Hasil Pencarian  ::  Simpan CSV :: Kembali

"This paper is an autoethnographic exploration which would like to show that culture is always in the process of constructing those that are present in various track events. Through the exposure of various stages of life and moments of encounters with Others, the author wants to confirm his argument on how culture is an arena of discourses that is continually constructed, in which also involves power relations between Self and Others. Using Abu Lughod?s approach and several contributions from philosophical thinking, the author would like to state that the theoretical journey and life trajectory is a continuity which shows the fundamental argument, that culture is an arena of contestation that is based on power relations between the self and the Other."

"This paper is based on the reflections of the life experiences of a woman that grew up within the cultures of the Pesantren. At first, this paper was merely for academic purposes that demanded reflective research. Most of the data was collected in a reasonably short amount of time in the last two months of 2010 by relying on life experience memories and enforced by data from results of observations, interviews and personal documents. This research tries to give an overview and becomes a small part of an effort to understanding how a human woman brought up within the cultures of the Pesantren interprets herself as a woman. A woman who deals with various feelings, thoughts, questions, concerns and expectations in between habits and habituations embedded in the existing culture. Although admittedly, this paper does not intend to give a generalization of the Pesantren culture, especially on the ways of how one ?grows into a woman? and the social consequences of the female self."

""Antropologi feminis dewasa ini merupakan perkembangan dari antropologi wanita di tahun 1970-an. Jika antropologi wanita subyeknya adalah perempuan, maka antropologi feminis subyeknya bukan saja perempuan, tapi juga laki-laki. Ini karena pokok pembicaraan dalam bidang ilmu ini tidak saja 'untuk perempuan' (for women), tetapi juga berbicara secara ekstensif 'tentang perempuan' (about women). Para antropolog feminis kontemporer menunjukkan, bahwa gender merupakan konsep analitik yang penting (McGee dan Warms 1996:392). Istilah ini popular digunakan pada tahun 1980an, dan banyak ditemukan dalam tulisan-tulisan antropolog sosial dan budaya, yang digunakan untuk merujuk pada hubungan perempuan dan laki-laki, serta bagaimana konstruksi dari kategori ini (Pine 1996:253).""

"Various endeavors to quest for ethnographic representation have been conducted to answer questions about authority and relationship between the ethnographer and its subject. This quest brought about issues of collaboration and reflexivity as important themes in the visual anthropology discourse. This paper is an effort to expose our experiences in doing anthropological research using documentary video. Collaboration, reflexivity and complicity are concepts that become our concern in a research project in Indramayu. What we did is a kind of possibility to create ethnographic representation through visual medium."

"Each community has a inherited mite from generation to generation, as well as MambangTawuong Asam myth. As a form of oral tradition, myth Mambang Tawuong Asam into thescheme of the analysis the state of society in forest utilization around Teluk Meranti. Theanalysis is used to connect fragments of myth in which actors in the myths associated withthe presence of forests as did William R Bascom against the myth. The results obtained thatthe youngest daughter represent the image of a simple Malay people who later married theMambang.Meanwhile the brothers of the youngest daughter anxiously awaited for a rich,handsome, and smart prince; in this episode is referred to as a happy simple, greedy vain.While in the second part, the youngest daughter and Mambang was separated because of thedeath Mambang (loss of Mambang's faith value), while the youngest daughter's brothers metwith the idol prince from across the country who intends to dominate the forest; The secondepisode is called simple that miserable, greedy prosperous."

"Advisory Board Disputes Divorce dan Marriage (BP4) established government as part of effortsto reduce the divorce rate. But divorce continues from time to time and quantitatively increasingevery year, with a variety of result / impact there of. Prevention and mitigation of the problem of divorce can not be left to government officials just because the problem is multidimensional; social, cultural and moral. To overcome this problem must involve all the elements and social institutions in the local community."

"Jayawijaya suffers from hazards stemming from natural and human-made-disaster (anthropogenic). Dani tribe resided in Jayawijaya is known to dwell on profound influence of culture and nature allowing genuine local knowledge in managing disaster risks to breed. This study aims to understand the cultural knowledge systems of Dani tribe relating to disaster and its practices. This study is developed from desk studies and interviews with stakeholders. Dani tribe has known the concept of human-and-human and human-and-nature unison. They define this concept as transcendence relationship. Harmonious relationship between human and nature is believed would influence livelihood and in contrast would engender various forms of disaster. As part of securing their well-being, Dani tribe formulates norms which is manifested in various practices such as: environmental protection which includes rules and sanctions; the establishment of war command post and tribal structure consisted of commander of war and the head of fertility who govern war threads and initiate peace; as well as ritual performances. Living in harmony with nature allows Dani tribe to interpret these signs of nature as an early warning of disaster. Hopefully, the results of this study would be beneficial to local governments, customary institutions, faith-based institutions, and stakeholders in an effort to build community resilience."

"Protection issues of children's rights in Indonesia has not received sufficient attention. Law4 of 1979 concerning child welfare, and No. 23 of 2002 on the protection of children. Children'srights, such as the right to life, the right to protection from the threats to her own safety, the right to equality in education, employment, health, the right to employment, the right to meet the needs of food, clothing and shelter. Quantitatively, the number of street children in the city of Padang in the last ten years has increased. This research provides in-depth information about the various forms of violence experienced by street children in the city of Padang. This study was conducted in five point activity gathering place and street children in the city of Padang.The study found that violence to street children and some factors which it caused the violence.Demoralization among street children is a reaction to a situation that is very limited and therigors of life on the streets. It is difficult to make strict limits on the morality of the group of street children. All forms of violence experienced by children and street, is a phenomenological reality for street children and a variety of social interactions that occur among street children in it loaded with a cargo of reciprocity, and can be seen as a form of social safety networks."

"Based on data from fieldwork in Mentawai, this article discusses the researcher?s interest in traditional medicine actors among the Mentawai people, namely Sekerei. The appeal of a Sekerei is realized through their modest daily lives, despite the effect these days of power from outside and modernity, that has so heavily eroded the local knowledge available. Sekerei are diminishing numbers, and medicinal herb findings are diminishing annually, showing that traditional healers have been split into two parts, namely fixed synergized with traditional natural life, or becoming a very important part in the globalization that is gripping the power of a Sekerei."