Academic literature on the topic 'Korowai (Indonesian people)'

One of the most frequently encountered representations of West Papuan people internationally today is a photographic or video image of a Korowai or Kombai treehouse (Figure 1). Circulation of these images first exploded in the mid-1990s. In 1994, anArts & Entertainment Channelfilm about Korowai was broadcast in the United States under the titleTreehouse People: Cannibal Justice, and in 1996National Geographicpublished a photo essay titled “Irian Jaya's People of the Trees.” Korowai and Kombai treehouses have since been depicted in dozens of magazine and newspaper articles and twenty television productions, made by media professionals from the United States, United Kingdom, France, Germany, Austria, Sweden, Finland, Japan, Australia, Switzerland, Italy, Croatia, Slovakia, the Czech Republic, Vietnam, and recently West Papua itself. Some representations have had mass global distribution through programming partnerships and satellite transmission agreements, and international editions of major magazines. Recently, several reality television programs have been produced about white travelers' stays in treehouses with Korowai or Kombai hosts. These include an episode ofTribebroadcast on BBC and Discovery in 2005, the six episodes ofLiving with the Kombai Tribeshown on Travel Channel and Discovery International in 2007, and an episode ofRendez-Vous En Terre Inconnuetelevised to much acclaim on France 2 in 2009. Treehouses were widely seen by Australian audiences in 2006 in theSixty Minutessegment “The Last Cannibals,” and during a subsequent media firestorm that surrounded a rival show's unsuccessful effort to film their anchor accompanying a supposedly endangered Korowai orphan boy to a safer life in town. In 2009, a BBC film crew filmed Korowai house construction for the forthcoming blockbuster seriesHuman Planet, and in 2010National Geographicbegan researching a possible second story on Korowai treehouses. In late June and early July 2010, photos of Korowai treehouses were published by newspapers in Indonesia, Singapore, Malaysia, Vietnam, Paraguay, Spain, Romania, Hungary, Turkey, Finland, Germany, France, the United Kingdom, and other countries, to illustrate stories reporting the Indonesian census bureau's announcement that it had counted Korowai thoroughly for the first time (e.g., Andrade 2010; most stories drew their content from Agence France-Presse). In August 2010, production began for a feature-length Indonesian film about physical and romantic travails of Javanese protagonists who sojourn with Korowai in their jungle home; no filming is being carried out in the Korowai area or with Korowai actors, but treehouses figure prominently in the film's early written and visual publicity.

Traditional dwelling in Indonesia is about to change and lead the threatening of extinction that coming from both of inside the community. It is because social and cultural growth in the society tends to dynamic and changes following the globalization and technology development. Technology advances also make a change of function and form of Rumah Tinggi of Korowai tribe. Traditionally, the building process of Rumah Tinggi involves the community, from harvesting the material from nature, processed, assemble to completion. Currently, the function of Rumah Tinggi starts do transform because of material development and construction technic. Material acquisition processes are no longer done manually and communally by indigenous people but have been changed in construction techniques. This Paper describes the resultant of Research aimed to record the transform of Rumah Tinggi of Korowai tribe process. Construction of Rumah Tinggi of Korowai tribe has been relying on traditional technology - manual has been replaced by modern construction techniques involving material, tools, and new method. It discussed four aspects, materials; construction; tools; and distance, using qualitative methods through observation and field interviews, conducted in 2017 which the elaborated with several literature studies.

This article examines a series of interconnected features of the idea of the primitive other that informs international tourists’ travel to visit Korowai people of West Papua, Indonesia. These include: how tourism is constituted as a reflexive inquiry into globalization itself; the cosmological idea of a Manichaean duality of the civilized and the primitive; the status of the primitive as ‘pure’; the idea of primitive closeness with nature; and the primitive’s functional role in a contemporary analog of the Romantic self-forming project of Bildung, which Dumont analyzed as a modified individualism and which I suggest is the driving foundation of the overall complex of stereotypy. My discussion emphasizes the importance of carrying out a cultural analysis of the primitivist stereotypy as a structured ideological system in its own right, by underlining the repetitions and interdependencies between the different facets of the overall ideological formation.

When interacting with other people, we must cooperate during the conversation. By cooperating, it will make the conversation run well and flow smoothly. However, the speaker can violate the maxim and caused understanding. This study aims to analyze violating maxims done by a speaker on ‘‘Sapa Indonesia Malam” news program that consists of two segments. The writers analyze the data by applying the theory of cooperative principle by Grice and using descriptive qualitative method. The result of this study showed that there are sixty-four violating utterances. Relation maxim comes as the most common maxim that violating by the speaker. It occurs twenty-eight times during the conversation. After that, it was followed by quality maxim with twenty-one violation utterances. Then ten times of violation quantity maxim and maxim of manner as the lowest violation because it only occurs five times.

Indonesian forests have abundant non-timber forest products. In Embala Village, rattan is a potential biological wealth. Rattan is usually used by the community as a material for plaiting, rigging, and other purposes. The study aims to describe how the use of rattan and to record the types of rattan from handicrafts by the people of Embala Village, Parindu District, Sanggau Regency. Research methods are carried out by surveys and interview. Data retrieval uses purposive sampling techniques to determine respondents. The result showed that there are 10 types of rattan commonly used by the community in Embala Village, that is: Korthalsia rigida Blume, Calamus javensis Blume, Daemonorops geniculata (Griff) Mart, Calamus caesius Blume, Korthalsia echinometra Beccari, Calamus inops Becc, Calamus manan Miq, Calamus trachycoleus Becc, Daemonorops Melanochaetes Blume, Daemonorops didymophylla Mart. From 10 rattan produces 21 form of handicraft in the form of jarai, bakol, tomikng, raga, oyok podi, pongonae sidu, pongomat tilap, kobab, soo’, pingat, pongampe podi, koranyak, korosah, sapu, simpae, solongko, juah, lokar, jampot, kanol, ntudok. The resulting woven has different uses according to the shapes and size produced such as jarai used to transport firewood from the forest and bakol is used to wash rice into the river.Keywords: Craft, Public, Rattan.

This article departs from the findings of the implementation of the community service program of Literary Studies, Faculty of Cultural Sciences, Universitas Gadjah Mada in the form of providing workshop and assistance in writing fiction works for the Komunitas Jejak Imaji (KJI). KJI is a space of community for writers, poets, and students who carry out the routine of gathering, discussing, and producing literary works. This community is located in Yogyakarta — which culturally has a social climate that supports the existence of literary development and the literary community. In the midst of a pandemic, the demands for innovation on the formation of new habits and new knowledge provide a new field for communities to continue to exist in producing literary works. This service was initiated to spark community awareness to revive its literary space amid the pandemic. The implementation of the service program uses lecture, discussion, and practice methods to produce works about Covid-19 that are ready to be published through the application of research and processing of historical data, as well as social facts in literary works. Even though the story ideas from the 14 works of fiction they wrote were a response to the Covid-19 pandemic, the tendency of their works is not far from the social problems surrounding them. The conceptual framework used to see the tendency of KJI's fiction is Laclau and Mouffe's discourse theory which is to answer the question of how the corona is received and responded to in a political space as well as a literary poetic space. The results of these activities show that the entire works of fiction written by the Imaji Literature Community, tend to put the discourse of globality clashed with various social problems experienced by the Indonesian people in general and local communities in particular during the pandemic. ===== Tulisan ini berangkat dari temuan pelaksanaan program pengabdian kepada masyarakat Magister Sastra, Fakultas Ilmu Budaya, Universitas Gadjah Mada berupa pemberian pelatihan (workshop) dan pendampingan penulisan karya fiksi untuk Komunitas Jejak Imaji (KJI). KJI merupakan salah satu ruang sastrawan, penyair, dan mahasiswa yang ‘menggemari sastra’ melaksanakan rutinitas berkumpul, berdiskusi, dan memproduksi karya sastra. Komunitas ini berlokasi di Yogyakarta—yang secara kultural memiliki iklim pergaulan yang mendukung eksistensi perkembangan sastra dan komunitas sastra di dalamnya. Di tengah pandemi, tuntutan inovasi atas terbentuknya kebiasaan baru dan pengetahuan baru memberikan medan baru bagi komunitas untuk tetap eksis dalam memproduksi karya sastra. Pengabdian ini diinisiasi untuk memantik kesadaran komunitas untuk menghidupi ruang sastranya kembali di tengah pandemi. Pelaksanaan program pengabdian menggunakan metode ceramah, diskusi, dan praktik hingga menghasilkan karya tentang covid-19 yang siap publis melalui penerapan riset dan pengolahan data sejarah, serta fakta sosial dalam karya sastra. Meskipun ide cerita dari 14 karya fiksi yang mereka tulis merupakan respon atas pandemi covid-19, kecenderungan karya-karya mereka tidak jauh dari persoalan sosial di sekitarnya. Kerangka konseptual yang digunakan untuk melihat kecenderungan karya fiksi KJI adalah konsepsi wacana Laclau dan Mouffe yang untuk menjawab pertanyaan bagaimana korona diterima dan direspon dalam ruang politik sekaligus ruang poetik sastra. Dari hasil kegiatan tersebut menunjukkan bahwa keseluruhan karya fiksi yang ditulis oleh Komunitas Sastra Jejak Imaji cenderung meletakkan wacana global yang dibenturkan dengan berbagai persoalan sosial yang dialami masyarakat Indonesia pada umumnya dan masyarakat lokal pada khususnya selama pandemi.

This article departs from the findings of the implementation of the community service program of Literary Studies, Faculty of Cultural Sciences, Universitas Gadjah Mada in the form of providing workshop and assistance in writing fiction works for the Komunitas Jejak Imaji (KJI). KJI is a space of community for writers, poets, and students who carry out the routine of gathering, discussing, and producing literary works. This community is located in Yogyakarta — which culturally has a social climate that supports the existence of literary development and the literary community. In the midst of a pandemic, the demands for innovation on the formation of new habits and new knowledge provide a new field for communities to continue to exist in producing literary works. This service was initiated to spark community awareness to revive its literary space amid the pandemic. The implementation of the service program uses lecture, discussion, and practice methods to produce works about Covid-19 that are ready to be published through the application of research and processing of historical data, as well as social facts in literary works. Even though the story ideas from the 14 works of fiction they wrote were a response to the Covid-19 pandemic, the tendency of their works is not far from the social problems surrounding them. The conceptual framework used to see the tendency of KJI's fiction is Laclau and Mouffe's discourse theory which is to answer the question of how the corona is received and responded to in a political space as well as a literary poetic space. The results of these activities show that the entire works of fiction written by the Imaji Literature Community, tend to put the discourse of globality clashed with various social problems experienced by the Indonesian people in general and local communities in particular during the pandemic. ===== Tulisan ini berangkat dari temuan pelaksanaan program pengabdian kepada masyarakat Magister Sastra, Fakultas Ilmu Budaya, Universitas Gadjah Mada berupa pemberian pelatihan (workshop) dan pendampingan penulisan karya fiksi untuk Komunitas Jejak Imaji (KJI). KJI merupakan salah satu ruang sastrawan, penyair, dan mahasiswa yang ‘menggemari sastra’ melaksanakan rutinitas berkumpul, berdiskusi, dan memproduksi karya sastra. Komunitas ini berlokasi di Yogyakarta—yang secara kultural memiliki iklim pergaulan yang mendukung eksistensi perkembangan sastra dan komunitas sastra di dalamnya. Di tengah pandemi, tuntutan inovasi atas terbentuknya kebiasaan baru dan pengetahuan baru memberikan medan baru bagi komunitas untuk tetap eksis dalam memproduksi karya sastra. Pengabdian ini diinisiasi untuk memantik kesadaran komunitas untuk menghidupi ruang sastranya kembali di tengah pandemi. Pelaksanaan program pengabdian menggunakan metode ceramah, diskusi, dan praktik hingga menghasilkan karya tentang covid-19 yang siap publis melalui penerapan riset dan pengolahan data sejarah, serta fakta sosial dalam karya sastra. Meskipun ide cerita dari 14 karya fiksi yang mereka tulis merupakan respon atas pandemi covid-19, kecenderungan karya-karya mereka tidak jauh dari persoalan sosial di sekitarnya. Kerangka konseptual yang digunakan untuk melihat kecenderungan karya fiksi KJI adalah konsepsi wacana Laclau dan Mouffe yang untuk menjawab pertanyaan bagaimana korona diterima dan direspon dalam ruang politik sekaligus ruang poetik sastra. Dari hasil kegiatan tersebut menunjukkan bahwa keseluruhan karya fiksi yang ditulis oleh Komunitas Sastra Jejak Imaji cenderung meletakkan wacana global yang dibenturkan dengan berbagai persoalan sosial yang dialami masyarakat Indonesia pada umumnya dan masyarakat lokal pada khususnya selama pandemi.