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Relevant bibliographies by topics / Bentian Dayak (Indonesian people)

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Academic literature on the topic 'Bentian Dayak (Indonesian people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Bentian Dayak (Indonesian people)"

1

Ahyat, Ita Syamtasiyah. "Masyarakat Dayak di Kesultanan Kutai pada Abad Ke-19." Paradigma, Jurnal Kajian Budaya 1, no. 1 (March 4, 2016): 28. http://dx.doi.org/10.17510/paradigma.v1i1.3.

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<p>The Dayak people of Kalimantan, who have occupied in the territory of Kutai Sultanate, the water kingdom along the riverbank and the upper course of the Mahakam, live by trading in the river ways. The Dayak people consist of eleven tribes; the Kenyah, Kayan, Bahau, Tunjung, Benua, and Bentian, were only some of them. They were governed under the sovereignty of the Sultanate of Kutai which had made easier for the colonial government to subdue the territory. However, the people of Kutai found ways to accept the Dayak, and vice versa. They sold forest produce, such as resin, birds’ nests,rice, and wax. At the time when the Dutch annexed the area under her state, the Dayak was prohibited to do business, and the Dutch became the sole proprietor of the region, exploiting rattan besides others.</p>

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Latif, Fauzia. "Tarian dan Topeng Hudoq Kalimantan Timur: suatu Kajian Filsafat Seni." Humaniora 4, no. 1 (April 30, 2013): 712. http://dx.doi.org/10.21512/humaniora.v4i1.3481.

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Indonesia is a rich country of arts and cultures. Dayak culture is one example. Dayak community has distinctive and unique of culture, from art, social system, to belief system. Hudoq mask and dance are samples of the culture of East Kalimantan Dayak community which are not decorative shapes and motifs only, but also full of philosophical meaning and symbol of the community’s faith. The results of this study are very important to record the progress of Dayak culture from ancient to present time, as well as to preserve the high values of Dayak community, as Indonesian people. This study can be used as materials in further Indonesian culture studying and served as examples to the upcoming art design world.

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3

Nugroho, Mardi. "SIKAP MASYARAKAT TERHADAP BAHASA IBUNYA: DAYAK LENGILU, BENGGOI, DAN PAKKADO (SOCIETY ATTITUDE TOWARDS MOTHER TONGUE: DAYAK LENGILU, BENGGOI, AND PAKKADO)." Kadera Bahasa 10, no. 1 (December 20, 2018): 23–31. http://dx.doi.org/10.47541/kaba.v10i1.41.

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The speakers of Dayak Lengilu language are only four people in 2000. The condition of the language is almost extinct. In 1989, the speaker of Benggoi language were 350 people. According to society information, in Kecamatan Kalukku, Kabupaten Mamuju, Sulawesi Barat, there is Pakkado language which the condition is endangered. Local languages with few speakers and local languages whose condition is almost extinct or endangered should be prioritized for protection. Knowing the attitude of the society toward the local language is important in the revitalization program local languages usage. The mother tongue for most Indonesian citizens is the local language. The problem of this research is how the attitude of society toward their mother tongue, especially the Dayak Lengilu, Benggoi, and Pakkado people? The purpose of this research is to know the attitude of Dayak Lengilu, Benggoi, and Pakkado people towards their mother tongue. This research uses quantitative method. The data were collected by using questionnaire. Data processing is done quantitatively with simple statistics. Language attitude theory, measurement scale determining theories, questionnaire compiling, and questionnaire validity test theory were used in this research. The result shows that the attitude of Dayak Lengilu, Benggoi, and Pakkado language is positive. This study recommends that the results of this study can be used as a consideration in the local language protection program.

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Wahyuni, Sri. "PELAKSANAAN PERKAWINAN CAMPUR BEDA AGAMA ANTARA WARGA MELAYU MALAYSIA DAN DAYAK KALIMANTAN DI DAERAH PERBATASAN SAMBAS KALIMANTAN BARAT (Antara Living Law dan Hukum Positif Indonesia)." Al-Ahwal: Jurnal Hukum Keluarga Islam 9, no. 1 (March 1, 2017): 31. http://dx.doi.org/10.14421/ahwal.2016.09103.

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This article discusses about the implementation of mix and interreligious marriages among the Indonesian people of Dayak, Kalimantan and Malaysian people of Muslim Malayu in Sarawak, which is in the boarder of Indonesia-Malaysia. These two of groups live together as one unity of etnic in the boarder area. They are not separated by the boarder of two states. They live in tolerance among the different religions such as Dayak etnic who majority is Christian and Malay who are Muslims. The mix and interreligious marriage are conducted according to adat law, and it is also compatible to Indonesia law which is religious law according to Article 2 (1) and (2) of Indonesian Marriage Law. Therefore, interreligious marriage can’t be conducted formally, but they have interreligious marriage by changing their religious identity to follow the other spouses. For the example, a Christian who wants to marry a muslim and conduct their marriage according to Islamic law which is registed in KUA, he or she must follow the muslim religion, and vice versa.[Artikel ini mendiskusikan tentang pelaksanaan campur beda agama antara orang Dayak, Kalimantan berkewarganegaraan Indonesia dengan muslim Melayu, Serawak berkewarganegaan Malaysia di perbatasan Indonesia-Malaysia. Keduanya hidup bersama sebagai satu kesatuan etnik di daerah perbatasan. Mereka tidak dipisahkan oleh perbatasan dua negara. Mereka tinggal dalam lingkungan yang memegang teguh toleransi antara agama-agama yang berbeda seperti Dayak yang mayoritas Kristen dan Melayu yang Muslim. Perkawinan campur beda agama dilakukan menurut hukum adat dan didasarkan pada hukum Indonesia yang sesuai dengan Pasal 2 (1) dan (2) UU Perkawinan. Oleh karena itu, Perkawinan campur tidak dapat dilakukan secara formal, tetapi mereka memiliki cara dengan mengubah identitas agama mereka untuk mengikuti pasangan lainnya. Misalnya, seorang Kristen yang ingin menikah dengan muslim dan mereka melakukan perkawinan menurut hukum Islam yang dicatat di KUA, seorang calon isteri atau calon suami harus mengikuti tata cara Islam, begitu sebaliknya.]

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5

Wahyuni, Sri, and Aditia Aditia. "PENGARUH PEMBERIAN EKSTRAK BAWANG DAYAK TERHADAP PERUBAHAN TEKANAN DARAH PADA PENDERITA HIPERTENSI DI DESA TANGKAHEN KECAMATAN BANAMA TINGANG KABUPATEN PULANG PISAU KALIMANTAN TENGAH." Jurnal Kesehatan 6, no. 1 (June 29, 2019): 68–77. http://dx.doi.org/10.35913/jk.v6i1.117.

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Latar Belakang: Hasil Riset Kesehatan Dasar (2013), secara nasional terjadi peningkatan prevalensi hipertensi berdasarkan wawancara dari 7,6% pada tahun 2007 menjadi 9,5% pada tahun 2013. Prevalensi hipertensi pada penduduk umur 18 tahun ke atas di Indonesia adalah sebesar 25,8%. Data Dinas Kesehatan Provinsi Kalimantan Tengah 2015 terdapat 10 kabupaten/kota yang melaporkan hasil pengukuran tekanan darah pada penduduk yang berusia ≥ 18 tahun, terdapat 68.922 orang (23,20%) yang menderita hipertensi. Salah satu cara mengatasi hipertensi yakni dengan menggunakan ekstrak tanaman Bawang Dayak. Tujuan: Mengetahui pengaruh pemberian ekstrak Bawang Dayak terhadap perubahan tekanan darah pada penderita hipertensi di Desa Tangkahen, Kecamatan Banama Tingang, Kabupaten Pulang Pisau, Kalimantan Tengah tahun 2017. Metode: Desain penelitian Pre-experimental Design dengan rancangan One-group Pretest-posttest Design. Jumlah populasi dan sampel 30 orang dengan teknik sampling total populasi. Analisa data menggunakan Paired-Sample T Test. Hasil: Nilai rata-rata MAP pretest 117,23 mmHg dan nilai rata-rata posttest 112,02 mmHg, perubahan rata-rata MAP tekanan darah 5,21 mmHg. p value < α, yakni 0,000 < 0,05 yang berarti H0 ditolak dan Hα diterima. Kesimpulan: Ada pengaruh pemberian ekstrak Bawang Dayak terhadap perubahan tekanan darah pada penderita hipertensi di Desa Tangkahen, Kecamatan Banama Tingang, Kabupaten Pulang Pisau, Kalimantan Tengah tahun 2017. Saran: Penderita hipertensi dapat menggunakan tanaman Bawang Dayak untuk mengatasi penyakit hipertensi. Sebagai dasar bagi peneliti lainnya dalam mengembangkan penelitian terkait tanaman Bawang Dayak dan hipertensi. Kata kunci : Ekstrak Bawang Dayak - Tekanan Darah - Hipertensi. ABSTRACT Background: The Result of Basic Health Research (2013), there was an increase in hypertensive prevalence based on interviews from 7,6 in 2007 to 9,5 in 2013. The prevalence of hypertension in Indonesian residents aged ≥ 18 years was 25,8%. According to data from Health Service of Central Kalimantan Province in 2015, there were 10 regencies/cities reporting results of blood pressure measurement of the residents aged ≥ 18 years, where 68,922 residents (23.20%) had hypertension. One of the ways to control hypertension is using the extract of Dayak Onion. Objective: To examine the effects of Dayak Onion extract on blood pressure of people with hypertension in Tangkahen Village, Banama Tingang Subdistrict, Pulang Pisau Regency, Central Kalimantan in 2017. Method: This research employed Pre-Experimental Design using One-Group Pretest-Posttest Design. The population and sample consisted of 30 participants collected using total population sampling technique. Data were analyzed using Paired-Sample T-test. Result: The average value of MAP pretest 117,23 mmHg and the average value of MAP posttest 112,02 mmHg, average change in blood pressure MAP 5,21 mmHg. p-value < α, i.e. 0.000 < 0.05, it means H0 is rejected while Hα is accepted. Conclusions: Dayak Onion extract has an effect on the decrease of blood pressure of people with hypertension in Tangkahen Village, Banama Tingang Subdistrict, Pulang Pisau Regency, Central Kalimantan in 2017. Suggestions: People with hypertension can use Dayak Onion to control hypertension. Moreover, it can be used as a basis for other researchers to develop research about Dayak Onion and hypertension. Keywords: Dayak Onion Extract - Blood Pressure - Hypertension.

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6

West, Paige. "Anna Tsing. Friction: An Ethnography of Global Connections. Princeton and Oxford: Princeton University Press, 2005." Comparative Studies in Society and History 47, no. 3 (July 2005): 667–68. http://dx.doi.org/10.1017/s0010417505220297.

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In Friction, Anna Tsing uses logging practices and timber consumption, environmental activisms and ideas about nature, local loss of livelihood and local despair over the loss of forest-as-life (as opposed to forest-as-resources), and Indonesian nation-making through business practices and international investment as her entry points for a richly argued and ethnographically nuanced analysis of the social processes by which the spatial, discursive, and metaphoric sites that have come to be known as the ‘local’ and the ‘global’ are made by each other. Her ethnographic contribution is her ability to demonstrate multiple experiences of events—from Meratus Dayak elders to Indonesian environmentalists, from Indonesian businessmen to consumers in an IKEA, from the Korean Development Company to Freeport McMoRan—which each person and institution understands and narrates differently. Indeed, Tsing shows that these people and institutions understand events and misunderstand each other in profound ways, but that the misunderstandings are productive, creating the social fact that is the Indonesian forest.

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Pasha Karim, Zahlul. "Relasi FPI dengan Dayah dalam Penegakan Syari’at Islam di Aceh." Jurnal Sosiologi Agama Indonesia (JSAI) 1, no. 3 (March 15, 2021): 228–37. http://dx.doi.org/10.22373/jsai.v1i3.789.

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This article attempts to answer why FPI's relationship with Dayah in Aceh is so close. This condition is seen in contrast to several other areas in Indonesia that are seen to experience frequent collisions. This article shows that the relations between FPI and Dayah groups in Aceh occurred for several reasons: first, the FPI organization in Aceh was led by Dayah people and used the Dayah santri network as a mass base. When FPI entered Aceh, the idea was rejected by some senior Acehnese scholars. After FPI succeeded in approaching young people from the Dayah circles, such as Muslem Attahiry, FPI's progress was seen to be very strong and succeeded in establishing its influence in some Dayah. Second, FPI in Aceh has the right space on the issue they are raising, namely Islamic Syari'at. Politicians who need an image of taking sides with shari'ah need to use FPI, either directly or indirectly. Third, the character of Acehnese people who are fanatical and like religious symbols so they don't care less about FPI's background. The people of Aceh will accept it as long as they (FPI) wrap their actions and agendas with narratives and religious symbols. Abstrak Artikel ini berusaha menjawab pertanyaan tentang mengapa hubungan FPI dengan Dayah di Aceh sangat dekat. Kondisi ini terlihat kontras dengan beberapa daerah lain di Indonesia yang terlihat sering mengalami benturan. Artikel ini menunjukkan bahwa relasi FPI dengan kalangan Dayah di Aceh terjadi karena beberapa sebab: pertama, organisasi FPI di Aceh dipimpin oleh orang Dayah dan menggunakan jaringan santri Dayah sebagai basis massa. Awal FPI masuk ke Aceh, idenya sempat ditolak oleh sejumlah ulama senior Aceh. Setelah FPI berhasil mendekati orang-orang muda dari kalangan Dayah, seperti Muslem Attahiry, kiprah FPI terlihat amat kuat dan berhasil menancapkan pengaruhnya di sejumlah Dayah. Kedua, FPI di Aceh memiliki ruang yang tepat pada isu yang mereka angkat, yaitu syari’at Islam. Politisi yang perlu citra keberpihakan pada syari’at perlu menggunakan FPI, baik secara langsung atau tidak langsung. Ketiga, karakter masyarakat Aceh yang fanatik dan menyukai simbol-simbol keagamaan sehingga kurang peduli dengan latar belakang FPI. Masyarkat Aceh akan menerima sejauh mereka (FPI) membungkus aksi dan agenda mereka dengan narasi-narasi dan simbol-simbol agama.

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8

Achwan, Rochman. "The Fountain of Love Credit Union: A Vibrant Microfinance Institution in a Hostile Inter-Ethnic Society." Asian Case Research Journal 16, no. 01 (June 2012): 93–114. http://dx.doi.org/10.1142/s0218927512500046.

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The Fountain of Love Credit Union (FLCU) is a rare example of a vibrant microfinance institution in Indonesia. Located at the heart of a hostile inter-ethnic society in the province of West Kalimantan, the FLCU invents unique types of social capital and financial organization that bolster its unparallel financial performance. In recognition of this achievement, the Indonesian government presented the FLCU with the 2005 Award for Small-Medium Corporate Excellence. Decades of inter-ethnic hostility inspired school teachers to establish the FLCU in 1987. They dreamt of creating a big microfinance institution and promoting the economic well-being of the Dayak ethnic group. The Dayak, one of Kalimantan's two largest ethnic groups, defines itself as disadvantaged. A sense of grievance evolving around these issues culminated in a series of ethnic conflicts. Today, after more than two decades of operations, the FLCU has not only won the trust of most Dayak people but also inspires other ethnic groups to establish microfinance institutions. This environment has allowed unique types of social capital and financial organization to flourish. The Fountain of Love Foundation (FLF), the parent organization of the FLCU, has set up a variety of social and economic organizations. They work in partnership with the FLCU in all aspects of its business, from recruiting, disciplining, and empowering clients to weaving organizational networks with other microfinance institutions. The latter plays a vital role in curbing the penetration of modern micro banking in the province. The FLF, therefore, has become an ethnic-based conglomerate in which the FLCU functions as one of its driving forces. However, the FLCU faces a number of hurdles. Almost all FLCU clients, in rural and urban areas, are of the Dayak ethnic group. From organizational and policy points of view, the legal status of the FLCU is vulnerable as its assets grow beyond the mandatory requirement of the current banking law.

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Syahrin, Alif Alfi, and Bunga Mustika. "Etnopedagogi Berlandaskan Nilai-Nilai Rumah Betang dalam Pembelajaran Sosiologi." ENTITA: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial 2, no. 2 (December 28, 2020): 199–216. http://dx.doi.org/10.19105/ejpis.v2i2.3923.

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Betang house is a traditional house of Dayak ethnicity which has various values that behavein life. Betang house values are part of the character of the Indonesian people so that theycan be implemented in sociology subjects based on ethnopedagogy.This research uses aliterature study method based on various relevant documents. The results of this studyindicate that in implementing the values of betang houses in class X, XI and XI materials canmake students have character that is sourced from the values of local wisdom in their area,especially in West Kalimantan Province.Furthermore, the use of learning models in sociologysubjects is the use of learning models that are tailored to each material taught to studentssuch as the material in class X and XII used models of lecture and discussion learning.Whilethe class XI material uses the role playing learning model in material about community andmulticultural groups as an effort to provide students with an understanding of local wisdomand efforts to revitalize the values of the Betang house towards social life.

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Misrita, Misrita, Rosdiana Rosdiana, Srie Rosmilawati, and Imam Qalyubi. "Pembuatan Batik Alam Berbahan Tumbuhan Sekitar Rumah." PengabdianMu: Jurnal Ilmiah Pengabdian kepada Masyarakat 5, no. 4 (September 26, 2020): 343–50. http://dx.doi.org/10.33084/pengabdianmu.v5i4.1151.

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Batik is one of Indonesia's cultural arts, which has been integrated with Indonesian people since several centuries ago. However, so far, the batik produced still uses synthetic motifs and coloring, which can contribute to environmental pollution. Hence, people's interest in batik starts to diminish, so it is necessary to find breakthroughs in batik motifs and coloring, which are more environmentally friendly by using natural dyes. One of the natural dyes for batik is to use plant leaves that grow around the house, also called eco print, which is the activity of making leaves with specific patterns on a t-shirt, which produces motifs and colors obtained from the leaves. The target partners involved in community service activities are women's business groups in Palangka Raya, which are under the auspices of the Palangka Raya City Cooperative, Small and Medium Enterprises Agency, namely UKM Bawi Dayak Palangka Raya. This is because the batik produced so far still uses synthetic motifs and coloring. Assistance carried out for this group is to provide insight into knowledge and understanding of the importance of natural coloring and the danger of synthetic dyes. Build and encourage creativity informing design motifs and colors on fabric through the use of leaves that grow around the house. Outcome targets are t-shirt products that use leaves as motifs and natural dyes�introducing natural batik with the use of natural resources around.

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Dissertations / Theses on the topic "Bentian Dayak (Indonesian people)"

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Sillander, Kenneth. "Acting authoritatively : how authority is expressed through social action among the Bentian of Indonesian Borneo /." Helsinki : University of Helsinki, 2004. http://ethesis.helsinki.fi/julkaisut/val/sosio/vk/sillander/actingau.pdf.

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Reed, Carl A. "Toward a contextualized worship among the Dyaks of West Kalimantan, Indonesia." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Davidson, Jamie Seth. "Violence and politics in West Kalimantan, Indonesia." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/10787.

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Sukandar, Rudi. "NEGOTIATING POST-CONFLICT COMMUNICATION: A CASE OF ETHNIC CONFLICT IN INDONESIA." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1178895788.

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Low, Audrey. "Social fabric: Circulating pua kumbu textiles of the Indigenous Dayak Iban people in Sarawak, Malaysia." 2008. http://hdl.handle.net/2100/637.

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University of Technology, Sydney. Institute of International Studies.
Within Borneo, the indigenous Iban pua kumbu cloth, historically associated with headhunting, is steeped in spirituality and mythology. The cloth, the female counterpart of headhunting, was known as women’s war (Linggi, 1999). The process of mordanting yarns in preparation for tying and dyeing was seen as a way of managing the spiritual realm (Heppell, Melak, & Usen, 2006). It required of the ‘women warriors’ psychological courage equivalent to the men when decapitating enemies. Headhunting is no longer a relevant cultural practice. However, the cloth that incited headhunting continues to be invested with significance in the modern world, albeit in the absence of its association with headhunting. This thesis uses the pua kumbu as a lens through which to explore the changing dynamics of social and economic life with regard to men’s and women’s roles in society, issues of identity and nationalism, people’s relationship to their environment and the changing meanings and roles of the textiles themselves with global market forces. By addressing these issues I aim to capture the fluid expressions of new social dynamics using a pua kumbu in a very different way from previous studies. Using the scholarship grounded in art and material culture studies, and with particular reference to theories of ‘articulation’ (Clifford, 2001), ‘circulation’ (Graburn & Glass, 2004) and ‘art and agency’ (Gell, 1998; MacClancy, 1997a), I analyse how the Dayak Iban use the pua kumbu textile to renegotiate their periphery position within the nation of Malaysia (and within the bumiputera indigenous group) and to access more enabling social and economic opportunities. I also draw on the theoretical framework of ‘friction’ and ‘contact zones’ as outlined by Tsing (2005), Karp (2006) and Clifford (1997) to contextualize my discussion of the of the exhibition and representation of pua kumbu in museums. Each of these theoretical frameworks is applied to my data to situate and illustrate my arguments. Whereas in the past, it was the culture that required the object be made, now the object is made to do cultural work. The cloth, instead of revealing hidden symbols and meanings in its motifs, is now made to carry the culture, having itself become a symbol or marker for Iban people. Using an exploration of material culture to understand the complex, dynamic and flowing nature of the relationship between objects and the identities of the producers and consumer is the key contribution of this thesis.

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Books on the topic "Bentian Dayak (Indonesian people)"

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Acting authoritatively: How authority is expressed through social action among the Bentian of Indonesian Borneo. Helsinki: University of Helsinki, 2004.

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2

Kusni, J. J. Dayak membangun: Kasus Dayak Kalimantan Tengah. [Jakarta: s.n.], 1994.

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3

M, Usop Kma. Pakat Dayak: Sejarah integrasi dan jatidiri masyarakat Dayak Daerah Kalimantan Tengah. Palangka Raya: Yayasan Pendidikan dan Kebudayaan Batang Garing, 1996.

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The future of the Dayak Bidayuhs in Malaysia. Kuching, Sarawak: Lynch Media & Services, 2000.

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Sulhan, Muhamad. Dayak yang menang, Indonesia yang malang: Representasi identitas etnik Dayak di media massa. Yogyakarta: Fisipol UGM, 2006.

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Riwut, Tjilik. Kalimantan membangun, alam, dan kebudayaan. 2nd ed. Sleman, Yogyakarta: NR Pub., 2007.

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Nurcahyani, Lisyawati. Kearifan tradisional suku Dayak dalam pelestarian alam: Studi kasus di beberapa daerah di Kalimantan Barat. Pontianak: Lembaga Pengembangan Sosial Ekonomi Rakyat, 2003.

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Riwut, Tjilik. Kalimantan membangun, alam, dan kebudayaan. Yogyakarta: Tiara Wacana Yogya, 1993.

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Maunati, Yekti. Identitas Dayak: Komodifikasi dan politik kebudayaan. Yogyakarta: LKiS, 2004.

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Bamba, John. Dayak Jalai di persimpangan jalan. Pontianak]: Institut Dayakologi, 2003.

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Book chapters on the topic "Bentian Dayak (Indonesian people)"

1

"Writing for Their Lives: Bentian Dayak Authors and Indonesian Development Discourse." In Culture and the Question of Rights, 142–83. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822383819-007.

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