba, Rindai and so on. One of the oral traditions in Puak Melayu Akit Hatas Pulau Rupat is the tradition of Prohibition. Parents used to use the expression forbidden to forbid their children and grandchildren in teaching them how to behave so as not to harm themselves and others. The expression of prohibition varies, however the discussion of prohibition in this paper revolves around the variety, content and meaning of prohibition in community economic activities, including activities in the fields and at sea. Prohibition Usually is associated with unseen nature, natural disasters or animals which, if violated intentionally or not, will cause undesirable things. The number of shifts in cultural values due to the entry of new people around Puak Melayu Akit Hatas does not affect the public's view of the oral tradition. This paper is intended to describe how the sound and meaning of prohibition and how it is used in several economic activities in society.]]>
