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"Interpretasi patahan merupakan tahapan penting dalam memodelkan kondisi geologi suatu daerah. Wilayah lepas pantai Kepulauan Tanimbar terletak pada zona fold thrust belt (FTB) yang terbentuk akibat tumbukan antara Lempeng Sunda dan Australia. Karena kondisi geologi yang kompleks ini, interpretasi patahan secara manual akan bersifat subjektif dan membutuhkan waktu yang lama. Saat ini, interpretasi patahan dapat dibantu dengan penggunaan atribut seismik. Penelitian ini membandingkan atribut variance dan fault likelihood dalam menggambarkan patahan penyusun zona FTB di Kepulauan Tanimbar. Penggunaan structural oriented filters juga diterapkan untuk memaksimalkan hasil atribut. Fault Enhancement Filter merupakan filter terbaik yang mampu menghaluskan reflektor dan meningkatkan diskontinuitas pada data seismik. FEF ini akan dijadikan input untuk atribut variance dan fault likelihood. Atribut variance tidak menunjukkan hasil yang kontras antara zona patahan dan bukan patahan. Namun, fault likelihood mampu membedakan zona patahan dan bukan patahan dengan kontras yang signifkan. Oleh sebab itu, fault likelihood adalah atribut yang terbaik dalam menggambarkan patahan penyusun zona FTB di Kepulauan Tanimbar

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Fault interpretation is an important step in modeling the geological conditions of an area. The offshore area of the Tanimbar Islands is located in the fold thrust belt (FTB) zone which was formed due to the collision between the Sunda and Australia plate. Due to this complex geological condition, manual fault interpretation will be subjective and takes a long time. Currently, fault interpretation can be assisted by using seismic attributes. This study compares the variance and fault likelihood attributes in describing the faults that construct the FTB zone in the Tanimbar Islands. The use of structural oriented filters is also applied to maximize attribute results. Fault Enhancement Filter is the best filter for smoothing reflectors and increasing discontinuities in seismic data. This FEF will be used as input for the variance and fault likelihood attributes. The variance result does not show a contrast between fault and non-fault zones. However, the fault likelihood was able to distinguish fault and non-fault zones with significant contrast. Therefore, fault likelihood is the best attribute in describing the faults that construct the FTB zone in the Tanimbar Islands"

"ʿAbd al-Shakūr b. ʿAbd al-Karīm al-Bantanī was a prominent disciple of the renowned scholar Burhān al-Dīn Ibrāhīm b. Ḥasan al-Kūrānī. Despite his importance as a scholar and Sufi shaykh connected to the Shāṭṭārīyah order, ʿAbd al-Shakūr has received relatively little attention compared to other Jāwī students of al-Kūrānī. The research draws on a range of primary sources, including manuscripts copied by ʿAbd al-Shakūr himself or containing references to him, as well as secondary literature. Key findings include the establishment of ʿAbd al-Shakūr’s genealogical ties to the Banten royal family, his role as a scribe and disseminator of his teacher al-Kūrānī’s works, and his participation in the theological discourse of his time, particularly on the concept of waḥdat al-wujūd (the unity of existence). Additionally, the study explores ʿAbd al-Shakūr’s contribution to the spread of the Shāṭṭārīyah Sufi order in the Malay-Indonesian Archipelago, tracing its transmission from al-Kūrānī through ʿAbd al-Shakūr to his son ʿAbd al-Muḥyī al-Dīn and other disciples. The discovery of manuscripts documenting the Shāṭṭārīyah lineage in Jasinga, Bogor, and Mindanao in the Philippines, further highlights ʿAbd al-Shakūr’s significance as a pivotal figure in the dissemination of this Sufi tradition within the region."

"Masyarakat adat merupakan salah satu kelompok marjinal yang ada di Indonesia. Konsekuensi dari terkategorinya masyarakat adat sebagai kelompok marjinal menyebabkan kepentingan masyarakat adat sering tersisihkan dan tidak diprioritaskan oleh pemerintah. Dampak dari terpinggirkannya masyarakat adat menimbulkan serangkaian permasalahan, seperti perlindungan hukum, konflik agararia, kemiskinan, dan akses terhadap fasilitas kesehatan. Salah satu penyebab terpinggirkannya masyarakat adat di Indonesia karena adanya kekosongan representasi formal di parlemen. Kekosongan representasi formal ini dapat dikomplemen dengan hadirnya representasi non-formal berupa organisasi non-pemerintah, yaitu Aliansi Masyarakat Adat Nusantara (AMAN). Penelitian ini menggunakan metode kualitatif dengan sumber data primer dan sekunder. Penelitian ini akan berfokus pada representasi AMAN dalam mewakili masyarakat adat menggunakan perspektif Klaim Representasi dari Michael Saward. Saward menyebutkan jika fokus dari representasi harus diubah dari perwakilan, menjadi tindakan klaim pembuat representasi (claimmaking), dengan menekankan aspek performatif. Dalam teori Klaim Representasinya, Saward menawarkan struktur Makers (M) menghadirkan Subject (S) yang mewakili atau mewujudkan Object (O), yang terhubung dengan Referent (R), kemudian ditawarkan pada Audience (A). Temuan utama dari artikel ini adalah masyarakat adat sebagai Makers representasi, lalu menghadirkan AMAN sebagai Subject yang mewujudkan kepentingan holistik dari masyarakat adat sebagai Object, untuk kepentingan masyarakat adat anggota AMAN sebagai Referen, kemudian ditawarkan pada pemerintah pusat dan daerah serta masyarakat adat anggota AMAN itu sendiri sebagai Audience. Selain itu AMAN juga melakukan aspek performatifnya dengan selalu melakukan advokasi serta desakan pembentukan produk hukum kepada Pemerintah Pusat dan Daerah. AMAN juga melakukan pemberdayaan kepada komunitas adat yang menjadi anggotanya dan selalu mengedepankan musyarawah dari tingkat terkecil untuk mengambil keputusan.

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Indigenous peoples are one of the marginalized groups in Indonesia. As a consequence of being categorized as a marginalized group, indigenous peoples' interests are often sidelined and not prioritized by the government. The impact of the marginalization of indigenous peoples leads to a series of problems, such as legal protection, land conflicts, poverty, and access to health facilities. One of the causes of the marginalization of indigenous peoples in Indonesia is the absence of formal representation in parliament. This void of formal representation can be complemented by the presence of non-formal representation in the form of non-governmental organizations, namely the Indigenous Peoples Alliance of the Archipelago (AMAN). This research uses qualitative methods with primary and secondary data sources. This research will focus on AMAN's representation representing indigenous peoples using Michael Saward's Representation Claim perspective. Saward states that the focus of representation should be changed from the representation itself to the act of claim-making, by emphasizing the performative aspect. In her Representation Claim theory, Saward offers a structure of Makers (M) presenting Subject (S) that represents or embodies Object (O), which is connected to Referent (R), then offered to Audience (A). The main finding of this article is that indigenous peoples as Makers represent, then present AMAN as Subject which embodies the holistic interests of indigenous peoples as Object, for the benefit of indigenous AMAN members as Referent, then offered to the central and local governments and indigenous AMAN members themselves as Audience. In addition, AMAN also carries out its performative aspects by always advocating and insisting on the formation of legal products to the Central and Regional Governments. AMAN also empowers the Indigenous communities that are its members and always prioritizes musyarawah from the smallest level to make decisions."

"ABSTRACTThe focus of discussion in this paper is joget as a dance which embodies the concept of Nusantara (Indonesian archipelago), which has undergone much development from the past to the present. Beginning as an entertaining social dance in various Southeast Asian countries, joget became a customary form of entertainment in the whole context of Nusantara as a region. Surprisingly, it has also inspired new genres and types of traditional dances for centuries. Around 1920s to 1930s, it was the most popular form of dance in many halls of entertainment in Indonesia, Singapore, and the Malay Peninsula. Joget was the most common type of social dance. lt has an indigenous origin, but gainedpopularity in urban setting at the time when ballroom and Latin-American dances were not yet popular."