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Ditemukan 98348 dokumen yang sesuai dengan query
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R. Cecep Eka Permana, 1965-
"This article describes the spaces order among the Baduy people of Southwest Java. The Baduys, who deliberately isolating themselves from influence of modernization, divides their settlement into Inner Baduy and Outer Baduy. The Inner Baduy is perceived more sacred as the ancestor spirits (karuhun) live in this area. Their stilt-house is built with north-south direction. North direction was regarded as the entrance to their settlement, while south direction perceived as sacred place. This space order is applied to all activities such a ritual, rice planting, funeral, etc."
1997
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Artikel Jurnal  Universitas Indonesia Library
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Zeffry Alkatiri
"This article observes collective action of Toa Pe Kong celebration in the public space during Post-New Order era in Slawi, Central Java. This celebration involves local people from different religions and cultures. Why this celebration can be done after New Order? What aspect functions as collective bond among Slawi plural society? Using historical and cultural sources, this study analyses function and meaning of the ritual in relation to the collective aspect of Toa Pe Kong celebration."
2012
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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Djaka Soehendera
1989
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Artikel Jurnal  Universitas Indonesia Library
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Kusnaka Adimihardja
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The presence of the Baduy people in Mount Kendeng in southern Banten was, in keeping with the order of Pajajaran Kingdom, to manage the continuity of the flow of the river from the upper course to the lower. At that time, the river-stream played an important role in agriculture, besides being a means of trading and transportation at the lower-course region of Banten. The Baduy had the role of guarding the equilibrium at the upper course region, and maintain the economic development of the Pajajaran Kingdom. The Baduy who live around the upper course of the river are not allowed, traditionally, 'teu wasa', to disturb the ecosystem, such as to exploit the rice fields or to dig the soil for agricultural activities. They use the expression:...gunung teu meunang dilebur, lebak teu meunang diruksak, mountains are not to be destroyed, valleys are not to be destructed, if it is disobeyed there will be great disaster upon human life. In carrying out the kingdom's orders, they are supported by a certain hierarchic and complex political system, even though they are egalitarian and keep a firm social solidarity. The stratified system of defense was bound by the tangtu tilu 'the three core of leadership'. It is also called ka-puun-an ideology systems which are located at three villages: Cikeusik, Cibeo, and Cikertawana under the guidance of moral, ethics, and rules which are stated in the values of Sunda Wiwitan religion."
2000
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Artikel Jurnal  Universitas Indonesia Library
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Tb. Ronny Rahman Nitibaskara
"It has long been known that there are many traditional healers in West Java, who conduct their practice openly as well as in disguise. Besides many traditional healers who are beneficial for their patients, there are also those who are harmful, because they practice forgery, blackmail and even rape. This article aims to present the cases of power abuse, which complied and analyzed from qualitative research, carried out towards several traditional healers in West Java. The result of the study shows that there are many victims caused by some traditional healers, who own one of the authorities, namely charismatic authority."
1997
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Artikel Jurnal  Universitas Indonesia Library
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Pattiselano, J.Th.F.
"In a traditionally Central Moluccan communities spread over the islands of Ambon, Haruka, Saparua, Nusalaut and in particular, Ceram, any conflict between two individuals of different denomination, or between two villages of different creeds, is usually settled in very short time. Conflicts do not spur intervillage riots as the Central Moluccan islanders have a strong commitment to their Pela and Gandong alliances and principles. However, the significance alliance systems had been undermined by the influx of migrants who have settled in the residential areas. The migrants have been totally excluded from the traditional pela system. With the decline influence of the traditional mechanism of authority, the outbreak of communal violence between the sa'lam (Moslem) and thesarane (Christian) inhabitants became unavoidable. The traditional laws have been ineffective as a problems-solving mechanism. The author maintains that it is high time to seriously consider the need to revive and maintain the alliance systems, and to adjust then to the present and future circumstances."
[Place of publication not identified]: [Publisher not identified], 1999
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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Usman Pelly
"This paper is written based on the author's research on the policy of Chinese assimilation in two types of high school in Medan (1985-1986). Based on education policy issued in 1975,Indonesian students of Chinese descent are brought to contact with 'local students' to absorb so-called National culture through assimilation in schools. The author specifies two models of assimilation school, one is public schools, and the other is private schools with certain religious affiliations. There are seven indicators to measure successful assimilation (cultural, structural, amalgamations, identification, attitude, behaviour, and civic education) which show that the overall success of the assimilation agenda is still open to question if not unexpected. However, the author remarks that surprisingly, the assimilation process seems to have met with greater success in religious schools rather than public schools and he also critically points out that the basic assumption of assimilation is misleading and does not support the enrichment of a multicultural society."
2003
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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Usman Pelly
"This paper is written based on the author's research on the policy of Chinese assimilation in two types of high school in Medan (1985-1986). Based on education policy issued in 1975,Indonesian students of Chinese descent are brought to contact with 'local students' to absorb so-called National culture through assimilation in schools. The author specifies two models of assimilation school, one is public schools, and the other is private schools with certain religious affiliations. There are seven indicators to measure successful assimilation (cultural, structural, amalgamations, identification, attitude, behaviour, and civic education) which show that the overall success of the assimilation agenda is still open to question if not unexpected. However, the author remarks that surprisingly, the assimilation process seems to have met with greater success in religious schools rather than public schools and he also critically points out that the basic assumption of assimilation is misleading and does not support the enrichment of a multicultural society."
2003
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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Parsudi Suparlan, 1938-2007
"Indonesia is a multicultural society consisting of more than 500 ethnic groups, cultures, and various religious beliefs. They are united as a nation by the national state system of Indonesia. The Indonesian state was built by the founding fathers on the basis of the ideology of 'Unity in Diversity' (Bhinneka Tunggal Ika). During the Soeharto regime, it was turned into a state based on militarism, violence, totalitarianism, and was centered in the hands of the powerful elites. In line with the violence, militarism and totalitarianism, there has been an active use of primordialism (ethnicity and Islamic religion as the political tools). In this article the author presents the essence of Indonesia's multiculturalism and its potentials to unite and break up as a nation, as well as solutions on how to take care and maintain a democratic multiculturalism."
2000
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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Parsudi Suparlan, 1938-2007
"Tulisan ini ingin menunjukkan bahwa upaya membangun Indonesia yang multikultural hanya mungkin terwujud bila (1) konsep multikulturalisme menyebar luas dan dipahami pentingnya bagi bangsa Indonesia, serta adanya keinginan bangsa Indonesia pada tingkat nasional maupun lokal untuk mengadopsi dan menjadi pedoman hidupnya; (2) kesamaan pemahaman di antarapara ahli mengenai makna multikulturalisme dan bangunan konsep-konsep yang mendukungnya, dan (3) upaya-upaya yang dapat dilakukan untuk dapat mewujudkan cita-cita ini."
2002
AJ-Pdf
Artikel Jurnal  Universitas Indonesia Library
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