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.
Articles
336 Documents
<![CDATA[Etnosentrisme dan Sikap Intoleran Pendatang Terhadap Orang Papua ]]>
<![CDATA[Elia Nurindah Sari]]>;
<![CDATA[Samsuri Samsuri]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p142-150.2020
<![CDATA[This article is aimed to raising awareness for pluralistic Indonesian. Awareness to be able to appreciate anything about the differences in Indonesia, including those who are from Papua. Indonesia is now has any issues of tolerance. Although there are many public slogans or appelas to be tolerant, in fact not a few cases of intolerant attitudes occur. There are so many cases that lead to racism in Papuans. Ethnocentrism attitude told us how someone from a certain group feels better than another group. This will be linked to the intolerant attitudes to the Indonesian people towards Papuans, and learning study implications of what happened from that situation. The purpose of this article is to build awareness of all Indonesians to reduce their intolerant attitude towards Papuans. This article used the method of literature review. Some of the literature taken is, among others, related to the literacy of tolerance, Papuans culture and some cases of Indonesian intolernace towards Papuans. The results of research through this literature study found that intolerant cases carried out by non-Papuans against Papuans had implications or the attitude of Papuans who became inferior, lacked confident and felt unappreciated.]]>
<![CDATA[Civil Rights of the Believers of Unofficial Religions (Penghayat Kepercayaan) in Pekalongan District ]]>
<![CDATA[Moh. Ilham A Hamudy]]>;
<![CDATA[M Saidi Rifki]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p48-59.2020
<![CDATA[There are seven groups of unofficial religions (penghayat kepercayaan) in Pekalongan District. The issuance of Constitutional Court (MK) decision No. 97/ PUU-XIV/2016 did not automatically fulfill their civil rights. There were various obstacles to implement the constitutional court decision. Therefore, this study specifically aimed to review their existence and the fulfillment of their civil rights after the Constitutional Court's decision. With a qualitative approach, and descriptive and literature methods, this study found that the social access of penghayat kepercayaan, such as the inclusion of their beliefs in the religion part of the Identity Card ("KTP"), the availability of penghayat kepercayaan teachers at school, or marriage registration, was yet to be fulfilled. The main obstacles were caused by the inadequate data collection of the penghayat kepercayaan population. Another obstacle was that, although the acceptance of the rest of the community towards the penghayat kepercayaan communities was quite good, the penghayat kepercayaan communities were still concern about them. Past discrimination seems to be main factor. For this reason, responsive works of the Pekalongan District Government are urgently needed to validate the data of penghayat kepercayaan communities and facilitate the social interactions across different communities to nurture a harmonious life in the district.]]>
<![CDATA[Budaya Siri’ Na Pacce dan Sipakatau dalam Interaksi Sosial Masyarakat Sulawesi Selatan ]]>
<![CDATA[Auliah Safitri]]>;
<![CDATA[Suharno Suharno]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p102-111.2020
<![CDATA[The plurality of Indonesian, besides becoming a property, also becoming a boomerang for the unity of a nation. The conflict that arises will not resolve if they are left casually. The disputes can be overcome and avoided if the society can build positive social interaction among fellow. Therefore, in facing conflicts, it is necessary to realize that an ethnic group is not a social group that must be considered by, however, a local knowledge that is store in a culture of ethnic groups. This research aims to determine the social interaction of South Sulawesi’s communities, namely the ethnic of Bugis, Makassar, Mandar, and Toraja. Those four ethnics have had cultural characteristics that have been being a customs and philosophies of their lives because they have normative elements values that can bind their members. This research is compiled through a literature study in which the data obtained from various books and journals. The result reveals that the ethnics of South Sulawesi have been building social interaction based on the culture of Siri’ Na Pacce and Sipakatau, which are the main foundation in building positive communication among fellow. Those cultures must be well implemented and maintained in building social interaction.]]>
<![CDATA[Tradisi HANTA UA PUA sebagai Upaya Pelestarian Budaya Religi Di BIMA ]]>
<![CDATA[Nurrofika Nurrofika]]>;
<![CDATA[Mukhamad Murdiono]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p10-18.2020
<![CDATA[Bima has many traditions and local wisdom that should continuously preserve, one of which is the traditional ceremonies of Hanta Ua Pua. This tradition is one of the Bima conventional ceremonies in the context of enlivening the birthday of the great prophet Muhammad. The purpose of writing this article is to find out the implementation and values contained in the Hanta Ua Pua traditional ceremonial religious tradition as an effort to preserve Islamic culture in Bima. This article prepares using the method of library research, which is a method of data collection that is carriers out by utilizing the sources and materials of the library. The results and conclusions obtained are the traditional ceremonies of the Hanta Ua Pua ceremony, which are a memorial and a tribute event to the teachings of Islam and scholars. Done since the Sultanate of Bima. The values in this ceremony divide into three, namely social values, spiritual values, and educational values. The Hanta Ua Pua traditional ceremonies are evidence of the entrance and development of Islamic culture in Bima, which is expected to grow and develop the character of the Bima people who can continue to hold fast to Islamic teachings. However, along with the times, the ceremony began to fade in Bima.]]>
<![CDATA[Kearifan Lokal Masyarakat Dalam Melestarikan Tradisi Pernikahan Pepadun di Lampung Utara ]]>
<![CDATA[Roy Kembar Habibi]]>;
<![CDATA[Eny Kusdarini]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p60-69.2020
<![CDATA[The purpose of writing this article is to find out the traditional marriage culture of pepadun in North Lampung as a legacy from the ancestors of pepadun. Therefore there is a need for cultural preservation that makes the hallmark of pepadun traditional marriages in North Lampung. This article was compiled using the library research method, which is a method of data collection which is carried out by utilizing sources and library materials. The results obtained were the culture of pepadun marriage in North Lampung, the cultural heritage of the people of North Lampung, which had existed since the early traditional wedding ceremonies. In the wedding there is a meeting of the bride and groom's family, a meeting of the indigenous tribes of pepadun, a procession of marriage in the wedding, and there is a release dance for the bride and groom, and there is a dance that will invite the bride and groom to dance in the evening. fund. The pepadun community has never let go of the culture of marriage that had been passed down by previous ancestors. The conclusion of this research is the culture of customary marriage of pepadun into a marriage culture that cannot be abandoned by the pepadun community, especially in North Lampung.]]>
<![CDATA[Riau Malay Identity Politics ]]>
<![CDATA[Muhammad Rafi]]>;
<![CDATA[Eko Priyo Purnomo]]>;
<![CDATA[Baskoro Wicaksono]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p112-120.2020
<![CDATA[This article is a study of the process of the rise of Riau Malay Identity Politics when it was previously marginalized in the New Order era. The purpose of this article is to look at the stages in the formation of identity politics in restoring the glory of Malay culture in Riau province. This research is descriptive-explorative library research that explains and explores ideas about Riau Malay identity politics by answering questions in problems identified based on reading results and data interpretation related to the research theme. The results showed that after the reforms, the political elite of the Riau Province government tried to strengthen Malay identity with a variety of policies that were disseminated. Then, the negative views that were often directed towards ethnic Malay in the past, were rectified again by giving Islamic values to all the lives of the Malay people. Furthermore, the Local Government and the Riau Malay Customary Institution try to re-socialize the importance of the use of Malay as the origin of Indonesian.]]>
<![CDATA[Makna dan Penghargaan Perempuan Nuaulu dalam Inisiasi Ritual Pinamou di Pulau Seram ]]>
<![CDATA[Telfrin Tel Lasamahu]]>;
<![CDATA[Izak Y. M. Lattu]]>;
<![CDATA[Rama Tulus Pilakoanu]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p19-28.2020
<![CDATA[This article aims to analyze the appreciation of women in the Pinamou ritual as an initiation ritual for women. The method used is a qualitative research method, with data acquisition through observation, interviews, audio-visual material, and literature studies. The study found in Pinamou ritual has an appreciation for the women who see in mythology about women. Then, it shows the figure of women as the successors of the life of a community and also as a source of blessing for both personal and community living in the community. The Pinamou ritual also has an affirmation of the initiation ritual that must carry out to reach the customary order in the community and become a place to look back at every meaning in the ritual performed. ]]>
<![CDATA[Teong Negeri: Sentralitas Folklore Nama Lokal Komunitas dalam Jejaring Sosio-Kultural Islam Kristen di Maluku ]]>
<![CDATA[Revaldo Pravasta Julian Mb Salakory]]>;
<![CDATA[Izak Yohan Matriks Lattu]]>;
<![CDATA[Rama Tulus Pilakoannu]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p70-80.2020
<![CDATA[This article analysis about Teong Negeri has folklore centrality of community local name of Muslim-Christian socio-cultural network in Maluku. This study is qualitative research. Data were collected through interviews, documentary studies an observation. Methods analysis employed was descriptive qualitative. In the folklore of the village Wassu of Erihatu Samasuru (Christian), it has pela of the village of Haya Nakajarimau (Muslim) which means leader (older brother) for his three brothers, the village of Hatu Silalou (Christian) and the village of Tehua Lounusa Amalatu (Muslim). Communal narratives bind and become a link to give spirit to identity because society listens to local stories about Teong Negeri that have strong meanings, believing in each other. The four villages, in central Maluku, which are Wassu, Haya, Hatu, and Tehua, use the Teong Negeri symbol as an identity to maintain relations of kinship bond. The network that was built was challenged when the religious communal conflict happened, but the spirit towards the culture was always unheld. Teong Negeri became a symbol of central identity towards the traditional village that was able to regulate the socio-cultural system of every village in Maluku. not only for every community that has a bond of brotherhood or ethnicity. However, it becomes a universal symbol when, as a socio-cultural capital that is able to bridge the community from outside (buton migrants) based on cross-generation dialogue carried out by early generations of indigenous Maluku people with Buton migrants (migrants) in Maluku in order to have knowledge about the relationship harmonious.]]>
<![CDATA[Perubahan Pola-Pola Perkawinan pada Masyarakat Lampung Saibatin ]]>
<![CDATA[Ali Imron]]>;
<![CDATA[Rinaldo Adi Pratama]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p121-130.2020
<![CDATA[This article discusses the marriage system that occurred in the Lampung Saibatin community. This study examines how the marriage system change based on their own needed. This study was an ethnography research that would be described qualitatively, this is intended because the concern of the research is the way of life of the Lampung Saibatin community. The results showed that the Lampung Saibatin marriage in the 1970s underwent a change from a very strong Bujujogh with patrilineal to a Semanda marriage system. Lampung Saibatin community develops a new marriage system using Semanda which is an influence of the Minangkabau people, this is done by Lampung Saibatin people because they are reluctant to be called a failed family or ”mupus”. This study sees that the changes that occur due to two vital elements are that emerge from within the Saibatin community itself which includes privilege and economy. Meanwhile, external factors are new cultures that come from other people, get a better education and government policy.]]>
<![CDATA[Tradisi Wisuda Secara Adat di Masyarakat Lekuk 50 Tumbi Lempur, Kabupaten Kerinci, Jambi ]]>
<![CDATA[Yolla Ramadani]]>;
<![CDATA[Astrid Qommaneeci]]>
<![CDATA[ Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 22, No 1 (2020): (June) ]]>
Publisher : <![CDATA[Universitas Andalas ]]>
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DOI: 10.25077/jantro.v22.n1.p29-37.2020
<![CDATA[This article is the result of research conducted with the aim to determine the effect of traditional graduation traditions on increasing community motivation in continuing education to tertiary institutions. The Traditional Graduation Tradition is the awarding of a degree given by the Indigenous Institution of 50 Tumbi Lempur Indigenous Peoples to local sons and daughters who have completed a Bachelor, Master, Doctoral degree, or Professor. The awarding of this title is carried out royally every year on the second of Shawwal. This research uses a descriptive qualitative method where data is collected by observation, interview, and documentation study. The results showed that this tradition is still carried out by the community until now because this tradition has grown a very large motivation for every child and parent to be able to continue their education up to college. This motivation arises both from internal and external from the community. One of the external motivations arises because of the pride felt by each family when their children are given a title in front of the entire community of Lekuk 50 Tumbi Lempur. While internal motivation arises, one of which is due to the desire of children to achieve achievements and reach goals so that they can boast of the family. ]]>
