Jurnal Antropologi: Isu-Isu Sosial budaya
The criteria of the submitted article covers the following types of article: first, the article presents the results of an ethnographic/qualitative research in certain topic and is related with ethnic/social groups in Indonesia; second, the article is an elaborated discussion of applied and collaborative research with strong engagement between the author and the collaborator’s subject in implementing intervention program or any other development initiative that put emphasizes on social, political, and cultural issues; last, a theoretical writing that elaborates social and cultural theory linked with the theoretical discourse of anthropology, especially in Indonesia.
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<![CDATA[The Symbolic Meaning of Food in the Manggulan Nyambung Tuwuh Manten Tradition in Betak Village ]]>
<![CDATA[Aza Rifda Khamimiya]]>;
<![CDATA[Arief Sudrajat]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p271-282.2023
<![CDATA[This study explains the symbolic meaning of the existence of food in the Manggulan nyambung tuwuh manten tradition. The method used is qualitative as an approach and symbolic interaction theory as an analytical knife to describe human interaction with the meaning of symbols that exist on an object. The data used are primary data through observation, in-depth interviews with traditional leaders, and documentation. Then the data is supported by secondary data from literature studies. The data obtained was then analyzed through three stages, namely data reduction, data presentation and drawing conclusions. The research is located in Betak Village, Kalidawir District, Tulungagung Regency. The results of this study are the types and meanings of food, namely ambengan, keleman, gedang setangkep, strong buceng, sega golong, kembang setaman, jenang abang and jenang sengkala and sego punar. The meaning of the existence of these foods is as an expression of gratitude and freedom from danger for people who have needs. The Betak Village community in carrying out the Manggulan tradition has undergone changes so that the sacredness of this tradition is reduced. This can happen because of the influence of modernization]]>
<![CDATA[Early marriage is one of the causes of stunting in Bondowoso Regency ]]>
<![CDATA[Lucy Dyah Hendrawati]]>;
<![CDATA[Pudjio Santoso]]>;
<![CDATA[Toetik Koesbardiati]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p194-200.2023
<![CDATA[This study aims to explain the factors behind the rise of early marriages in Bondowoso Regency which can be at risk of causing stunting; study the knowledge possessed by women in early marriage, reproductive health, and child-rearing; as well as conduct studies on stakeholder wars in alleviating early marriage as well as stunting. This study uses qualitative research methods with data collection techniques using in-depth interviews. The research location is in Pujer District, Bondowoso Regency. Determination of informants using purposive sampling consisted of several mothers who had stunted toddlers, village heads, clerics, to the head of the KUA Pujer District. The results of the study show that early marriage is still a risk factor that causes stunting in children. The dispensation of marriage, liking each other, arranged marriages, and avoiding adultery are the reasons why there are still early marriages here. Other factors that cause stunting apart from early marriage are knowledge, upbringing, socioeconomic conditions, and sanitation which factors that indicate stunting in Bondowoso Regency. The role of stakeholders in internalizing the community through an approach that is following their cultural characteristics plays a very important role in reducing the number of early marriages as well as stunting. However, if it is not accompanied by the efforts of the main actors to understand the impact of this early marriage, it can be indicated that stunting will still exist in Bondowoso Regency.]]>
<![CDATA[Harmony in Diversity: Social Capital and Social Cohesion in the Gintingan Tradition of the Subang Community ]]>
<![CDATA[Rully Khairul Anwar]]>;
<![CDATA[Ute Lies Siti Khadijah]]>;
<![CDATA[Edwin Rizal]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
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DOI: 10.25077/jantro.v25.n2.p244-251.2023
<![CDATA[This article analyzes a phenomenon found in rural communities in Subang district: the tradition of Gintingan. The Gintingan is a tradition of donating from one family to a family that will or is holding a celebration. Despite modern times, the tradition lives on due to the ownership of society's social capital. By employing a qualitative strategy coupled with a phenomenological technique, this study examines the effects of putting a traditional practice into action. Mutual trust between individuals is crucial in this case, as they exchange goods with each other repeatedly and contribute to helping Sohibul Hajat. Village communities boast a robust social network that serves various common and personal goals. Despite the tradition remaining constant, everything surrounding it transformed, such as invites, track records of attendees, and the design of dinnerware and barbecues, acquiring contemporary sensibilities. Evidently, society adapts to modernity while holding onto tradition.]]>
<![CDATA[Cultural Perspective: Effective Implementation of Stunting Management Policy in West Pasaman Regency ]]>
<![CDATA[Sri Meiyenti]]>;
<![CDATA[Nursyirwan Effendi]]>;
<![CDATA[Defriman Djafri]]>;
<![CDATA[Dodi Devianto]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p283-292.2023
<![CDATA[Whether or not a policy is effective can be caused by implementing factors. The implementation implementer referred to as the street bureaucracy is the link between the bureaucracy and the community. In such relationships are influenced by the culture of each. This article discusses the implementation of stunting handling in West Pasaman District, West Sumatra Province. The objectives of this article are: describe the implementation of stunting handling policies by implementers and explain the acceptance of targets to the policy implementation program. This article is based on research using qualitative methods with an ethnographic approach. The research data were collected by observation techniques and in-depth interviews. The results showed that the implementation of stunting prevention in West Pasaman has been formally carried out well. The Regional Apparatus Organization involved and the implementation officer at the spearhead are working seriously with each of their duties. This has made the Regional Government of West Pasaman Regency ranked first in the Convergence Action to Accelerate Stunting Reduction 4 times in a row from 2019 to 2022. However, people in Nagari who are the locus of stunting feel that the program approach actually makes the target community (especially those with stunting children) feel depressed and intimidated, causing resistance to posyandu activities. So it can be said that the implementation of stunting prevention carried out is less effective. This has made the Regional Government of West Pasaman Regency ranked first in the Convergence Action to Accelerate Stunting Reduction 4 times in a row from 2019 to 2022. However, people in Nagari who are the locus of stunting feel that the program approach actually makes the target community (especially those with stunting children) feel depressed and intimidated, causing resistance to posyandu activities. So it can be said that the implementation of stunting prevention carried out is less effective. This has made the Regional Government of West Pasaman Regency ranked first in the Convergence Action to Accelerate Stunting Reduction 4 times in a row from 2019 to 2022. However, people in Nagari who are the locus of stunting feel that the program approach actually makes the target community (especially those with stunting children) feel depressed and intimidated, causing resistance to posyandu activities. So it can be said that the implementation of stunting prevention carried out is less effective.]]>
<![CDATA[The Conversion of Communal Land Ownership for Economic Activity: A Study on the Resilience of Customary Law Community in Response to State Policy ]]>
<![CDATA[Bimbi Irawan]]>;
<![CDATA[Endriatmo Soetarto]]>;
<![CDATA[Meti Ekayani]]>;
<![CDATA[Alinda F.M. Zain]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p201-211.2023
<![CDATA[Communal land, the dominant form of land ownership in West Sumatra Province, is a legal place customarily to carry out economic activities with the principle of mutual benefit, and no transfer of communal land ownership is permitted. However, current state policies in economic activity tend to change the form of communal land ownership. The legality constructed by the state has made the transfer of ownership of communal land when used for economic activity, which disrupts the system of ownership and tenure of communal land. These conditions led to the emergence of community resilience in maintaining ownership and tenure of communal land. The method used in this research is a case study in two villages/ nagari, where data collection was carried out through in-depth interviews with several elements in the nagari. Community resilience is carried out by converting communal land ownership from nagari communal land to clan or subclan communal land and vice versa. The conversion of ownership type is a form of the resilience of the community against state policies that threaten communal land ownership and tenure while at the same time maintaining a balance of social and economic benefits from the use of communal land for economic activity.]]>
<![CDATA[Mapping The Potential Creative Tourism Based Community to Build Creative Experience in Gianyar Regency ]]>
<![CDATA[Ni Nyoman Sri Wisudawati]]>;
<![CDATA[Putu Ratna Juwita Sari]]>;
<![CDATA[Ni Wayan Widhiasthini]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p252-257.2023
<![CDATA[Gianyar regency has a diverse culture and crafts as one of authentic tourism attraction. This study aims to map the creative tourism potential in accordance with the distinction of the artisan village in Gianyar regency. This study solely examined the tourism potential of 14 creative village that had been identified by the government tourism office have creative potential to support promote Gianyar district as a World Craft City in 2023. In this study, a qualitative approach, checklist of observations was also made in each creative village along with interviews with informants from the Gianyar Regency Tourism Office and village head. Each village’s uniqueness and characteristics can be displayed by the development of creative ideas in packaging tourism potential as attractiveness and also other potential to support the main characteristic of the village to create branding of each village. Gianyar needs to market its tourist villages because the tourism potential of many of the villages is essentially comparable, so branding is necessary to each village to create their own identity and have competitiveness. Mapping of natural, cultural and arts made possibilities can be used to ascertain a village’s identity. Based on finding from 14 creative villages in Gianyar regency, it is possible to focus on expanding tourism potential in general while also creating creative tourism such as: Development of a Creative Tourism Village based on the crafts Industry, Development of Gastronomy-based Creative Tourism Villages, Development of a creative tourism village based on performing arts, Development of Nature-based Creative Tourism Villages.]]>
<![CDATA[Mekambare As a Former of Social Solidarity in Supporting Food Security in Sustainable Agriculture Management in East Kolaka Regency ]]>
<![CDATA[La Ode Topo Jers]]>;
<![CDATA[Efriani Efriani]]>;
<![CDATA[Yevita Nurti]]>;
<![CDATA[Putu Arimbawa]]>;
<![CDATA[Alias Alias]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p163-172.2023
<![CDATA[The local community’s culture has been recognized as playing an essential role in achieving food security. This study attempts to demystify a cultural tradition among an Indonesian agriculture society, called Mekambare, that plays such a role in sustainable agricultural management. It was conducted in East Kolaka Regency, an area dominated by lowland rice farmers. Framed in a qualitative method, this study used observation, in-depth interviews, and document studies as techniques of data collection. The results showed that Mekambare played a crucial role in forming social solidarity among lowland rice farming communities. Through Mekambare, farming communities build mutual cooperation and support one another in overcoming challenges related to supplying food demands. This social solidarity is manifested in the exchange of food commodities, social support, and the dissemination of traditional knowledge in agricultural management. With Mekambare, the lowland rice farming communities maintain the balance of the agricultural ecosystem by utilizing natural predators, utilizing organic fertilizers from livestock manure, and implementing integrated weed control. This research can make a positive contribution to efforts to achieve sustainable food security and the welfare of farming communities in East Kolaka Regency.]]>
<![CDATA[Decreasing The Effective Communication Of The Existence Of Implementing The Tradition Of Gugur Gunung ( Sambatan Gawe Omah) In The Community ]]>
<![CDATA[Diah Nadiatul Jannah]]>;
<![CDATA[Basid Elmi Izzaqi]]>;
<![CDATA[Wildan Fadlillah]]>;
<![CDATA[Supardi Supardi]]>;
<![CDATA[Sudrajat Sudrajat]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p293-298.2023
<![CDATA[Sambatan Gawe Omah is one of the traditions of the Gunungkidul people whose implementation cannot be separated from the way the local community uses it as a means of communication. This study examines the tradition of splice gawe omah as a form of effective communication which has experienced a decline. The aims of this study were 1) to find out the position of the gawe Omah splice in Autumn Gunung, 2) to analyze the forms of effective communication in the gawe Omah splice tradition, 3) to find out the decline in effective communication in the gawe Omah splice tradition. This study uses a qualitative method through the stages of data collection, data reduction, data presentation, and drawing conclusions. The results of the study show that there is a decrease in effective communication in the Sambatan Gawe Omah tradition due to high secondary relationships with the community, the reciprocal principle that brings the community physically present but not empathetically, and the strengthening of personal interest in building houses so that workmanship specifications are needed.]]>
<![CDATA[Traditional Games from Sentani Papua: Documentation and the Potentials of Utilization ]]>
<![CDATA[Wigati Yektiningtyas]]>;
<![CDATA[Siswanto NFN]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
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DOI: 10.25077/jantro.v25.n2.p212-221.2023
<![CDATA[The Sentani people in Papua have wealth of cultural heritages which was formerly actively practiced. One of them is traditional games (TG). Since 1970 when their area turned into a provincial capital and infrastructure development took place and modernization, the Sentani people began to lose land for TG. Now the younger generation does not recognize and practice these traditional sports and games. This study aims to (1) document traditional Sentani sports and games and (2) discuss their potential utilization in several fields. This research was conducted in October-December 2022 in several villages and islands on Lake Sentani through interviews and FGDs with informants consisting of tribal chiefs, the elders, Papuan customary council members, and government officials. This research found several TG which can be divided into two, namely water TG i.e., rukha hasai, rem phaeikho-phaeikho, and bhu phaeikho-phaeikho as well as land TG, i.e., mokhone oro habele sablei, fela-fela, and mendelauw. TG couldbe utilized as media of education, charater building, tourism and creative economy. Apart from being a social awareness, it is hoped that this research can become a cultural preservation of Sentani and utilized so that this intangible heritage does not become extinct and can be disseminated to the world community.]]>
<![CDATA[Information Technology Utilization in the Practice of Shamanism during Covid-19" ]]>
<![CDATA[Pardamean Dame Daulay]]>;
<![CDATA[Momy A. Hunowui]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 25, No 2 (2023): December ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v25.n2.p258-264.2023
<![CDATA[The Practice of Shamanism Continues into Modern Society. To survive and grow, shamans follow the development of the times and continuously adapt to technological advancements. This research aims to explore the utilization of information technology in shamanic practices during the Covid-19 pandemic. The research method used is qualitative, using modernization theory. The results show the existence of shamanic practices utilizing information technology during the Covid-19 pandemic. The research subjects use features of information technology such as phone calls, video calls, and WhatsApp to provide services to their patients. Information technology is also used for promoting their services; they use Facebook and Instagram for this purpose. The utilization of information technology is done to increase the number of patients and to heal both mild and severe illnesses, including curing Covid-19 patients. Their patients feel comfortable because they do not have to travel far to meet with the shaman. This research concludes that the utilization of information technology has expanded into shamanic practices since the Covid-19 pandemic hit the world.]]>
