Hasil Pencarian  ::  Simpan CSV :: Kembali

"The assumption that theater functions as a document of the community falls under question. Such an assumption emerges, for example, from the ideas of Paul Ricoeur on theories of the text, which takes textual discourse as an inscription of oral discourse. Social reality is seen as oral discourse, allowing for the view that the narrative aspect of theater presents its textual discourse. The classic study of the ludruk theater by James Peacock demonstrates haw the ludruk holds within it the anxieties of members of the ludruk community in East Java over modernization. In Ricoeur's terms, such anxieties are inscribed in ludruk performances. Holding to the assumption of theater as document, one would expect to see performances related to the reformation movement of the present. However, the 'Gaya Baru' Lenong Theater, performed by the 'Sarkim' group at a wedding occasion on March 20, 1999 in the village of Jelabong, East Buaran, Serpong, displays no significant inclinations toward the reformation. During the performance that ran until 3.45 in the early morning, the author recorded only three pertinent words from the panjak's jokes: krisis, sembako and PHK. This leads to following question: should the assumption of the role of traditional theater in documenting the community be revised; or does the community see no importance in there formation that is occurring at the national level?"

"This article examines notions of identity in the context of Mamanda, a traditional theatre in Banjar, South Kalimantan. The author Mamanda as a cultural symbol and describes the formulation of its identity using a semiotic approach whereby identity is conceived as a part of a binary composition fluctuating between the opposing notions of 'us' and 'other'. This is illustrated in the oppositions between the theatre's community and the state, individuals and the state, and the contradictory oppositions between the community members within Mamanda itself. This article demonstrates that identity is continually reformulated and is linked to political interests such as regional autonomy."

"Selain itu dalam peranannya sebagai penafsir dan pelaku ritual, komunitas tidak dapat terlepas dari orientasi komunitas itu sendiri terhadap kaidah-kaidah yang berasal dari sumber lain. Orientasi komunitas dalam hal ini dijelaskan sebagai sistem kaidah atau norma yang muncul dalam pertunjukan tabut yang mengacu pada sistem tradisional dan sistem nasional. Lebih jelaskan, orientasi komunitas adalah kecenderungan-kecenderungan komunitas mengaplikasikan kaidah-kaidah, norma-norma yang diadaptasi dari berbagai sumber dalam praktek ritual, baik yang ditransmisikan antar generasi dalam intern komunitas maupun yang diterima melalui sosialisasi langsung dari luar komunitasnya. Kaidah-kaidah atau norma-norma yang dipungut dari sumber yang ditransmisikan antargenerasi dalam komunitas disebut sistem tradisional. Sedangkan kaidah-kaidah atau norma-norma yang diaplikasikan dalam ritual yang bersumber dari luar komunitas disebut sistem nasional."

"This paper a preliminary observation of drug materials, treatments, rites, and traditional concepts on diseases which are usually used at Tonsea-Minahasa...[...] According to the traditional concept given by traditional healer, all diseases can be classified in four groups related to the cause and the origin of diseases, as follow: (i) diseases due to bad vapor or bad wind of the earth, (ii) diseases due to improper care, (iii) diseases due to black magic, (iv) diseases due to the practice of "Opo-opo". Some traditional materials presented in this paper have not been well identified taxonomically. Further pharmacological investigations of these traditional drug materials are expected in the near future."

"This writing is about Gondang music which exists among the Toba Batak Parmalim community of Hutatinggi in the district area of Toba Samosir, North Sumatra province of Indonesia. Content of discussion includes an historical background of the people and knowledge and expressions of Gondang music among Toba Batak people in general and Parmalim community in particular. The performance aspects of Parmalim gondangs, including music ensembles, repertoires and ritual-musical practices, will also be discussed as part of discussion."

"This article analyses forest resources management in Tana Toa, South Sulawesi, headed by Ammatoa. Keammatoan membership is divided into Ilalang embaya or adat area and Ipantaran gembaya or outside adat area. The adat allows possibility of empowering local institutions to manage forest resources in the context of regional autonomy. This paper discusses to what extent Ammatoa leadership and adat have been used for managing forest resources through reflective mutual understanding process which lead to the transformation to an open community."

"This article illuminates the author's concern that policies of multiculturalism which reverberated around the euphoria of the reformasi era appears to be in fact a response of the New Order government policy which emphasize on 'mono-culture' policy. The author sees that is not an impossible thing that policies of multiculturalism will be trapped on primordialism and certain ethnic domination. The author builds the argument from empirical data collected from art inventions of several ethnic groups in Indonesia that illustrate there is a tight relationship between art inventions and ethnic existence identity/solidarity. Arts invention brings toward identity reinforcement, existence, and finally authority from the ethnic group. This empirical data demonstrates that arts invention brings ethnic authority not only arts authority, but also authority in political life. Studying from the data raises the concern that multicultural policies which gives freedom to culture will bring to authority formation and concentration among ethnic groups with the strong potential in creating their arts. When this happens, Indonesia will return to certain ethnic domination. Is the government ready for the possible implication of such multicultural policies?"

"Literature on the history of Islam in Indonesia notes the tremendous role of the Arabs who migrated to Indonesia from Hadramaut (South Yaman) for many centuries. Introduction of Islam through noble people has brought the Arabs both into prestigious status as well as to the Indonesian struggle against the Dutch colonialism. This historical background has continued, but in the last decades there has been a shift in their religious role contributed by various factors, both internal and external factors. This writing focuses only on the internal factor, namely the kinship system which is under rapid changes amongst the Arabs. Based on both research and experience, the author clarifies the relationship between the kinship system and social change in the religious sphere among Arab community in Jakarta."

"Based on data from fieldwork in Flores, this article suggests an indigenous form of tolerance and suppleness as the model for a new form of multiculturalism in Indonesia. Many studies of nationalism have criticized the perspective that developing nation-states need 'strong nationalism. However, if we step out of this hegemonic preoccupation, we come to realize that the relevant question is not how Indonesia can keep its unity but on what conditions Indonesia can function well as a politico-economic system, keeping diverse areas incorporated in the post-modern and global contexts at present and in the future. In Flores, people have been traversing real and imagined borders since the time of the Austronesian migration and the age of Southeast Asian maritime commerce. Even after independence, Flores has had direct transnational linkage through the Catholic network and recently quite a few Catholic priests and candidates from Flores have been sent abroad. Due to the development of global capitalism, many people from mountainous areas in central Flores also go to Malaysia as low-paid labourers, and they accommodate well to the new situations. As illegal labourers, Florenese people develop social ties with the people whom they meet overseas. Even when they are arrested and forced to come home from Malaysia, they are never stigmatized in their home village. I would like to name tentatively this principle of social adaptability and political flexibility, which also orders life in Florenese villages, 'Austronesian cosmopolitanism'. I further suggest that this Austronesian principle of political flexibility could prove a useful model for the Indonesian nation-state as it struggles to adopt a new political model that prevents the escalation of retaliatory violence and allows the country to continue as a politico-economic unit."

"The Balinese believe that Leyak or ghost is an etiology of illness. To become a Leyak or to ngleyak, one must perform black magic or pangleyakan. The method of obtaining the pangleyakan is by studying under a dukun pangleyakan or dukun pangiwa, a special indigenous medical practitioner who masters the pangleyakan. A person can also obtain the pangleyakan from his/her parent. Moreover, he or she can request the pangleyakan to Goddess Durga, the goddess of black magic. When pangleyakan is used by somebody, he/she becomes a Leyak, and will have the ability to take the shape of a certain animal, a ghostly light, a body without a head - the varieties are endless. This can only be performed at night. A Leyak disturbs other people until they are sick or even die. Nevertheless, they believe that they can cope with the Leyak through the use of amulet or by performing the magical religious ritual."