Hasil Pencarian  ::  Simpan CSV :: Kembali

"Tulisan ini merupakan sebuah analisa simbolik tentang hubungan antara manusia dan binatang liar di Kabupaten Manggarai di Flores Barat. Orang Rembong di Manggarai,mempunyai ceritera dan upacara adat yang menunjukkan adanya hubungan erat antara dunia manusia dan dunia hewan, yang mirip dengan hubungan antara dunia roh dan dunia manusia. Orang Manggarai percaya bahwa binatang liar adalah peliharaan dari roh-roh hutan, maka upacara khusus mesti diadakan sebelum mulai berburu, menanam padi dan jagung untuk menghormati hewan tersebut. Tulisan ini mengetengahkan pola hubungan antara manusia dan hewan liar pada suku Flores Barat yang dirugikan akibat ulah hewan-hewan liar yang merusak kebun-kebun mereka."

"Artikel ini membahas tentang perhatian pemerintah pusat dan daerah dalam mempromosikan ekowisata sebagai alat untuk mempertahankan sumberdaya hutan di Taman Wisata Alam Ruteng, Flores bagian Barat. Ada beberapa perbedaan pemikiran tentang 'pengguna' Taman Rekreasi Nasional, yakni: turis domestik, turis asing dan penduduk desa yang tinggal di sekitar hutan. Tulisan ini mengulas pencabutan hak milik tanah nenek moyang penduduk lokal oleh pemerintah dengan menggunakan wacana 'konservasi'. Penduduk lokal dipersepsikan bukannya sebagai pengguna yang produktif atau konservator, melainkan sebagai 'pengrusak' hutan. Sejarah marginalisasi penduduk lokal terhadap tanah mereka yang berkelanjutan mulai dari zaman kolonial sampai Era Orde Baru dan Reformasi akan dibahas agar peran konservasi dan ekowisata ditinjau kembali."

"Artikel ini membahas tentang perhatian pemerintah pusat dan daerah dalam mempromosikan ekowisata sebagai alat untuk mempertahankan sumberdaya hutan di Taman Wisata Alam Ruteng, Flores bagian Barat. Ada beberapa perbedaan pemikiran tentang 'pengguna' Taman Rekreasi Nasional, yakni: turis domestik, turis asing dan penduduk desa yang tinggal di sekitar hutan. Tulisan ini mengulas pencabutan hak milik tanah nenek moyang penduduk lokal oleh pemerintah dengan menggunakan wacana 'konservasi'. Penduduk lokal dipersepsikan bukannya sebagai pengguna yang produktif atau konservator, melainkan sebagai 'pengrusak' hutan. Sejarah marginalisasi penduduk lokal terhadap tanah mereka yang berkelanjutan mulai dari zaman kolonial sampai Era Orde Baru dan Reformasi akan dibahas agar peran konservasi dan ekowisata ditinjau kembali."

"Tulisan ini membahas masalah organisasi sosial masyarakat adat desa 'Udu Worowatu,suku bangsa Keo di Kabupaten Ngada, Flores Tengah. Keunikan masyarakat ini terlihat dari sistem penataan stratifikasi sosialnya yang merujuk pada tiang rumah adat (deke) dan jenis keranjang adat (wati, gata, mboda) yang lazim digunakan untuk menghitung berat sumbangan wajib berupa nasi atau jagung pada saat penyelenggaraan suatu upacara adat. Setiap individuatau kelomppok telah memahami status masing-masing, baik sebagai pemangku tiang depan atau belakang, tiang timur atau barat, keranjang kecil (wati), keranjang menengah (gata) atau pun keranjang besar (mboda). Rujukan pada tiang (deke) dan keranjang (wati, gata)itu menyiratkan pula tatanan sosial setiap individu atau kelompok, baik sebagai pemimpin adat atau anggota biasa. Sistem pemerintahan desa yang secara seragam diterapkan di seluruh Indonesia berdasarkan UU no. 5 1979 dengan segala perangkatnya, merupakan suatu bentuk pelecehan terhadap khasanah adat dan budaya lokal. Pemilihan dan pengangkatan perangkat pemerintahan desa yang tidak mempertimbangkan tatanan sosial adat itu telah memarjinalisasikan para pemimpin adat. Hal itu merupakan penerapan sistem sibernetik yang akhirnya bermuara pada kepemimpinan tanpa wibawa, tetapi yang memerintah secara otoriter, dan yang dapat menyebabkan kegagalan pelbagai proyek pembangunan."

"The intention of this article is to discuss the relationship between the processes of fiscal and political decentralization, the outbreak of communal violence, and what I call 'the new politics of tradition' in Indonesia. In 1999 under the President Jusuf Habibie, the Indonesian parliament (DPR) voted in favour of two laws, No. 22 and 25 of 1999, which promised to leave a significant share of state revenues in the hands of the regional governments. Strongly supported by the liberal ideologues of the IMF and the World Bank, the two laws were envisaged within Indonesia as a necessary step towards devolving the centralized power of New Order patrimonialism and as a way of curbing separatism and demands for autonomy by giving the regional governments the constitutional and financial wherewithal to maintain a considerable degree of self-determination. Decentralization was in other words touted as the anti-dote to communal violence and separatist tendencies-an anti-dote administered or at least prescribed by multi-national development agencies in most conflict-prone areas of the world. This paper wishes to probe this idea by looking at the conflict and post-conflict situation in North Maluku. The conflict illustrates how local elites began jockeying for political control in anticipation of decentralization. The process of decentralization is in other words not merely an anti-dote but in some cases an implicated part in the production of violence. One reason for this is simply that the decentralization of financial and political control after three decades of centralization entails a significant shift in the parameters of hegemony-a shift towards which local political entrepreneurs in the regions are bound to react. The new 'politics of tradition' currently emerging in Indonesia is the combined result of changes in global forms of governance, a strong political focus on ethnic and religious identity in the 'era reformasi' and a local willingness to employ these identities to garner support in the new political landscape of decentralization."

"Berdasarkaan telaah atas edisi khusus Antropologi Indonesia no.56, penulis menyarankan agar Flores tidak dipandang sebagai suatu entitas tersendiri, tetapi sebagai suatu pulau yang terkait dalam suatu kepulauan. Lautan yang menghubungkan gugusan pulau-pulau itu memungkinkan terwujudnya hubungan-hubungan melalui perdagangan dan migrasi yang direfleksikan dalam mitos dan sejarah. 'ikatan-ikatan bahasa ' (linguistic linkages) dan hubungan-hubungan sejarah wilayah Flores Timur diacu oleh penulis untuk menunjang pandangan ini...[...] Penulis menyarankan agar kasus-kasus etnografi yang disajikan, dan kerangka-kerangka analisis yang dikaji dalam edisi khusus Antropologi Indonesia tentang Flores ini disimak oleh para pemerhati masalah bahasa, identitas, dan pembangunan di Indonesia."

"This article discusses the relevance of applying the concepts of source of origin and system of precedence, that provide legitimacy for the Mosalaki of Lio in their construction and production as well as reproduction of power in everyday life, especially in their traditional political system. The data analyzed in this article is the result of fieldwork undertaken in the villages of Nggela and Tenda, District of Wolojita, the Regency of Ende Lio, Flores, with qualitative methods, specifically through the techniques of in-depth interviews and participant observation. The Mosalakis, as a matter of a fact, dominate the traditional political system as rulers of adat and adat land. Their practices of power are manifested mainly in ritual activities and the management of traditional land rights. The legitimated rights are transmitted through patrilineal descent, and is based upon source of origin and system of precedence, that are embeded in Lio culture."

"Art presents a discursive space for thought and affect that is part of the cultural configuration of a society. Thus defined, an assumption is made that Indonesia possesses no discursive space for the 200 million people that make up its pluralistic society, if traditional art presents space only for the bearers of that tradition. There are many who say that 'Indonesian' art has already emerged, and provide examples from various art forms. Furthermore, there is the notion that traditional art is generally static, inferior, unbefitting and unable to fulfill the needs of 'modern' Indonesians-especially going into the 21st century. In fact, traditional art continues to undergo shifts and changes, or to disappear as a discursive space with any significance. While holding to the assumption mentioned above, this article seeks an understanding of traditional art extant in the ethnic groups that comprise Indonesia's pluralistic society. The question is whether the Indonesian people see themselves as heirs to the various traditional art forms, or whether such art can serve as a vehicle for social integration in Indonesia."

"This paper points out that the state defense doctrine based on the military historical experience which is dominated by the Hobbesian paradigm is one of the roots of military violence in Indonesia. The ius ad bellum doctrine principle is not applied in the Indonesian state defense doctrine. Although the application of the ius ad bellum doctrine created a chance to develop a state defense strategy that considers morality as an important aspect, there is nevertheless no military actor in Indonesia paying attention to this matter. Consequently, there is a high tendency to use war instruments immorally. This reality is categorized as military violence. Undoubtedly, military violence can lead to a rise in human rights violations. The author argues that military violence in Indonesia can be minimized by developing a state defense strategy which 1) considers morality as an important aspect; 2) gives priority to exploring all conflict resolution alternatives before using military instruments; and 3) civil society is no longer included in the application of the Indonesian defense strategy."

"This paper illustrates the significance of underground comics in Indonesia in the absence of a national comics industry. Underground comics means that its selling is independent of common marketing channels, and the comics usually have non-conventional graphics and narrative style. The author focuses on the life and works of Athonk, an Indonesian independent comics' artist, bypasses conventional modes of marketing and strengthens the global network of independent comics' artists and fans through internet. Fed up with the absurdity of Indonesian cultural and political life, Athonk is consistently creating stories of contestation between the powerful and powerless with cynicism through his amusing characters and language. The author places Athonk in the context of Indonesia art history, and debate between 'high art' and 'low art' that dominates discussion of art in Indonesia. The situation discredits comics as a 'low art' form which makes it still very far from establishing its position. Ironically, public welcome his art and this motivates him to keep working. This article hopefully will give broader picture about Indonesian comics as a potential art form and expression in the future."