Hasil Pencarian  ::  Simpan CSV :: Kembali

"In this article, the author presents his thoughts on cultural diversity as the motto of Indonesia nation, on the basis of the ideology of 'Unity in Diversity' (Bhinneka Tunggal Ika). The author has a notion that the meaning of bhinneka tunggal ika was emphasized as ethnics' diversity during New Order (Orde Baru) and Habibies rezim era. It represents the consequence of ethnical politics with plural society model used by the regimes. The fall down of the New Order regime, caused any social conflicts and national disintegration especially in a period of Habibie governance. To rebuild social solidarities and the Indonesian national integration, the author offers model of multiculturalism in comprehending bhinneka tunggal ika which emphasizing equal cultural diversity. The author stresses that the model of multiculturalism only possible exist and expand in societies which uphold principles of democracy, justice supremation of law, and also eradication of corruption and collusion."

"Rubrik berita kali ini masih memuat informasi lanjutan tentang resume panel-panel yang digelar pada acara Simposium Internasional Jurnal ANTROPOLOGI INDONESIA ke-3 tanggal16-19 Juli 2002, di Universitas Udayana, Bali. Selain resume dari sebagian sebagian panel tersebut, disajikan pula berita tentang Workshop on Visual Anthropology dalam rubrik berita ini"

"The religious-ethnic violence in Maluku has unearthed a complex network of rivalries, inequalities and rhetoric. Opinions as to the causes of the conflict, and possible avenues for reconciliation are extremely diverse, and reflect many of the tensions and challenges faced by Indonesia as a whole, as it moves towards decentralization. One of the elements of Maluku society that has proved to be controversial in this context is tradition or adat. This paper explores some current perspectives on the role of adat in Maluku, and its potential for social transformation. Does a situation as extreme as that in Maluku itself encourages radical transformation and creative solutions for rebuilding civil society, or does it simply further entrench existing prejudice and power relations? How will regional autonomy influence this? What relation do these questions have to other reconciliation initiatives? The paper does not attempt to draw far-reaching conclusions about the future role of adat in Maluku society, but simply indicates some of the questions to be asked and answered in the years ahead. It provides examples of past activities, current perspectives, and future possibilities. It is hoped that these questions will contribute to an already lively debate at the local level. "

"Perceived opportunities for increased local power and control of resources in the early euphoria of post-Soeharto decentralization saw no less than four new province proposals within the present boundaries of South Sulawesi. Two of those developed into formal submissions which, at the time of writing, are being considered by the national government. These are for new provinces of West Sulawesi and Greater Luwu, which would encompass approximately fifty-five per cent of South Sulawesi's present land mass. This article discusses those movements and the rationale behind their emergence. Residents in each region express dissatisfaction at long-term neglect by the South Sulawesi government. In particular, kabupatens calling for the establishment of West Sulawesi have been ignored in the development process. Following calls for the new province, the South Sulawesi leadership has promised increased recognition of the western regions. West Sulawesi and Luwu Raya are viewed as possessing high potential for resource development, particularly in plantation agriculture, fisheries, and mineral exploration. Ethnic identity has also been a factor in the new province demands. In some cases, preexisting ethnic tensions have been exacerbated by debates centered upon proposed province boundaries. Calls for change should be seen as a sign of dissatisfaction with the South Sulawesi leadership rather than with national governance, as new structures would by-pass present provincial authority, strengthening ties with the centre by allowing direct interaction between the respective regions and Jakarta."

"There are a set of questions that needs to be answered in relation to the Mataram tragedy which has been known as the 'Tragedy One Seven One' (Tragedy Satu Tujuh Satu). One of the question is: if the tragedy has the basis of religious conflict, why did the conflict occur only between the Moslems and the Christians, and not between the Moslems and the Hindus which has a greater number of followers than the Christians? By looking at the main target of the tragedy, the churches, not the individuals, as well as its short duration, a cultural analysis is the most probable way to find relevant answers. The author argues that the Mataram tragedy was not staying apart from the development of an increasing number of churches. The building of Christian churches, their quantity, quality, and geographical distribution was seen as the emergence of the new opposed culture. The latter was perceived as threatening the culture of 'Thousand Mosques', the native ethnic identity, and the majority of the people of Pulau Lombok. In this article, the author examines the culture of 'Thousand Mosques', its relation to the Mataram tragedy."

"Tulisan ini terdiri atas 3 tinjauan buku yang berbeda. Pertama, tinjauan tentang Irony and Crisis: A Critical History of Postmodern Culture karya Stuart Sim yangsering menulis dan membahas postmodernisme. Buku yang ia tulis masih menggunakan narasi sebagai alat komunikasi dan belum beranjak ke bentuk alternatif yang lebih mencerminkan filsafat postmodernisme. Artikel yang kedua merupakan tinjauan atas karya Charles A. Coppel, yakni Studying Ethnic Chinese in Indonesia. Peninjau mengatakan bahwa buku ini merupakan kumpulan esai yang bertutur mengenai pasang surut etnik Cina di Indonesia masa-masa awal Orde Baru(1960-an) hingga awal tahun 2000an. Berbagai essai ini ditulis sejak awal tahun 1970-an (duatahun setelah Soeharto menjadi Presiden RI) hingga tahun 2001 (tiga tahun setelah Soeharto lengser). Tinjauan yang terakhir berbicara tentang Seks, Gender, dan Reproduksi Kekuasaan karya Irwan Abdullah. secara garis besar, peninjau membahas bagaimana kbuku ini membahas perempuan dalam segi ekonomi yang berjuang agar tidal lagi menjadi objek."

"In this article, the author presents his thoughts on cultural diversity as the motto of Indonesia nation, on the basis of the ideology of' Unity in Diversity' (Bhinneka Tunggal Ika,). The author has a notion that the meaning of bhinneka tunggal ika was emphasized as ethnics diversity during New Order (Orde Baru) and Habibies rezim era. It represents the consequence of ethnical politics with plural society model used by the regimes.The fall down of the New Order regime, caused any social conflicts and national disintegration especially in a period of Habibie governance. To rebuild social solidarities and the Indonesian national integration, the author offers model of multiculturalism in comprehending bhinneka tunggal ika which emphasizing equal cultural diversity. The author stresses that the model of multiculturalism only possible exist and expand in societes which uphold principles of democracy, justice supremation of law, and also eradication of corruption and collusion."

"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."