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ETNOSIA : Jurnal Etnografi Indonesia
Published by Universitas Hasanuddin
ISSN : 25279313     EISSN : 25489747     DOI : https://doi.org/10.31947/etnosia.v9i1
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
ETNOSIA : Jurnal Etnografi Indonesia Jurnal Etnografi Indonesia (Etnosia) diterbitkan 2 kali setahun (Juni & Desember) dengan tujuan untuk mengembangkan ilmu antropologi sosial dan budaya di Indonesia. Redaksi mengandung para penulis untuk mengirimkan artikel yang termasuk dalam kriteria hasil penelitian etnografi pada kelimpok tertentu, hasil peneltiian terapan di bidang antropologi, teori/metodologi dalam ilmu antropologi atau ilmu-ilmu sosial lainnya, dan tinjuan buku terhadap buku teks antropologi atau ilmu sosial lainnya. Jurnal ini menggunakan system peer review dalam pemilihan naskah yang akan diterbitkan. Kriteria dari artikel yang dikirimkan mencakup jenis artikel berikut ini: Artikel ini menyajikan hasil penelitian etnografis / kualitatif dalam topik tertentu dan terkait dengan kelompok etnis / sosial di Indonesia; Artikel ini adalah diskusi yang terinci mengenai penelitian terapan dan kolaboratif dengan keterlibatan kuat antara penulis dan subjek kolaborator dalam menerapkan program intervensi atau inisiatif pembangunan lainnya yang menekankan pada isu-isu sosial, politik, dan budaya; Sebuah tulisan teoretis yang menguraikan teori sosial dan budaya yang terkait dengan wacana teoretis antropologi, terutama antropologi Indonesia; Terakhir, artikel tersebut merupakan tinjauan kritis terhadap referensi antropologi dan buku etnografi lainnya yang harus diterbitkan setidaknya dalam 3 tahun terakhir.
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Mana’ dan Éanan: Tongkonan, Harta Tongkonan, Harta Warisan, dan Kontribusi Ritual di Masyarakat Toraja Idrus, Nurul Ilmi
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
Publisher : ETNOSIA : Jurnal Etnografi Indonesia

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Toraja shares traditions with other ethnic groups in South Sulawesi, but Toraja has its own uniqueness, primarily related to tongkonan, which is not only  as physical manifestation—House (banua) and its ‘content’ (harta tongkonan), but it is also a venue for family gathering of the tongkonan members, a house-society and a source of property. This article is focused on inheritance system among Torajanese, it examines how individual property is inherited as well as how communal property is managed and benefitted by its members. Property, for Torajanese, compose of individual property (éanan) and communal property (mana’ tongkonan) which refers to property own by members of tongkonan from one pa’rapuang—ramage traced a first ancestor who founded a Tongkonan House. While individual property can be inherited to children, communal property cannot, it can only be maintained, managed, and benefitted from among members of tongkonan, though in practice there are some violation of such norms, and any violation is always associated with their ancestor. Since tongkonan is a source of property, this may also become a source of conflict among members of tongkonan, especially for prosperous tongkonan and in terms of who is eligible to manage tongkonan and its property (to ma’kampai tongkonan). A Torajanese may become a member of more than one tongkonan because of bilateral kinship system. But, since contribution towards tongkonan (maintenance and rituals) is costly and time-consuming, one should decide in which tongkonan he/she becomes the ‘core’ or the ‘common’ member. Despite the fact that the philosophy of inheritance sharing of individual property is mabbagé rata, various grounds may be taken into account which makes a difference between siblings in a nuclear family. I argue in this article that both the right to éanan and mana’ tongkonan are related to one’s contribution in different respect.
Review Buku: ‘Membaca’ dan ‘Dibaca’ Secara Polyglot: Gender, Seksualitas dan Perkawinan di Masyarakat Bugis Rahman, Alwi -
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
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Seksualitas dan praktik perkawinan etnik Bugis, oleh penulisnya, dimulai oleh percakapan ringkas tentang cara mendudukkan kebudayaan. Meski sebagai gambit tulisan, percakapan ringkas ini menemukan kebenaran pendakuan Amos Bronson Alcott Ralph bahwa ‘conversation is feminine’. Bukan karena buku ini memang tentang seksualitas perempuan, tetapi melalui gambit ini literasi perempuan Bugis dimulai. Percakapan pendek-pendek—yang diperlakukan sebagai ragam kutipan—dapat temukan di sepanjang buku ini. Percakapan seperti ini akan menciptakan siklus dalam diri pembaca: menyimak, bernalar, dan mengikuti argumen penulisnya.Literasi terhadap seksualitas dan perkawinan perempuan Bugis, sejauh ini, tak banyak ditulis secara akademis. Kalau pun ada, biasanya penulisnya ‘datang dari luar’. Penulis seperti ini tak lebih dari ‘pembaca kebudayaan’. Padahal, literasi terhadap perempuan sejatinya diartikan sebagai ‘aksi kebudayaan’ untuk ‘membaca-dan-dibaca’.Seksualitas dan perkawinan Bugis boleh ‘dibaca’ secara akademis, tetapi pada saat bersamaan, di karya akademis sebagaimana ditulis oleh Nurul Ilmi Idrus, perempuan tak kehilangan kesempatan  ‘membaca’ dirinya sendiri. Aksi ‘dibaca’ dan ‘membaca’ pun terjadi dan dapat ditemukan di sepanjang buku ini.Relasi gender di buku ini bukan tentang ‘debat keras’ yang dibangun melalui argumentasi mazhab-mazhab feminisme terhadap nilai-nilai patriarki di masyarakat Bugis. Bukan juga deskripsi ‘budaya seks kampung’ yang serba dipersalahkan dan digiring ke posisi primitif. Nurul Ilmi Idrus menyusun deskripsi dan mengurut segenap argumen pada setiap tema yang dibahasnya dengan menjaga ‘kesepadanan’. ‘Kesepadanan’ dijaga dan terjaga melalui ‘conversation based writing’ yang berbentuk naratif, sembari menyediakan rujukan dari para akademikus dan budayawan. Dengan kualitas naratif dan dengan gaya ungkap percakapan, pembaca dihadirkan ke pengalaman paling empiris dalam kebudayaannya. Gaya ungkap ini menolong pembacanya untuk mencerna eksposisi konflik yang dikemukakan oleh Nurul Ilmi Idrus beserta segenap resolusinya.Etnografi seksualitas dan praktik perkawinan Bugis ini membuka seluk beluk labirin budaya seks masyarakat Bugis. Labirin ini tak lain adalah ruang relasi dan ruang interaksi seksualitas di sekitar perkawinan—lengkap dengan dinamika yang menyertainya—antara perempuan dan lelaki Bugis. Labirin ini terbuka melalui ungkapan-ungkapan paling intim, atau ekspresi keberatan dari perempuan terhadap lelaki, atau pernyataan normatif dari lelaki Bugis atas konflik di sekitar kehidupan perkawinan dan seksualitas. Studi etnografi perkawinan dan seksualitas masyarakat Bugis telah membuka ‘lorong dan kamar’ paling berliku dan paling jauh dalam budaya perkawinan dan seksualitas yang tak mudah terlihat. Ragam kesaksian perempuan dan lelaki—yang ditulis dalam berbagai kutipan—terhadap seluk-beluk dan dinamika perkawinan dan seksualitas adalah temuan paling empirik dan paling kaya.Perangkat-perangkat idiomatik dalam buku ini adalah kekayaan. Oleh karena studi ini memang berdiri di atas cakrawala etnografi, ragam idiom Bugis yang berkaitan dengan perkawinan dan seksualitas diperkenalkan. Meskipun diterjemahkan ke dalam bahasa Inggris, beberapa idiom akan mengajak pembaca untuk berhati-hati mengenali konsep di belakang idiom.  Pembaca yang berkapasitas polyglot—menguasai bahasa Inggris, Indonesia, dan Bugis sekaligus—tak akan mengalami kesulitan memasuki dan mengikuti alur karya akademis ini. Gaya ungkap polyglot yang diikuti dengan ragam idiom Bugis yang terkait dengan kehidupan perkawinan dan seksualitas sejatinya didudukkan sebagai konsekuensi akademis dari cakrawala disiplin etnografi.Pada akhirnya, buku Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage sejatinya didudukkan sebagai karya akademis yang telah membuka secara terang benderang labirin budaya perkawinan dan seksualitas Bugis. Dari buku ini, pembaca dapat mengenali cara perempuan dan lelaki Bugis ‘membaca’ kebudayaannya sendiri, ketimbang buku lain yang memposisikan perkawinan dan seksualitas Bugis sebagai kebudayaan yang hanya ‘dibaca’ dari luar. Buku yang terdiri atas delapan chapter dan dilengkapi dengan dokumen appendix dan glossary ini mengeksplorasi cara Bugis ‘membaca’ kebudayaannya sendiri.
Menulis Kajian Literatur Marzali, Amri -
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
Publisher : ETNOSIA : Jurnal Etnografi Indonesia

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This article is part of lecture notes presented in the course of Qualitative Research Method, at The Graduate School of Universitas Muhammadiyah Prof. DR. HAMKA, 2016-2017 academic year. It is  written for students who precariously need a guidance to write a literature review for his or her scientific works (skripsi, tesis, and disertasi). Most parts of the paper comes from translation,  editing, and digesting of three resource books. This article will be divided into the following sections: What literature review is, aims of literature review, functions of literature review, ways of  using literature review, types of literature review, resources for writing literature review, procedures of writing of literature review, literature mapping for the research framework, writing an abstract, and writing a summary.
‘Bisnis Oriflame, Bisnis Konsultan Itu Sendiri’: Budaya Organisasi Multilevel Marketing untuk Mewujudkan Mimpi Kamawo, Deby Susan
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
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Multilevel marketing (MLM) is one of the marketing strategy which combines between distribution channel and direct selling to the consumers. One of the most popular MLM companies in Indonesia registered in the Indonesian Direct Sale Association (Assosiasi Penjualaan Langsung Indonesia, APLI) is PT. Orindo Alam Ayu, known as Oriflame, and is focused on beauty products. This article deals with Oriflame’s organisational culture by examining the organisational values and norms to achieve the company’s vision and mission, and how the norms are practiced. The study indicates that in internalizing the values (togetherness, spirit, and passion) and norms of Oriflame (operational principles, conducting a four-in-one events—Welcome Party, Step-One, Step-Two and Meet-Up Team, and success plan through TRB), from which Oriflame consultants learn how ‘to achieve their dream’ (mewujudkan mimpi). In such business, every consultant (upline as well as downline) is a working partner and they workin a complementary system, so that a consultant’s success is the success of others in the network. It is argued in this article that Oriflame is ‘an achievement dream business’ that is developed on the basis of its values and norms. How much income and in what level of success plan are intended to achieve depend on the consultant itself because Oriflame business is ‘the business of the consultant herself/himself’.
Fast Food: Gaya Hidup dan Promosi Makanan Siap Saji Anwar, Citra Rosalyn
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
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As the capital city of South Sulawesi, Makassar’s economy has developed significantly. This is accompanied by mushrooming of food industry, such as catering, cafetaria and restaurant, including fast food restaurant, which can be seen from the increase number of such industry in many corners of the city. This article deals with how fast food restaurant has changed people’s life style and how such restaurant is promoted in various ways by different agents. Fast food restaurants have well developed—particularly in terms of variation of menu, taste, restaurant facilities, and services—and this has attracted many, including family and fast become ‘comfort food’ for its customers. People’s eating habit has changed, fast food reataurant is one of the pioneers of such change, from making fast food restaurant just as a dining area to become a place where people can eat and relax.  Fast food restaurant was promoted not only by the restauran itself in various ways (i.e. advertisements, meal packages, payment methods in cooperation with certain banks, internal services, etc.), but also by the family from mother to children (and other members of the family and visa versa) through various occasion (i.e. eating out on the weekend, birthday party, arisan, etc.). The health information which concerning nutrition of fast food is poorly understood by the family. Despite the fact that nutrition and health aspects of fast food are considered, they are not really the primary matter of concern, reflecting the lack of awareness regarding nutricious and healthy food.
‘Ini Kan Bukan Bali’: Interaksi Antar-Kasta Masyarakat Transmigran di Desa Kertoraharjo, Kabupaten Luwu Timur, Sulawesi Selatan Anwar, Anwar -
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
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To become Balinese is to become Hindu with all set of Hinduism and its social norms. This article is focused on the most visible and significant changes in the everyday interaction of Balinese in the transmigration area of Kertoraharjo. As transmigrants, they generally understand that there are 4 categories of Balinese caste (Brahmana, Ksatria, Waisya, and Sudra) and these still exist in Kertoraharjo. However, residential area makes a difference, the practical realities of caste in Kertoraharjo has shown significant changes. Bali coarse language (Bahasa Bali Kasar) has become their daily language, and Bahasa Indonesia is an alternative and casteless language used in every day interaction. For ‘Sudra Kaya’, Balinese names are avoided to eliminate caste identity.  The embodiment of caste is reproduced depending the arena and whether the interaction is horizontal or vertical. However, when it comes to rituals, the norms of caste is maintained as this is related to the transedental relations between human being and God, and any violation will result in karma. Any change in the embodiment of caste is legitimated in a phrase: ‘Ini kan bukan Bali’ (‘this is not Bali’).
Hablumminannas: Nilai-Nilai Keislaman dan Praktiknya Dalam Pergaulan Antar Ikhwan dan Akhwat Pada Organisasi Forum Lingkar Pena Makassar Al Isra, Andi Batara
ETNOSIA : Jurnal Etnografi Indonesia Vol.1 No.2 Desember 2016
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Forum Lingkar Pena (FLP) Makassar is one of the organizations with Islam as its ideology. Its members come from various organization, and therefore this has influenced their perception on the practice of Islamic values in the context of hablumminannas. This article deals with how Islamic values are applied in the every day life of members of FLP and how members of FLP manage to deal with this. It was found that their understanding in the application of Islamic values regarding human relations vary, particularly in regard to the interaction between men (ikhwan) and women (akhwat). The variety of understanding is debated and influences the relation between members of FLP. Those whose background are from WahdahIslamiyahand Hizbut Tahrir Indonesia tend to be rigidly reacted to these differences, while others are more moderate. Some resists and follow the majority and still try to make a difference; others are disappointed, but keep themselves in FLP to respect others’ perception without being active in FLP activities; the rests are resisted and left FLP as a result. However, such differences are common as long as they have the basis of their responsesince FLP promotes unity and harmony among its members. Despite the fact, they basically have the same understanding on the basic principle on the aspects that related to hablumminannas, they are different in the way to practice them, such as, among others, shaking hand, being alone between ikhwan and akhwat, riding between ikhwanandakhwat, using hijab to separate between ikhwan and akhwat. It was argued in this article that their understanding in the application of Islamic values in the interaction between ikhwan and akhwat is greatly influenced by their background and the circumstances.

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