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Muhammad Rawa El Amady
Abstrak :
Studi ini tentang budaya hutang, di mana toke membangun strategi untuk merespon perubahan sosial- budaya di Desa Parit Baru, Kampar Riau dengan berperan sebagai kapitalis kecil dan cultural broker. Desa Parit Baru sebelumnya merupakan kampung terisolir, setelah tahun 1999 Desa Parit Baru berubah menjadi desa pinggiran kota yang bisa diakses dengan mudah. Perubahan sosial-budaya mempengaruhi posisi toke di desa, dari enam toke, lima bangkrut dan hanya satu toke yang bertahan. Penelitian ini menggunakan pendekatan kualitatif untuk memperoleh data dan menginterpretasi data, di mana toke sebagai subjek utama. Toke yang bertahan adalah toke yang mampu mereproduksi budaya hutang dan membangun beberapa strategi sebagai berikut; Pertama, merubah pola hubungan dengan anak semang, dari pola yang ketat, ke pola jaringan ekslusif yang terdiri dari kelompok toke, pabrik dan penguasa desa untuk menetapkan harga; Kedua, toke menjadi kapitalis kecil untuk memudahkan membangun jaringan dan akses ke berbagai pihak yang lebih luas, sehingga anak semang bisa berinteraksi langsung pada kreditor dari luar desa; Ketiga, toke sebagai cultural broker mereproduksi budaya hutang dan memproduksi gaya hidup konsumtif. Kajian ini mengungkapkan bahwa; Pertama, perubahan pola perniagaan toke bisa menjadi jendela untuk memahami kapitalisme global, bahwa negara pusat harus dinamis pada negara pinggiran dan semi pinggiran, sebab negara pinggiran sudah mempunyai akses yang luas serta memiliki kemandirian pilihan ekonomi dan politik; Kedua, toke sebagai cultural broker bisa menjelaskan bahwa kapitalisme global harus mempunyai kesadaran pada kultur lokal untuk membangun jaringan komoditas yang lebih luas. Bahwa jaringan politik dan ekonomi harus memperhatikan budaya lokal agar nilai-nilai konsumerisme hadir di desa-desa terpencil
The study on the culture of debt in which the toke role as a petty capitalist and cultural broker, in an effort to develop strategies to respond to the socio-cultural change in the village of Parit Baru, Kampar Riau. Parit Baru village was an isolated village but after 1999 turned into a suburban village which can be accessed easily. Changes affecting the position of the toke in the village, which is of six tokes, five bankrupt and only one toke survived. This study used a qualitative approach to obtain the data and interpret the data, where toke as a major subject in this study. Toke that survive are capable of reproducing the culture of debt and build some of the following strategies, first, change the pattern of the relationship with the anak semang, from a strict pattern, pattern to the exclusive network consisting of a group toke, factory and village authorities to set prices. Second, toke become petty capitalists to facilitate networking and access to a wider variety of parties, so that the anak semang can interact directly to creditors from outside the village. Third, as a cultural broker toke reproduce the debt culture and producing consumptive lifestyle. The study revealed that, first, the changing patterns of trade toke can be a window to understanding global capitalism, that the state should be dynamic centers on the periphery and semi- periphery, because the periphery has had extensive access and has a choice of economic and political independence. Second, toke as cultural broker can explain that global capitalism must have consciousness on local culture to build a wider network of commodities. That the political and economic networks should pay attention to local culture that values ​​consumerism is present in remote villages.
Depok: Fakultas Ilmu Sosial dan Ilmu Politik Universitas Indonesia, 2014
D1925
UI - Disertasi Membership  Universitas Indonesia Library
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Eka Ardianto
Abstrak :
This research derived from Slankers phenomena. Slankers imagine their idol, the image of Slank. Slank is a group band that their music genre composed of pop, rock, blues, and reggae. For Slankers, Slank's songs are not only easy listening and singing, but also presenting the image of Slank. Even though Slank does not present physically, at that time Slank along with others image can be presented in Slankers' imagination. Mami - one of an example-, when she miss her father -who had pass away- she'Il listen to some of Slank"s songs. For her, Slank's songs can present her fathers image and Slank"s image, because her father was a Slanker. After she has listen to the songs, her longing will be tempered. While her imaginative experience comes up, she writes itto Slankers' media. Based on the phenomena, l study literatures in the Anthropology of Experience ((Turner and Bruner 1986 (ed.)), but they do not show the theory of imaginative experience. It urges me to state the objective of this research to construct theory of the imaginative experience. I build the conceptual framework composed of the concept of experience, imagination, and culture Experience is expression of interaction system between categories (Dilthey 1910, in Rickman, (ed.) 1976: 199, 211). imagination is to confront between contradictory categories (Casey 1991:20,42). Culture is constructed (Clemmer 1969:221). Within the composition I found the essence of dialogic, narrative, and narrative dialogic. This led to the development of narrative dialogic ethnography. I argue that the narrative dialogic ethnography is a research paradigm, that consist of (Guba and Lincoln, in Denzin and Lincoln (ed.) 1994: 108-109): - Ontology: to view imaginative experience is an expression system of relation and interaction between categories that to present images, furthermore the system is constructing. - Epistemology: to conduct between categories as the narrative dialogic. - Methodology; to make tense, to confront, to relate, and to interact some categories, and to accommodate some possibilities of sequences from some categories within the topic of imaginative of experience. Based on that paradigm, this research question is how the narrative dialogic ethnography works to construct the theory of imaginative experience. As a foundation, the narrative dialogic ethnography constructs a concept of imaginative experience. Imaginative experience is a narrative dialogic between "the realm of areal" and "the realm of afotik" that activates "the realm of aktinik, with the result is enable to presence a narrative dialogic between "the realm of areal" and "the realm of aktinik". Narrative dialogic can be able to construct the imaginative construction in "the realm of areal" or in "the realm of aktinik". "The realm of areal" is "the realm of physics" that contents of physical presence of certain person, or with others or things in various event. "The realm of afotik" is "the realm of images" that contents of their idol`s image presence. "The realm of aktinik" that contents of both subject and images presence in imagination. Based on that concept, the narrative dialogic ethnography constructs the theory of imaginative experience, that is narrative dialogic among "the realm of areal", "the realm of afotik" with "the realm of aktinik, which are; 1) "the realm of areal" is narrative dialogic between the concept of imaginative dramatic performance (it is performance of experiencer) with the concept of imaginative dramatic identity (it is admission cf others); 2)"the realm of afotik" is narrative dialogic between the concept of imaginative embodiment (it is energy of their idol's image that never last) with the concept of hero (it is their idol's image that have been last their heroic way); 3) "the realm of aktinik' is narrative dialogic between the concept of imaginative symbol and imaginative ritual (it is process of imaginative relationship) with the concept of religion (it is structure of imaginative relationship). This research concludes that; 1. The nanative dialogic ethnography more capable to construct the concepts of imaginative experience compared to other anthropological approach, such as Bruner's dialogic narration (2005), Geertz's interpretation of cultures (1973), and Turner"s interpretation of symbols (1967). 2. The narrative dialogic ethnography works not only interrelated one concept with others, as realized up till now, but also narrative dialogic one concept with others.
Depok: Universitas Indonesia, 2006
D791
UI - Disertasi Membership  Universitas Indonesia Library
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Simon Abdi Kari Frank
Abstrak :
Disertasi ini tentang sengketa peebutan sumberdaya langka atau tanah, dan penyelesaiannya, di dalam rangka mendefinisikan kepentingannya, para pihak kepentingan menafsirkan aturan-aturan hukum, pemerinta, individu, kelompok masyarakat, badan-badan hukum dan swasta memakai undang-undang, dan kebijakan-kebijakan pertahanan sosial, sedangkan masyarakat hukum adat berdasarkan hukum adatnya. Dengan demikian terdapat pemaknaan terhadap aturan-aturan hukum itu seperti apa. Dampak adanya berbagai peraturan hukum sumberdaya tanah dapat terjadi perbedaan interpretasi (tafsir) dan benturan-benturan di antara pihak-pihak yang berkepentingan dengan sumberdsaya tanah, yang pada akhirnya akan menimbulkan sengketa yang berkepanjangan. Sengketa dapat terjadi karena memperebutkan sesuatu (tanah) yang sangat berharga dalam kehidupannya, sehingga menimbulkan adanya keluhan, perselisihan, perbedaan kepentingan, ataupun tekanan yang dilakukan oleh pihak yang kuat terhadap pihak yang lemah, sehingga pihak yang merasa dirugikan menyampaikan keluhannya pada pihak yang dianggap melanggar haknya, secara aktif, terbuka, dan melibatkan pihak ketiga. Menjelaskan aksi-aksi sengketa perebutan sumberdaya tanah yang dikonstruksi masyarakat hukum adat papua, digunakan paradigma konstruktivisme, yang dikembangkan oleh para ahli ilmu sosial (sosiologi dan antropologi). Paradigma konstruktivisme menggambarkan proses-proses di mana melalui tindakan dan interaksinya, manusia menciptakan secara terus-menerus sebuah kenyataan atau realitas sosial secara objectif, tetapi berdasarkan makna-makna subjectif, dan refleksi atas isi kesadaran manusia (pengetahuan) yang dijadikan pedoman atau alat interpretasi dalam tindakan manusia. Dalam paradigma ini masyarakat atau manusia ditempatkan bukan sebagai objek tetapi sebagai subjek penelitian yang dinamis, inovatif dan kreatif. Uraian secara terperinci tentang kasus sengketa tanah, menggunakan metode kasus sengketa. melalui metode ini dapat doketahui waktu proses dan sebab-sebab terjadinya sengketa, siapa-siapa saja yang terlibat, strategi yang digunakan, aturan dan lembaga mana yang dipakai dalam menyelesaikan kasus sengketa. Data-data lapangan mengenai sengketa tanah dikumpulkan melalui observasi dan wawancara mendalam. Sengketa perebutan sumberdaya tanah terjadi karena adanya tafsir mengenai hukum adat dan negara, tanah adat dan hak adat, serta rekognisi. masyarakat hukum adat Papua menyelesaikan sengketa tanah menggunakan berbagai lembaga maupun aturan hukum, realita menunjukkan terdapat kondisi majemuk atau pluralitik. Sedangkan strategi penyelesaian sengketa tanah menggunakan cara negosiasi, keterlibatan berbagai aktor, lembaga peradilan, pemalangan, lumping it, dan penduduk.
Depok: Fakultas Ilmu Sosial dan Ilmu Politik Universitas Indonesia, 2009
D642
UI - Disertasi Open  Universitas Indonesia Library
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Dumatubun, Agapitus Ezebio
Abstrak :
Kebudayaan Malin anim di Merauke, Papua", lebih ditekankan pada analisa simbol kekuasaan. Unsur karona mempengaruhi timbulnya berbagai aktivitas adat dalam kehidupan orang Malin anim dan menjadikan karona sebagai obyek yang panting. Orang Malin anim berdasarkan aliran pemujaaan Ezam, Zozom, Ima, dan Mayo mendukung karona sebagai simbol kekuasaan yang didukung oleh seperangkat hubungan relasi-relasi kekuasaan yakni: (1) relasi kekuasaan berdasarkan keyakinan (Ezam, Zozom, Ima, Mayo) terpusat pada : (a) keyakinan pada Alawi, Afli, Azz, Anep, Demo, Torem; (b) Animha (manusia sejati); dan (c) Ritus Alngi-Alngi. (2) Berkaitan dengan relasi kekuasaan dalam struktur sosial, terpusat pada: (a) Subordinasi wanita; (b) kekuasaan benahor anem, mitawal boon anem, dan pakas anem, dan (c) Yemesrau Data yang diperlukan, dihimpun melalui suatu penelitian lapangan dengan menggunakan metode pengamatan terlibat dan wawancara secara mendalam. Hasil yang diharapkan dari penelitian ini berupa pelukisan mendalam tentang adat kebiasaan, pranata yang mengatur karona sebagai simbol kekuasaan yang berhubungan dengan makna ilahi (Mahi kalau), sakral (Aman), perkasa (Mahi Kasis), kekuasaan (Mahi Kalau), kekuatan (Kasis), penyeinbuh (Mahi Mboa), penyubur (Mahi), dan pembunuh (Mahi Lavay) yang diaplikasikan dalam kehidupan orang Malin anim. Sedangkan analisa penulisan dengan menggunakan pendekatan empirik kualitatif Adapun kesimpulan teoritisnya yaitu bahwa Karona simbol kekunsaan. The dissertation under the title of: ?THE SYMBOL OF POWER: Karono in Malin Anim Culture in Merauke, Papua", has more emphasis to the symbol of power analysis. The karono element has influenced the arising of various traditional activities in the life of Malin anim people and making karono as an important obyect. The Malin anim people based on the stream of workshipping Ezam, Zozom, Imo, and Mayo have supported karona as the symbol of power as well as supported by a set of interconnected relationships with the power, namely: (1) power relationship based on faith (Ezam, Zozom, Imo, Mayo) which is concentrated in: (a) faith in Alawi, Aili, Azz, Anep, Demo, Totem; (b) Animha (genuine human being); and (c) Alngi-Alngi ritual. Relating to the power relationship in social structure, it is concentrated in: (a) women subordination; (b) the power of benahor anem, mitawal boon anem and palms anem, and (c) yemesrov. The required data is collected through a field research by applying the method of involved observation and in-depth interview. The result as expected from this research in the form of in-depth description on traditional customs, protocol which regulates karona as the symbol of power as associated with the meaning of divinity (mohi kolau), sacral (amun), might (mahf kosis), power (mahi kalau), strength (kasis), healer (mahi mboa), fertilizer (mahr), and killer (mahi lavay) as applied in the life of Malin anim people. Whereas the analysis on the writing is conducted by applying qualitative empirical approach. As for its theoretical conclusion, namely that of karona as the symbol of power.
Depok: Fakultas Ilmu Sosial dan Ilmu Politik Universitas Indonesia, 2008
D897
UI - Disertasi Open  Universitas Indonesia Library
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Dewi Ladiawati
Abstrak :
This dissertation focuses on corporate organization culture. Through the case study conducted on PT. Bank Ralcyat Indonesia, Tbk, Parung unit, Bogor, West Java, this dissertation presents problems concerning the mechanism of realizing corporate organization culture, specifically with regards to the social relations within the company and its working environment. Based on the result of the research, conducted from January to June 2005, using participatory observation and in-depth interviews as the main methods of data collection, this dissertation describes how values and nouns of t.he company are socialized and internalized through various activities. These activities, which are ritualistic in nature, develop, maintain and strengthen solidarity and working order in the company, as well as the loyalty and interest of the company's customers. For an organization, values are regarded as determinants of the character of the organization. With the existence of values, the members of the organization create an identity for themselves. This feeling of togetherness what renders the values effective.
Depok: Fakultas Ilmu Sosial dan Ilmu Politik Universitas Indonesia, 2006
D814
UI - Disertasi Membership  Universitas Indonesia Library
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Sifatu, Wa Ode
Abstrak :
ABSTRAK
Fenomena tawuran yang telah menjadi pola di Kampus Perak, mendorong penulis untuk mencari akar masalah melalui pendekatan kebudayaan dengan metode etnografi. Penelitian menggunakan paradigma/teori Foucault, Giddens, dan Bourdieu tentang kekuasaan, dapat mengungkapkan akar tawuran. Mahasiswa di Kampus Perak merepresentasikan masyarakat Sultra yang tidak memiliki kebudayaan dominan mengakibatkan perebutan sumber-sumber kekuasaan dan ekonomi sangat ketat dan berpotensi konflik. Kesejarahan membentuk pengelompokan berdasarkan etnis. Kelompok dominan merendahkan kelompok marginal disebut barata, sebaliknya kaum marginal menolak, merupakan cermin gejala umum dalam masyarakat yang lebih luas. Keterampilan bela diri silat yang semestinya untuk melindungi keamanan dan keselamatan diri, sebaliknya digunakan untuk tawuran telah menjadi kebudayaan para pelaku dan orang-orang yang mengambil keuntungan. Mahasiswa pemenang tawuran mendapatkan kans yang besar menuju posisi sebagai pemimpin kelompok, pemimpin organisasi, hingga birokrat. Dana operasional tawuran bersumber dari tokoh-tokoh Bapak atau Ibu sosial disebut Dalang untuk mendapatkan Pasukan Tertutup (Pastup) sebagai pelindung dan penjaga keselamatan ketika berkontestasi atau mempertahankan kedudukan di birokrasi. Cara tersebut bertentangan dengan kearifan lokal masyarakat yaitu pola pikir kaghati (layang-layang) dan pola tindak toba (proses belajar tindakan) manusia sebagai bagian dari alam semesta. Mahasiswa dari kelompok etnis sub-ordinat atau kaum marginal harus berjuang secara berkelompok dan berkoalisi untuk mendapat kesetaraan dan diperhitungkan. Upaya birokrat Kampus Perak mengatasi tawuran antar kelompok mahasiswa selama ini melalui pendekatan hukum dan dialog antar tokoh masyarakat tidak efektif, tetapi justru menaikkan popularitas individu bermakna sebagai pejuang dan solider kelompok. Melalui proses penelitian, ditemukan kelompok mahasiswa Kaghati-Toba melawan kelompok Dalang-Barata sebagai ide budaya yang ajeg bersifat being, menggunakan tiga ujung kemampuan yaitu ujung lidah, ujung penis, dan ujung badik sebagai wujud budaya yang cair dan bersifat becoming. Dalam pardigma kekuasaan Foucault, Giddens, dan Bourdieu, bila penggunaan kekerasan akan menyakiti pikiran, sedangkan tawuran mengintervensi pikiran dan menyakiti tubuh atau fisik.
ABSTRACT
The phenomenon of engage in a gang fight which has become a pattern in Kampus Perak, to drive the writer to look for the problems root through cultural approach by ethnography method. This research used paradigms or theories of Foucault, Giddens, and Bourdieu?s power, which express the root of engage in a gang fight. The students from sub-ordinate ethnic or marginal of social community have to struggle as groups and coalitions to have equality and accounted in Kampus Perak are representation Southeast Sulawesi communities which have not dominant cultures have consequences of power resources and economic fighting too tight and having conflict potentials. The students historical in Kampus Perak formed groups based on ethnicity. The dominant group lowered barata as the marginal groups, in turned over the marginal groups refuse as the mirror of general indication in the larger community. Silat as a self-defense skill to save the security and safe, in turned over uses the need to engage in a gang fight had become a culture of doers and people who take advantages. The winner student of the engage in a gang fight has big chance ahead to the position as group leader, organization, and bureaucrat. The operational fund resource of engaging in a gang fight from prominent figures of Social Fathers or Mothers mentioned as Dalang for having courage troops as safety protectors and guards whenever contestation or to defense position in bureaucracy. This method is in contradiction with community local values such as kaghati mind patterns (kites) and toba action patterns (action learning patterns) of humans as parts of universe. The efforts of Kampus Perak bureaucrat contend of engage in gang fight of the students so far through law and dialogue approaches un effective, but exactly cause individual popularity significant as freedom fighter and group solidarity. Through the research process, found that the kaghati-toba against Dalangbarata as the culture idea which stable and characterized as ?being?, utilized the three capabilities as tongue, penis, and badik as the implementation of culture which melt and characterized ?becoming?. In the power paradigm of Foucault, Giddens, and Bourdieu, if using the violence will hurt the mind, while the fighting, beside will be intervention the mind, will be hurt the physic or body.
2013
D1404
UI - Disertasi Membership  Universitas Indonesia Library
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Raden Roro Yvonne Triyoga Hoesodoningsih
Abstrak :
Fokus penelitian ini adalah untuk memahami kekuasaan yang implisit dalam politik ritual di Pondok Ranggon dikonstruksi oleh relasi dualitas pelaku seni pertunjukan dan pelaku ritual hajat bumi dengan struktur masyarakat Jakarta. Untuk dapat memahami kekuasaan itu bekerja, penelitian ini menggunakan metode etnografi yang dielaborasi dengan etnokoreologi Konstruksi kekuasaan pada penelitian ini bermuara pada transformasi dan komodifikasi. Hasil penelitian menunjukkan transformasi pada seni pertunjukan Topeng Betawi, seni pertunjukan Wayang Golek, seni pertunjukan Tanjidor, seni pertunjukan Ondelondel serta terdapat transformasi pada proses ritual hajat bumi Pondok Ranggon meliputi ritual awal dan akhir dari Arak-arakan serta transformasi Baritan. Komodifikasi terjadi pada seni pertunjukan Topeng Betawi, seni pertunjukan Wayang Golek, seni pertunjukan Tanjidor, seni pertunjukan Ondel-ondel serta komodifikasi pada proses ritual hajat bumi Pondok Ranggon yang melingkupi Komodifikasi ruang sarana dan prasarana, Komodifikasi Panjat Pinang serta Komodifikasi Paradoks. Temuan penelitian ini memperkaya teori-teori strukturasi Anthony Giddens dengan memaparkan contoh kasus relasi dualitas pelaku dengan struktur, yaitu relasi dualitas pelaku seni pertunjukan serta pelaku ritual hajat bumi Pondok Ranggon dengan kondisi struktur masyarakat Jakarta yang mengkonstruksi kekuasaan. Temuan penelitian ini juga memperkaya pemahaman mengenai batas-batas dualitas, yaitu dengan menunjukkan bahwa relasi dualitas pelaku dengan struktur yang mengkonstruksi kekuasaan hadir dan sekaligus memproduksi transformasi dan komodifikasi.
This research focus to understand implicit power in ritual politic located in Pondok Ranggon constructed by duality relation between performing art actor and Hajat Bumi ritual actor with structure of Jakarta society. To conceive how such power works, this research utilizes ethnographic method elaborated with etnochoreology. Power construction in this research results transformation and commodification. Research results show transformation in Topeng Betawi performing art, Wayang Golek performing art, Tanjidor performing art, Ondelondel performing art and also occurred in the Hajat Bumi ritual process including initial and the end of Arak-arakan also Baritan transformation. Commodification can be found in Ondel-ondel performing art along with Hajat Bumi ritual process Pondok Ranggon consist of Facility Room Commmodification, Panjat Pinang Commodification, and also Paradox Commodification. Research product enrich Anthony Giddens? structure theories with explaining an example of duality relation between actor and structure, in this case relation between performing art actor and Hajat Bumi ritual actor with structure of Jakarta society, constructing power. Result of this research enlighten also duality boundaries, specifically showing that duality relation between actor and structure constructing power exist and simultaneously producing transformation and commodification.
Depok: Universitas Indonesia, 2016
D2169
UI - Disertasi Membership  Universitas Indonesia Library
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Liria Tjahaja
Abstrak :
Disertasi ini membahas tentang bagaimana di tengah arus perubahan zaman (globalisasi), komunitas orang Tionghoa diaspora yang merupakan umat Katolik di Gereja Toasebio tetap menyelenggarakan tradisi ritual makan bersama (jùcān) untuk membangun dan mempererat ikatan guānxì sebagai strategi pemertahanan identitas yang berperan menjaga kelangsungan hidup komunitasnya. Di samping itu, akan dijelaskan pula bagaimana Gereja Katolik menggunakan prinsip guānxì sebagai salah satu sarana/pintu masuk dalam menjalankan karya misinya yang semakin kontekstual di kalangan umatnya yang berlatar belakang etnis Tionghoa dan hidup di tengah masyarakat urban. Kasus orang Tionghoa Katolik di Toasebio menunjukkan bahwa dalam strategi pemertahanan identitasnya, nilai-nilai budaya Tionghoa digunakan sebagai sarana dan pedoman untuk meredefinisikan keberadaan komunitas etnis Tionghoa di tengah-tengah masyarakat yang terus berubah. Pemahaman nilai-nilai budaya yang dianut bersama sebagai komunitas etnis, menjadi elemen penting yang menyatukan orang-orang Tionghoa diaspora di Toasebio. Dalam konteks guānxì, memori dan kesadaran kolektif akan nilai nilai kebudayaan bersama tersebut selalu dihadirkan dan dikonstruksi dalam berbagai simbol kebudayaan yang terwujud melalui ruang/tempat tertentu (place), bahasa, aktivitas dan benda-benda yang secara representatif mencerminkan identitas dari komunitas yang ada. Seluruh strategi pemertahanan identitas yang diupayakan oleh komunitas Tionghoa diaspora di Toasebio hanya mungkin terwujud karena Gereja Katolik mau bersikap akomodatif , terbuka untuk mengadakan dialog kebudayaan serta mampu menciptakan suatu kondisi ataupun habitus yang nyaman bagi umatnya yang berlatar belakang etnis Tionghoa. Sikap Gereja tersebut juga dapat menjadi strategi pemertahanan identitas Gereja dalam mendukung misinya di tengah kehidupan masyarakat modern Metode penelitian etnografi yang digunakan dalam disertasi ini memilih aktivitas ritual makan bersama (?jùcān? ) sebagai entry point untuk mengungkapkan berbagai realitas sosial yang menjadi fokus dari kajian disertasi.
This dissertation describes about how in the midst of changing times (globalization), communities of the Chinese diaspora who are Catholics at the Toasebio Church, keep organizing the ritual tradition of eating together (jùcān) to build guānxì, a strategy of identity maintenance which is useful in maintaining the continuity of the community life. Moreover, this dissertation would also explain how the Catholic Church uses the principle of guānxì as one means or entrance for the contextual mission of the church among his people who have Chinese descent and live in urban society. The case of the Chinese Catholic Toasebio shows that in the strategy of identity maintenance, Chinese cultural values are used as means and guidelines to redefine the existence of the Chinese ethnic community in the midst of a society that continues changing. The understanding of cultural values of the group as an ethnic community, becomes an essential element that unites the Chinese diaspora in Toasebio. In the context of guānxì, memory and collective consciousness associated with cultural values of community is always presented and constructed through a variety of cultural symbols which are embodied in a specific space or place, language, activities and objects which representatively mirror the identity of the community The strategy of identity maintenance used by the community of Chinese diaspora in Toasebio is only possible because the Catholic Church is willing to be accommodative andto open a dialogue of culture and is able to create a condition or habitus that is comfortable for his people who haveChinese descent. Thus, the Church?s attitude can also be astrategy of identity maintenance of the Church in supporting its mission in the life of modernsociety. This dissertation applies ethnographic methods and chooses the ritual activity of eating together ("jùcān") as an entry point to reveal a variety of social reality which becomes the focus of this research dissertation.
Depok: Universitas Indonesia, 2016
D2172
UI - Disertasi Membership  Universitas Indonesia Library
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Saharuddin
Abstrak :
I would like to point out through this dissertation that the network established among the institutions have a significant contribution in the firmation and integration occurs through a series of cooperation and competition among actors in the use of scarce resource based on the 'surplus' possessed by each party. The foundation of cooperation and competition is built through patterns of relationship that is developed by three categories of Aceh Besar fisherman economic main actor; i.e. lake boat, pawang, and toke bangku (actors of the base-structure). The relationship system of cooperation and competition that runs parallel to the symmetrical relationship paterns succeed to avoid the symptom of 'patronage' as often in every fisherman community in other parts of Indonesia. I would like to point out the symptom of the above integration by observing the behavior of actors in the fish catching system of Aceh Besar, Nanggroe Aceh Darussalam Province like toke boat, pawang, and toke bangku, and other actors related to them in the frame of economic purposed such as margee, pengrajin ikan asin (salted-fish maker), aneuk pukat, and becak laut, or others i called as periphery actors. Each of the mentioned actors acts as key actor in the expansion of cooperation networking and competition among fisherman. Outside of the above two actor categories: there are auxiliaries that o called as environmental components such as aoutside capital provider, panglima laot lhok, panglima laot provinsi, and the clement from the government. Such environmental componen possess the functions to facilitate, suppress, limit, and control the actions of actors especially the actions of actors in the 'base structure'. The effect of environment pressure has caused Aceh fisherman to get stuck in the middle of the two main powers. The first is the power came from the land in the form of coastal resource exploitation that significantly affect the traditional fisherman's way of life. Th second is the power came from the sea that the development of global capitalist in the sector of marine resource exploitation has produced large capitalized fish catchers that over exploit marine resource which make the traditional fisherman' yield significantly decrease. Such a power is the result of the cooperatio. between the government's policy and the capitalist. In the mean time, th institution of Lembaga Adat Laor/Pan lima Laot of Nanggroe Aceh Darussalar. Province gives strong pressure to panglima laot lhok, so that the panglima lac llwk then lost his autonomy. In confronting the environmental pressure that occurs in the fish catching sector, the economic actor of Aceh Besar traditional fishermen try to empower the 'surplus' they have and by using the institution and the existing inter-institution network; such as familial network, cooperation network by complementing 'surplus' - toke boat. pawang , and toke bangku, panglima laot institution and state institution; although the las institution is applid limited to only certain actors.
Depok: Fakultas Ilmu Sosial dan Ilmu Politik Universitas Indonesia, 2006
D821
UI - Disertasi Membership  Universitas Indonesia Library
cover
Lubis, Zulkifli
Abstrak :
ABSTRAK
Disertasi ini membahas gejala environmentaliti friksional dalam upaya-upaya pengendalian kebakaran lahan gambut yang berulangkali terjadi sejak 1990an di areal gambut eks Proyek PLG, Kabupaten Kapuas, Kalimantan Tengah. Upaya-upaya pengendalian kebakaran yang sudah banyak dilakukan pemerintah dan pihak-pihak lain melalui beragam program belum berhasil menyelesaikan masalah kebakaran berulang. Studi ini berusaha mencari penjelasan mengapa program-progam yang ada belum mampu melahirkan subjek-subjek peduli lingkungan atau mengubah kultur membakar menjadi anti-membakar dalam konteks pengelolaan lahan gambut. Suatu kajian etnografi multi-aktor menggunakan perspektif/governmentaliti environmentaliti dilakukan di desa-desa partisipan proyek KFCP (Kalimantan Forests and Climate Partnership) di kawasan Mantangai, Kabupaten Kapuas. Pengumpulan data dilakukan dalam kurun waktu 2010-2015, menggunakan metode pengamatan berpartisipasi, wawancara mendalam, dan dukungan penelaahan bahan-bahan sekunder. Temuan kajian menunjukkan bahwa upaya kepenatakelolaan lingkungan melalui intervensi regulasi dan program rehabilitasi tidak berhasil membentuk subjek-subjek peduli perlindungan lingkungan, sebaliknya lebih cenderung melahirkan aktor-aktor yang berpandangan miopik dan bertindak pragmatik. Gejala budaya environmentaliti friksional itu menjadi hambatan bagi efektivitas upaya-upaya pengendalian kebakaran berulang di lahan gambut.
ABSTRACT
This dissertation discusses on the phenomenon of lsquo frictional environmentality rsquo in the efforts of controlling peatland fires that have repeatedly occurred since the 1990s in the peatland area of ex PLG Project in Kapuas District, Central Kalimantan. Fire control efforts that have been conducted numerously by the government and other parties through a variety of programs have not been able to solve the problem of recurrent fire events. This study aims to examine why the existing programs are still unable to create environmental subjects who care about environmental protection. A multi actor ethnographic study by using the perspective of governmentality environmentality was conducted in the KFCP Kalimantan Forest and Climate Partnership participative villages in the region of Mantangai, Kapuas District. Data collection was done in the period of 2011 2015 using participant observation, in depth interviews and the support of secondary materials studies. The findings of this study show that environmental management efforts through the intervention of regulations and rehabilitation programs are unsuccessful in forming environmental subjects, instead, it is more leanings to create myopic viewed and pragmatically actioned actors. The cultural phenomenon of lsquo frictional environmentality rsquo thus become a hindrance to the effectiveness of fire control efforts in peatland areas. Keywords frictional environmentality, multi actor ethnography, regulations, rehabilitation programs, ex PLG Project, Central Kalimantan.
2017
D2386
UI - Disertasi Membership  Universitas Indonesia Library
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