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1
Pradityo, Rahmadanu. "Indonesia di Antara Masalah Etnis Rohingya dan Etnis Uighur, 2014-2019." Indonesian Perspective 5, no. 2 (October 20, 2020): 138–58. http://dx.doi.org/10.14710/ip.v5i2.33958.
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Indonesia’s foreign policy during the 2014-2019 period was quite dynamic. Out of many issues, two international issues received strong reactions Indonesian society including Rohingya ethnic group issue in Myanmar and the Uighur ethnic group issue in China. Protests against these two issues occurred in two different time periods in some regions of Indonesia, demanding the government to take firm actions regarding these issues. This paper examines Indonesia’s attitudes toward Rohingya ethnic group issue in Myanmar and the Uighur ethnic group issue in China based on constructivism paradigm using the theory of identity. This paper presents gaps in Indonesia’s identity and interests regarding these issues which led to different attitudes in responding to those issues.
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Pratiwi, Aprilyanti, Regiant Fachturahman Nurlatif, and M. Girindra Madanacaragni. "AKOMODASI KOMUNIKASI ETNIS TIONGHOA DAN SUNDA DI SURYA KENCANA BOGOR." Jurnal Pustaka Komunikasi 4, no. 1 (April 24, 2021): 91–104. http://dx.doi.org/10.32509/pustakom.v4i1.1349.
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The purpose of this study was to identify the communication accommodation process carried out by ethnic Chinese and Sundanese in Surya Kencana, Bogor. The theory used in this study is Howard Giles' Accommodation Communication Theory (CAT). The results showed that the Chinese ethnic Surya Kencana initially made communication accommodations due to compulsion. However, over time and the positive feedback given by the Sundanese Surya Kencana, the Chinese finally made communication accommodations naturally. In the process of communication accommodation, the two ethnics converged, diverged and over-accomodated. The convergence carried out by Chinese is to use Indonesian mixed with Sundanese when communicating with Sundanese. The convergence carried out by the Sundanese is addressing the Chinese with ethnic greetings, (ko ko and ci ci). The divergence made by the Chinese is to be proud if they are called according to their ethnic origin. Meanwhile, the divergence made by Sundanese is to use Sundanese in a larger portion when interacting with ethnic Chinese. The over-accommodation made by the Chinese ethnic group is saying the word Alhamdulillah when interacting with the Sundanese group so that it seems forced. The over-accommodation made by the Sundanese is to greet the Chinese with a greeting according to their ethnicity but not according to the age context, so it seems impolite.
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Suminar, Erna. "KOMUNIKASI DAN IDENTITAS KULTURAL REMAJA SUKU DAWAN DI KOTA KUPANG, TIMOR BARAT, NUSA TENGGARA TIMUR." ENSAINS JOURNAL 2, no. 1 (January 29, 2019): 25. http://dx.doi.org/10.31848/ensains.v2i1.176.
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Abstract: The purpose of this research is to identify and descripting Dawan ethnic group teenager from the rural area of South Timor Tengah regency to communicate as the part of identity conservation and development when enrolling high school or working in Kupang City. Identification and description include how they’re communicating and using traditional words, daily habits, and using social media as communication forum with the fellow Dawan ethnic group. This research method is using qualitative approach with case study. Selected observation technique, unstructured interview is utilized for data collecting. Post-teenager ethnical background interacting with the different ethnical group could shift and change their original ethnical identity. Keywords: cultural identity, dawan ethnic group, teenager, communicationAbstrak: Tujuan penelitian ini untuk mengidentifikasikan dan mendeskripsikan remaja Suku Dawan yang berasal dari pedalaman Kabupaten Timor Tengah Selatan dalam berkomunikasi sebagai upaya melestarikan dan mengembangkan identitas kulturalnya saat mereka menempuh sekolah lanjutan maupun bekerja di Kota Kupang. Identifikasi dan deskripsi meliputi bagaimana mereka : berbahasa dan menggunakan kata-kata, beradat kebiasaan sehari-hari dan menggunakan media sosial sebagai forum komunikasi dengan sesama dari suku dan daerah yang sama. Metode penelitian ini menggunakan pendekatan kualitatif dengan studi kasus. Pengumpulan data menggunakan teknik observasi terseleksi, wawancara tak terstruktur. Latar budaya etnik setelah remaja tersebut bersentuhan dengan etnik yang berbeda dan membawa pergeseran dalam identitas budaya.Keywords : identitas kultural, Suku Dawan, remaja, komunikasi.
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Khadijah, Khadijah. "MODEL KOMUNIKASI ANTARBUDAYA ETNIS MADURA DAN ETNIS DAYAK DI DESA BASAWANG KABUPATEN KOTAWARINGIN TIMUR PROVINSI KALIMANTAN TENGAH." TRANSFORMATIF 2, no. 1 (September 20, 2018): 100–110. http://dx.doi.org/10.23971/tf.v2i1.1107.
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This study tries to explore on How the intercultural communication of Madurese ethnic and Dayak ethnics in Basawang Village, East Kotawaringin Regency, Central Kalimantan Province after the ethnic war at 2001. Researchers assume that this research is interesting because after the ethnic war at 2001 in the Village of Basawang Ethnic Dayak with Ethnic Madurese living together, in a harmonious and conducive state, there had even been an inter-ethnic language exchange. This phenomenon is being uncovered by using qualitative research method, the research that has the nature of describing situations and events, the data is stated in a makeshift condition, by describing the workings that are systematic, directed and accountable, so as not to lose their scientific nature. The result indicates that as a theory of intercultural communication model according to William B. Ludykunst and Young Yun Kim, this can be seen from the perceptions of the two ethnicities. Based on the two perceptions of the two ethnicities, the form of intercultural communication is mutual respect and respect for each other's ethnic customs. The relationship between the two ethnic groups has so far taken place without obstacles, which means that each ethnic group has accepted each other.
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Woy, Valeria, Uras Siahaan, and Rumiati R. Tobing. "ADAPTASI ARSITEKTUR HUNIAN ETNIK CAMPURAN DI SULAWESI UTARA." Jurnal Penelitian dan Karya Ilmiah Arsitektur Usakti 16, no. 1 (September 18, 2018): 14. http://dx.doi.org/10.25105/agora.v16i1.3207.
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<p align="center"><strong>ABSTRAK</strong></p><p>Penelitian ini mengkaji tentang bagaimana adaptasi arsitektur yang terjadi pada hunian di permukiman etnik campuran. Penelitian ini menarik untuk dikaji karena pengaruh percampuran etnik menjadi dasar terbentuknya permukiman Jaton dan Mopugad. Jaton merupakan permukiman campuran etnik Minahasa sebagai etnik lokal dengan etnik Jawa sebagai etnik pendatang sementara Mopugad merupakan permukiman campuran etnik Bolaang Mongondow sebagai etnik lokal dengan etnik Bali sebagai etnik pendatang. Kedua permukiman ini menjadi permukiman adat religi karena nilai-nilai tradisi keagaamaan yang kental di dalam permukiman ini. Kajian adaptasi arsitektur dapat menggali bagaimana terbentuknya elemen-elemen arsitektur pada hunian di Jaton dan Mopugad dan bagaimana pegaruhnya pada perubahan-perubahan yang terjadi akibat modernisasi. Menurut Ibarra, adaptasi merupakan upaya dari manusia untuk meningkatkan kecocokan antara lingkungan dan dirinya. Penelitian ini tergolong penelitian kualitatif dengan mengambil pendekatan deskriptif dan rasionalistik. Pada umumnya hunian pada permukiman jaton mengadaptasi hunian etnik lokal Minahasa sementara hunian pada permukiman Mopugad mengadaptasi hunian etnik pendatang Bali. Keterlekatan sosial masyarakat yang tinggi mengakibatkan proses adaptasi hunian lokal sangat kental pada permukiman Jaton sementara keterlekatan sosial masyarakat yang rendah mengakibatkan masyarakat Mopugad lebih memilih adaptasi hunian asal mereka Bali.</p><p>Kata kunci : Adaptasi arsitektur, adaptasi hunian, etnik campuran.</p><p align="center"><strong><em>ABSTRACT</em></strong></p><p><em>This study examines how architectural adaptation that occurs in settlements in mixed ethnic settlements. This research is interesting to study because the influence of ethnic mixing is the basis for the formation of Jaton and Mopugad settlements. Jaton is a mixed Minahasa ethnic settlement as a local ethnic group with Javanese ethnic as a migrant ethnic group while Mopugad is a mixed ethnic settlement of Bolaang Mongondow as a local ethnic group with ethnic Balinese as immigrant ethnic. Both of these settlements become religious custom settlements because of the thick religious tradition values in this settlement. The study of architectural adaptation can explore how the architectural elements in Jaton and Mopugad are formed and how they are influenced by the changes that occur due to modernization. According to Ibarra, adaptation is an effort from humans to increase the compatibility between the environment and himself. This research is classified as qualitative research by taking a descriptive and rationalistic approach. In general, dwelling in the Jaton settlement adapts the occupancy of local Minahasa ethnicities while occupancy in the Mopugad settlements adapts ethnic settlements of Balinese migrants. The high social attachment of the community resulted in a very thick local adaptation process in the Jaton settlement while the low social attachment of the community resulted in the Mopugad community preferring to adapt to their original Bali residence.</em></p><p><em>Keywords: architectural adaptation, residential adaptation, mixed ethnicity.</em></p>
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Wahyudhi, Syukron. "IMPLIKASI KERUSUHAN 1999 TERHADAP INTERAKSI SOSIAL KEAGAMAAN ETNIS MELAYU DAN MADURA DI KALIMANTAN BARAT." Religi: Jurnal Studi Agama-agama 15, no. 2 (February 5, 2020): 167. http://dx.doi.org/10.14421/rejusta.2019.1502-04.
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Indonesia is a country that has diversity of ethnicities and religions. The diversity makes Indonesia known as a multicultural nation. However, the plurality that is rooted in them does not always lead to good. It is West Kalimantan, one of some regions that has a bitter history because it has repeatedly experienced ethnic violence. This theme is important to be researched for conflict is part of the human civilization history. If the conflict can be managed well, it will make both territory and society being grown up. But when conflict comes to violence and even murder, it becomes a historical wound that is hard to wiped out. In this research the researcher concentrates on a riot between ethnic Malay and ethnic Madura in 1999. The riot is interesting to be discussed by the researcher bacause the both ethnicities have a same religious background, Islam; even in term of religious culture, it is not much different. This research is a field study using the theory of Bikhu Parekh Multiculturalism. The problem statements in this reasearch are, first, what is the factor in the riot between ethnic Malay and Madura? Second, how are the implications toward socio-religious interaction between the both ethnicities nowadays? From the result of this research, it can be concluded that; First, it is an accumulation of ethnic Malay anger against ethnic Madura which for so long is viewed as often violates traditional and religious norms. Second, the riot becomes historical wound because it is implicated in sentiment and stereotypes between the two ethnic groups. According to the provident researcher, there should be some continuous efforts from the religious and traditional figures of both ethnics group as an endeavor to allay the sentiment and stereotypes in the society, in order to establish the harmony between ethnic Malay and ethnic Madura in Sambas and Singkawang. Keywords: Malay-Madura Riot, Social Interaction, and Multiculturalism.
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Frinaldi, Aldri. "BUDAYA KERJA GALIE: (Studi Kasus Budaya Kerja Kalangan Pegawai Negeri Sipil Etnik Minangkabau di Kabupaten Pasaman Barat)." Humanus 12, no. 2 (December 1, 2012): 103. http://dx.doi.org/10.24036/jh.v11i2.2158.
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The work culture of civil servants in this decentralization era tends to come fromthe working culture of each ethnic. The difference of culture applied causes thedifference of civil servants’ way, behavior, and action when performing their work. Thisresearch article aims to discuss one of the working cultures of the civil servants fromMinangkabau ethnic group named galie. This research was conducted by usingdescriptive-qualitative approach, and the data was collected trough observation,interview, and documentation study. Data is validated by triangulation and sourcetriangulation methods.Tthe data analysis is based on Miles and Huberman (2000). Theresult of the research shows that the galie work culture has usually been inherited in thefamily and society for a period time; hence the galie work culture is also implementedwhile working in the local government organization of Pasaman Barat regency. Theresearch concluded that the galie work culture does not cause work culture that canharm others, but whenever the work culture exists, the civil servants would be annoyed.Civil servants who have this work culture tend to avoid risks and prefer simpler workthan their colleagues.Key words: work ethnict culture, galie, civil servant, Minangkabau ethict
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Abelio, Nico, and Ahmad Junaidi. "Interaksi Sosial Etnis Tionghoa dengan Etnis Dayak di Kota Pontianak." Koneksi 5, no. 1 (March 4, 2021): 175. http://dx.doi.org/10.24912/kn.v5i1.10227.
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This research entitled Social Interaction of Chinese Ethnicity with Ethnic Dayak in Pontianak City. The Dayak ethnic group in Pontianak is the first ethnic group to have previously inhabited the city of Pontianak. This study aims to determine the form of social interaction that occurs between ethnic Chinese and Dayak in the city of Pontianak. This research uses a case study method with a qualitative approach. Collecting data through interviews, observation, and literature study. The subjects of this research are Chinese and Dayak ethnic in Pontianak, and the object is social interaction. The theory used in this research is social interaction. Social interaction according to Gillin & Gillin is a mutual social relationship related to the relationship between individuals, between groups of individuals, and between individuals and groups of people. The results of this study indicate that the Chinese and Dayak ethnic groups in the city of Pontianak communicate between cultures and social interactions with mutual respect between ethnic groups. However, there are some obstacles that occur between ethnic Chinese and Dayak ethnic groups in Pontianak, namely language barriers that can lead to inter-ethnic prejudice.Penelitian ini mengangkat tentang interaksi sosial etnis Tionghoa dengan etnis Dayak di Kota Pontianak. Etnis Dayak di Pontianak merupakan etnis pertama yang telah terlebihi dahulu mendiami kota Pontianak. Penelitian ini memiliki tujuan untuk mengetahui bentuk interaksi sosial yang terjadi antar etnis Tionghoa dengan etnis Dayak di kota Pontianak. Penelitian ini menggunakan metode studi kasus dengan pendekatan kualitatif. Pengumpulan data melalui wawancara, observasi, dan studi pustaka. Subjek penelitian ini adalah etnis Tionghoa dan etnis Dayak di Pontianak, dan objeknya adalah interaksi sosial. Teori yang digunakan dalam penelitian ini adalah interaksi sosial. Interaksi sosial merupakan hubungan sosial saling yang berkaitan dengan hubungan antara individu, antara kelompok individu, maupun antara individu dengan kelompok manusia. Dari hasil penelitian ini menunjukan etnis Tionghoa dengan etnis Dayak di kota Pontianak saling melakukan komunikasi antar budaya dan interaksi sosial dengan sikap saling menghargai antar etnis. Namun terdapat sedikit hambatan yang terjadi antar etnis Tionghoa dengan etnis Dayak di kota Pontianak yaitu kendala dalam bahasa yang dapat menimbulkan prasangka antar etnis.
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Kristianus, Kristianus. "Politik dan Strategi Budaya Etnik dalam Pilkada Serentak di Kalimantan Barat." Politik Indonesia: Indonesian Political Science Review 1, no. 1 (January 15, 2016): 87. http://dx.doi.org/10.15294/jpi.v1i1.9182.
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The local politics in West Kalimantan thick politically charged ethnic identity. Local political politically involved two ethnic identity which is a native of West Kalimantan, namely ethnic Dayak and Malay. The state of the two ethnic rivalry is becoming more open in the era of district autonomy that is triggered by direct local elections. This competition occurs because history records that the ruling ethnic elite running ethnic hegemony over other ethnic groups. Regional head election (PILKADA) is currently running. Of the seven districts in West Kalimantan which organizes PILKADA very apparent that they are oriented to capture the voice ethnicity. Ethnic identity became a political commodity since this issue most easily sold to seize the people's voice. This paper use the incorporation of the views that are instrumentalism and internal colonialism perspective . The author has the view, that perspective instrumentalism able to see how an elite play social identity and cultural group to gain power and view of internal colonialism that saw socio-economic disparities and discrimination as the root of the strengthening of solidarity groups. This view is helpful to explain the fanaticism ethnic factor as a cultural strategy that occurred in the present and why identity politics in West Kalimantan is an inherent part of the local politics of this period.
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Zebua, Ali Marzuki. "Muhammadiyah dan Al-Washliyah di Sumatera Utara; Sejarah, Ideologi, dan Amal Usahanya." Islamika : Jurnal Ilmu-Ilmu Keislaman 19, no. 01 (September 22, 2019): 58–69. http://dx.doi.org/10.32939/islamika.v19i01.397.
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Minangkabau and Mandailing are two different ethnicities. Minangkabau ethnicity has a modernist dominant Muslim and has a matrilineal tradition. While the Mandailing ethnic group has a conservative dominant Islam and has a patrilinear tradition. Of the two ethnic groups, two large organizations were born on the island of Sumatra, namely Muhammadiyah from the Minangkabau ethnic group identified with Pemuda and Al-Washliyah from the Mandailing ethnic group identified with Kaum Tua, both of which had major influences in education, culture and health and politics. . In this case, it is necessary to see how history, ideology, and charitable endeavours from these two large organizations influence change at the local and national scale.
Minangkabau dan Mandailing adalah dua etnis yang berbeda. Etnis Minangkabau memiliki pemeluk Islam yang dominan modernis serta memiliki tradisi matrilinear. Sedangkan etnis Mandailing memiliki pemeluk Islam yang dominan konservatif serta memiliki tradisi patrilinear. Dari dua etnis ini terlahir dua oragnisasi besar di pulau Sumatera, yakni Muhammadiyah dari etnis Minangkabau yang diidentikkan dengan Kaum Muda dan Al-Washliyah dari etnis Mandailing yang diidentikkan dengan Kaum Tua, yang keduanya memiliki pengaruh besar baik di bidang pendidikan, kebudayaan maupun bidang kesehatan dan politik. Terkait dengan hal ini kiranya perlu melihat bagaimana sejarah, ideologi dan amal usaha dari dua organisasi besar ini yang mempengaruhi perubahan pada skala lokal maupun Nasional.
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Normuslim, Normuslim. "Kerukunan Antar Umat BeragamaKeluarga Suku Dayak Ngaju di Palangka Raya." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 1 (June 30, 2018): 66–89. http://dx.doi.org/10.15575/jw.v3i1.1268.
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In the family of Dayak Ngaju ethnic group, their family members consist of the different religious adherent. Nevertheless, they live in harmony and peace to one another when in one roof without religious-based conflict. This research explores the dynamics of factors that facilitated the harmonious religious tolerance in this ethnic group. This research employs qualitative study with in-depth interview and observation to collecting data. In-depth interview and observation was conducted to families belong to Dayak Ngaju ethnic. The result of the research shows that three classifications attached to the characteristic of religious differences among their family members. 1) religious harmony is accommodate after serious conflict that leads to 'tolerant' attitude; 2) religious harmony is facilitated after medium conflict that leads to 'acceptance' attitude; 3) religious harmony is possible and maintained by all members of the family for they respect each other that leads to 'cooperation' attitude. This religious tolerance in the Dayak Ngaju family is possible because of three factors namely: the philosophy of huma betang, blood and family connection and the Kaharingan tradition as local wisdom.
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Frinaldi, Aldri, and Muhamad Ali Embi. "BUDAYA KERJA EWUH PAKEWUH DI KALANGAN PEGAWAI NEGERI SIPIL ETNIK JAWA (STUDI PADA KABUPATEN PASAMAN BARAT, PROVINSI SUMATERA BARAT)." Humanus 13, no. 1 (June 30, 2014): 68. http://dx.doi.org/10.24036/jh.v13i1.4099.
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This research aims to analyze the influence of ethnic work culture ‘ewuh pakewuh’ of civil servant working in the West Pasaman regency. Ethnic work culture ‘ewuh pakewuh’ is someone’s behavior of worrying his/her attitude or remark wiil offend other people. This research used qualitative approach. Informants are selected using purposive sampling of civil servants from Javanese ethnic group who work in West Pasaman administration. The sample are also selected using snowball and convenience/accidental method. The research is conducted in local inspectorate, plantation agency, civil servant agencies, education and training agency, and local secretariat. Informants consist of 2 echelon III officials, 2 echelon IV and 8 staff. Data is interpreted using thick description method; so that the cultural significance of this work ethic can be explored more intensely in order to elaborate deeply the ewuh pakewuh work culture beyond what is visible. The results obtained indicate that the ethnic work culture ewuh pakewuh have positive and negative sides. The positive side shows high appreciation for higher authority, and an effort to respect and implement sincerely the policies made by the authority. However the ewuh pakewuh ethnic work culture discourages the staff to give suggestions and opinions, causing uncritical (nrimo) work culture. A change is needed to encourage them implement less the ewuh pakewuh that leads to ethnic work culture in order to create creative and innovative work culture. This change has to be started by the leaders and staff to establish an egalitarian culture in the working environment of the local goverment agencies.Key words: Ethnic Work Culture, Ewuh Pakewuh, Civil Servants
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Pahrozi, Rohim. "DINAMIKA PEMBAURAN IDENTITAS TIONGHOA MUSLIM DI PALEMBANG." Jurnal Sosiologi Reflektif 13, no. 1 (January 2, 2019): 75. http://dx.doi.org/10.14421/jsr.v13i1.1313.
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The aim of this research is to reveal the ethnic identity of Tionghoa Moslem in Palembang. An important theme related to Chinese ethnic in keeping their Chinese identity amid the plurality of Indonesian society and culture in everyday life in Palembang will be revealed. Is there a conflict in the majority Muslim community, where this group has dual identity, China and moslem. Social identity theory is chosen as a theoretical tool to understand the problem of this research. This research was conducted in Palembang by involving several samples of research subjects from moslem of Chinese Totok to moslem of Chinese descent. This research is a qualitative research by using symbolic interactionist approach. This approach focuses on the personal aspects of the subject of research aimed to identifying the emerging social dynamics associated with ethnic Chinese that living in Palembang in maintaining their social identity while interacting with other social identities. Determination of informants using the principle of snowball. Technique of collecting data through interview, observation and documentation, and analyzed by using descriptive qualitative.
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Fuadi, Abdulloh. "Monisme Identitas Etnik dan Reliji di Mataram Lombok Nusa Tenggara Barat." Hanifiya: Jurnal Studi Agama-Agama 2, no. 1 (February 25, 2019): 16–27. http://dx.doi.org/10.15575/hanifiya.v2i1.4268.
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This paper discusses the discourse about the complexity of ethnic and religious identity monism in Mataram Lombok West Nusa Tenggara; Sasak ethnic is Islam, while Balinese ethnic is Hindu. The question is then does religious conversion also include ethnic conversion? Methodologically, this paper is library research. Several notes related to this discourse are as follows: (1) Increasing conflict escalation occurs during the Reformation era. Identity politics emerge and strengthen. In several conflicts at Mataram, the ethnic and religious identity is thickening. (2) There is a complexity between democracy and diversity. Democracy demands unity, while multiculturalism emphasizes particularity. Balancing them is easy in theory but difficult in practice. (3) It must be distinguished between politics and politicization. In the case of Indonesia, ethnic and religious issues are often politicized by some people to achieve their own group goals. (4) Relying on ethnicity is a natural instinct in self-defense and affirming identity. This is not necessary to be troubled and blamed. (5) These problems are like a Pandora's box, a box full of diseases. It was the reform era that opened the box which had been closed or covered by the New Order. What happened in the Reformation Era is the emergence of various ethnic and religious problems which were not recognized during the New Order era.
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Hidayat, Hidayat, and Erond L. Damanik. "Batak dan Bukan Batak: Paradigma Sosiohistoris tentang Konstruksi Identitas Etnik di Kota Medan, 1906-1939." Jurnal Sejarah Citra Lekha 3, no. 2 (September 1, 2018): 71. http://dx.doi.org/10.14710/jscl.v3i2.19624.
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This research discusses the sociohistorical paradigm of Batak label construction on Mandailing and Angkola ethnicities in the city of Medan, 1906-1939. Throughout the year, the two ethnic migrants from southern Tapanuli clashed in Medan because of the Batak labeling. The Mandailing ethnic group rejected the Batak label, while the Angkola ethnic group affirmed on that label. The disputes have an impact on the division of political, economic, religious and cultural identities. The rejection from Mandailing ethnic on Batak labeling continues to occur until 2017. This research aims to describe the construction of the Batak label by answering general questions on how do the two ethnic groups fight because of the Batak label? Specifically, this article also answers the origin of Batak labeling? Why is the label debated? To explain this case, the theory of social construction is used with the sociohistorical paradigm and the case study research method. The results of the study that the Batak label is considered as a foreign ethnographic construction with a pejorative tone and disputes occur because of the strategic stability of identity as a social radar to understand the social world.
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Sofianto, Kunto, Widyo Nugrahanto, Agusmanon Yuniadi, and Miftahul Falah. "PEMBAURAN ETNIS CINA DAN KAUM BUMIPUTRA DI KOTA GARUT (TINJAUAN HISTORIS)." Patanjala : Jurnal Penelitian Sejarah dan Budaya 10, no. 2 (September 10, 2018): 171. http://dx.doi.org/10.30959/patanjala.v10i2.359.
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Artikel ini membincangkan pembauran antara kaum bumiputra, terutama masyarakat Sunda dan etnis Cina di Kota Garut, Jawa Barat sejak zaman kolonial Belanda hingga post kemerdekaan Republik Indonesia (RI) 1945. Metode yang digunakan dalam penelitian ini adalah metode sejarah yang terdiri empat tahap, yakni heuristik, kritik, interpretasi, dan historiografi. Untuk membantu eksplanasi tentang pembauran itu, penulis menggunakan pendekatan sosiologi, antropologi, psikologi, dan ilmu politik. Hasil penelitian menunjukkan bahwa ada dua faktor yang menyulitkan terjadinya pembauran antara kaum bumiputra dan kelompok etnis Cina. Faktor pertama, yaitu akar sejarah yakni status kelompok etnis Cina lebih tinggi daripada golongan bumiputra. Faktor kedua, perasaan Chinese Culturalism yang masih tertanam kuat di kalangan kelompok etnis Cina. Akibatnya, perasaan itu mengarahkan mereka kepada sikap untuk senantiasa berorientasi kepada budaya leluhurnya yang memang sudah tua. Kedua faktor tersebut menyebabkan eksistensi masyarakat etnis Cina di Kota Garut, baik sebelum dan sesudah kemerdekaan Indonesia. This article discusses integration between indigenous, especially Sundanese people and group of Chinese ethnic in Garut City, West Java since the Dutch colonial era until the post independence of the Republic of Indonesia (RI) 1945. Method used in this research is historical method consisting of four steps, namely heuristics, criticism, interpretation, and historiography. To assist the explanation of the assimilation, the author uses social sciences, especially sociology, anthropology, psychology, and political science. The conclusion of this research appears to be two factors causing the difficulty of asimilation between Sundanese people and ethnic Chinese group. The first factor, the historical roots in which the Dutch Colonial Government classified Chinese ethnic group into higher position of legal and social than Sundanese people. The second factor, a strong sense of Chinese Culturalism that is still embedded in Chinese ethnic groups, namely a sense that always glorifies the culture of its ancestors. As a result, that a sense leads them to the attitude of always being oriented to the ancient culture of their ancestors. Both factors led to the existence of Chinese ethnic communities in Garut City, increasing prominently, both before and after Indonesian independence.
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Ginting, Muhammad Adenan, Badaruddin Badaruddin, and Zulkifli Lubis. "Motif Ekonomi Etnis Karo di Kawasan Sekitar Universitas Sumatera Utara." PERSPEKTIF 9, no. 2 (May 18, 2020): 130–48. http://dx.doi.org/10.31289/perspektif.v9i2.3543.
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This study aims to see the economic motives of the Karo ethnic group in developing and surviving in the USU region. This type of research uses a qualitative approach, the research location is in Jalan Jamin Ginting Medan or specifically in the Padang Bulan area, precisely from the campus intersection to the Harmonika Road intersection and the Road Development area to the Kampung Susuk intersection. Taking this location is intended to be more detailed and specific to see how the existence of USU becomes a central point for Ethnic Karo to adapt to follow development by mingling in the provision of student needs. The results showed that the motives that influenced the ethnic karo to survive were the land they owned as an inheritance and believed that the land had a living spirit (ertendi); strategic land with the existence of USU as the main attraction of their business. the motive influencing the ethnic karo to develop is to look at the short-term opportunities of their efforts to just survive, only see the opportunities available and only be able to provide the needs of students in accordance with the times. The conclusion from the iani research is that the Karo Ethnic survive in the area around the University of Sumatra because they have strong motives in themselves, how they maintain their assets. Karo ethnic develops because of the opportunities presented. A character that is found in the field of how ethnic karo who love to gamble with luck is implemented in the way they see business opportunities. USU as an opportunity was recognized as their way to reap profits and develop businesses.
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Idrs, Usman. "‘Belimpun Taka Tugas, Insuai Taka Tapu’: Orang Tidung, Marginalisasi dan Perlawanan di Pulau Sebatik Nunukan." ETNOSIA : Jurnal Etnografi Indonesia 2, no. 2 (December 29, 2017): 134. http://dx.doi.org/10.31947/etnosia.v2i2.2574.
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The struggle among various ethnic groups socially forms ethnic stratification and contestation discourse. This article aims to explore Tidung movement as native inhabitants, but marginalised minority in order to get involved in the struggle of power relations in Pulau Sebatik which has been dominated by migrants. The study indicates that as minority group, Tidung people is stereotyped by other ethnic group as lazy, slow, less educated, and under develop. These marginalised them in many aspects of life, particularly in economics, politics, land tenure. In responding to this, Tidung people establish a movement to develop symbolic investation strategy, so that they have a space in rhe struggle of power relations in Pulau Sebatik. The movement unites sub-ethnic Tidung, namely Sebuku, Sembakung, dan Sesayap by establishing FKWT - Forum Komunikasi Warga Tidung (Communication Forum of Tidung People) and LAT - Lembaga Adat Tidung (Customary Institution of Tidung) in order to legitimate their power as indigeneous people. Then, customary forest is claimed as the symbol to gain their right for forest management. They also gain prestige by getting involved in the border conflict between Malaysia and Indonesia through which they can show that they contribute in maintaining state sovereignity.
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Syufa'at, M. Ali, Heri Cahyono, and Ahmad Madkur. "Gerakan Agama dan Budaya Komunitas Sekelik Sedulur dalam Mencegah Konflik Etnis di Lampung Tengah." Ri'ayah: Jurnal Sosial dan Keagamaan 2, no. 01 (January 3, 2018): 64. http://dx.doi.org/10.32332/riayah.v2i01.1011.
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This current paper discusses the movement Sekelik Sedulur community in building a culture of inter-ethnic harmony Lampung and Java as an attempt to Prevent ethnic conflict in Central Lampung. The core foundation of this community used a part of a cultural approach Harmony Among maintain ethnic, religious and community groups in Central Lampung. 'Sekelik' in Lampung means 'brother' and 'sedulur' in Javanese language means 'brother'. Community Sekelik Sedulur actively makes the discussion, friendship, and cultural acculturation activities in maintaining inter-ethnic relations. As Lampungnese were famous with the ethnic conflict, economic and social dialogue, it is Necessary to conduct forum as a form of concern for inter-ethnic harmony. Actually, the problems is there is no action blended multicultural entities. This study uses ethnographic approach. To answer the questions of this research, Utilization thinking of Koentjaraningrat Cultural is used as acculturation theory. Acculturation is a cultural fusion that occurs when a group of people with a certain culture are confronted with elements of a foreign culture so that different elements of foreign culture are gradually accepted and processed into their own culture without losing their own cultural identity
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Sharif Adam, Sharifah Darmia, Irma Wani Othman, Jais Abdul Hamid, Mohd Sohaimi Esa, Romzi Ationg, Siti Aidah Lukin @ Lokin, and Budi Anto Mohd Tamring. "THE INFLUENCE OF EDUCATION ON ETHNIC DIVERSITY BEFORE AND AFTER INDEPENDENCE IN MALAYSIA." International Journal of Law, Government and Communication 6, no. 23 (April 30, 2021): 68–84. http://dx.doi.org/10.35631/ijlgc.623005.
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This article discusses the influence of education on ethnic diversity in Malaysia. Malaysia is known for its unique society that is made up of various ethnic groups such as Malay, Chinese, Indian, Sabah, and Sarawak indigenous ethnic groups and many other ethnic groups. Each ethnic group has its own cultural practices, traditional customs, religious beliefs, and language but everyone can live in a harmony. In other words, ethnic diversity and cultural differences are not an obstacle to the plural society in this country to live together peacefully. Among the efforts made to create such an atmosphere is through the education system which plays an important role in instilling the spirit of nationalism and love of country. However, the effort to make Malaysia a country society that is united through the education system is not as easy as expected. There are challenges that need to be faced. Therefore, this article is focused to discuss what is the influence of education and what are the challenges faced in creating an education system that serves as an agent of community unification in the country. The study of this article was made using a qualitative analysis approach and using archival research methods as well as library research to obtain research information sources. This study will produce an analysis that can be used as a reference to improve or formulate better policies, especially in matters that benefit the efforts to strengthen harmonious inter-ethnic relations in Malaysia.
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Mahendra, Angga Intueri. "Analisis Fenomenologi Perilaku Komunikasi Etnis Tionghoa Di Kota Batam." Komunikologi: Jurnal Pengembangan Ilmu Komunikasi dan Sosial 4, no. 2 (December 28, 2020): 131. http://dx.doi.org/10.30829/komunikologi.v4i2.8302.
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<p><strong>Abstrak</strong></p><p>Adaptasi dalam berinteraksi antar etnis menjadi suatu keharusan di kota yang heterogen dan multi etnis seperti Kota Batam. Upaya menjalin komunikasi antar etnis yang efektif dapat mendorong keharmonisan hubungan suatu masyarakat. Masyarakat etnis Tionghoa di Kota Batam masih memiliki stigma sebagai etnis pendatang, meskipun mereka sudah lama hidup di Indonesia. Catatan sejarah membuktikan bahwa hubungan antara etnis Tionghoa dengan berbagai etnis lain di Indonesia sudah terjalin sejak lama dan memberikan kontribusi yang cukup penting dalam kehidupan sosial dan ekonomi masyarakat khususnya di kota Batam. Penelitian ini bertujuan untuk mengetahui fenomena perilaku komunikasi (verbal dan non verbal) antara etnis Tionghoa dengan etnis lainnya di kota Batam, serta perilaku komunikasi antar etnisnya. Pendekatan penelitian kualitatif interaktif dengan analisis fenomenologi dengan objek penelitian di lingkungan organisasi PSMTI dan BMTI kota Batam. Hasil penelitian menunjukan bahwa perilaku komunikasi verbal antar pribadi masyarakat etnis Tionghoa di dalam lingkungan keluarga pada umumnya banyak menggunakan bahasa etnis masing-masing suku. Sementara penggunaan bahasa Indonesia digunakan untuk pendidikan anak serta sebagai pelengkap dan substitusi beberapa konteks bahasa yang tidak ditemukan padanannya dalam bahasa etnis. Di lingkungan organisasi baik PSMTI maupun BMTI, penggunaan bahasa Indonesia baik secara lisan maupun tertulis menjadi secara lebih dominan. Berbagai bentuk komunikasi non verbal masyarakat etnis Tionghoa, antara lain meliputi penggunaan simbol warna merah, artefak berupa bangunan rumah ibadah dan patung, bahasa tubuh seperti gerakan mengepalkan kedua tangan serta bentuk komunikasi non verbal lainnya.</p><p> </p><p><em><strong>Abstract</strong></em></p><p><em>Adaptation in inter-ethnic interactions is a necessity in a heterogeneous and multi-ethnic city such as Batam City. Efforts to establish effective inter-ethnic communication can promote harmonious relations in a society. The Chinese ethnic community in Batam City still has the stigma of being an ethnic immigrant, even though they have lived in Indonesia for a long time. Historical records prove that the relationship between the Chinese ethnic group and various other ethnicities in Indonesia has been established for a long time and has made quite an important contribution to the social and economic life of the community, especially in the city of Batam. This study aims to determine the phenomenon of communication behavior (verbal and non-verbal) between ethnic Chinese and other ethnic groups in Batam city, as well as communication behavior between ethnic groups. An interactive qualitative research approach with phenomenological analysis with the object of research in the PSMTI and BMTI organizations in Batam City. The results showed that the interpersonal verbal communication behavior of the Chinese ethnic community in the family environment generally uses the ethnic languages of each tribe. Meanwhile, the use of Indonesian is used for children's education as well as as a complement and substitute for several language contexts where no equivalent is found in ethnic languages. In both PSMTI and BMTI organizations, the use of Indonesian both orally and in writing is becoming more dominant. Various forms of non-verbal communication for the Chinese ethnic community include the use of red symbols, artifacts in the form of houses of worship and statues, body language such as clenching fists and other forms of non-verbal communication.</em></p>
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Nurhayati, Anin. "Menggagas Pendidikan Multikultur di Indonesia." Al-Tahrir: Jurnal Pemikiran Islam 11, no. 2 (November 1, 2011): 327. http://dx.doi.org/10.21154/al-tahrir.v11i2.38.
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<em>Indonesia with diversity of ethnic, culture, tradition, social group, religion, and so on, on the one hand, has aroused the dynamics of cultural diversity and positive civilization; on the other hand, it will even become the cause of conflict and disintegration, if it is not managed wisely and comprehensively. Multicultural education in Indonesia, however, should not only become an academic discourse, but it needs to be implemented in the concrete sphere, among them is in the education realm. Here, we need a conceptual frame in its implementation, so that the problem that emerges as the effect of the diversity and religiousness bias does not become a heavy burden of this nation. Multicultural education is a reform as well as the process of education which inculcate to the students the values and beliefs the importance of uniqueness recognition at every ethnic, culture, and other social groups. There are at least five scopes in multicultural education, they are (1) promotion to strengthen cultural diversity; (2) promotion to respect human right and other different people; (3) promotion to act based on his own way of life for every human being; and (5) promotion to the importance of equality and distribution of authority among different social groups.</em>
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Yuningsih, Yuyun Trisna, and Nurjannah Nurjannah. "Adaptasi Masyarakat Transmigran di Desa Batang Pane II, Kecamatan Padang Bolak, Kabupaten Padang Lawas Utara." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 4, no. 2 (January 18, 2019): 188. http://dx.doi.org/10.24114/antro.v4i2.11956.
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This study aims to determine the history, driving factors, adaptation, social solidarity, and barriers faced by Javanese and Sundanese ethnic transmigrant communities in adapting in Batang Pane II Village, Padang Bolak District, North Padang Lawas Regency. This study used a qualitative descriptive study with the subject of Javanese, Sundanese, and indigenous ethnic transmigrant communities namely the Batak Angkola sub-community. The results of the study show that the history of their transmigration was a result of the general transmigration program of 1982 under the rule of President Suharto. The driving factor is because you want to improve your standard of living, and get a more prosperous life. The adaptation of the transmigrant community went well, as evidenced by the interaction and communication that took place between each ethnic group. The social solidarity that occurs, can be seen in various kinds of activities carried out jointly, collaborating with each other and establishing cohesiveness in the community. Barriers to adaptation to barren soil environments so that people cannot grow crops other than perennials at the beginning of transmigration. The obstacle in communicating is because each ethnic group has a different language. The conclusion is that transmigrant communities with indigenous people each adapt to each other. The adaptation process does not fully occur naturally, but has been programmed by the government with evidence of laying houses for transmigrants and indigenous people randomly.
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Samberi, Simson, Soetjipto Moeljono, and Jonni Marwa. "Kajian etnobotani pemanfaatan jenis-jenis pohon oleh masyarakat etnik kuri di kabupaten Teluk Wondama." Cassowary 2, no. 2 (June 13, 2019): 162–75. http://dx.doi.org/10.30862/casssowary.cs.v2.i2.30.
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The Kuri ethnic group is one of the largest tribes in the Teluk Wondama Regency which is now a group minority even though in the past they had vast forests and well-organized levels of civilization. The local knowledge of the Kuri ethnic group which is passed on to the next generation does not hold well. This can be proven by the fact that there are many people who no longer use forest functions in their entirety. Utilization of Trees by the Kuri Ethnic Community in Teluk Wondama Regency was carried out in 3 villages of Wombu, Werianggi and Dusner. Wombu Village Naekere District has 75 types, Werianggi Village Nikiwar District has 62 types, Dusner Village Kuri Wamesa District has 45 types. There are 9 (nine) forms of utilization of trees by the Kuri ethnic community in the villages of Wombu, Werianggi and Dusner, namely: building materials / houses, home furnishings, food, medicine, magic, crafts and arts, economy, customs and hunting / transportation tools. The average use of most forms for the needs of tools / hunting 25.33 species of trees. The most used trees are; Matoa trees (pometia sp), Genemo (Gnetum gnemon), langsat (lansium domestucum) and Albisia (paraseriantes falcataria). Species similarity was determined using the Jaccard community similarity index, the results showed there were differences in tree species in the three villages, Wombu-Dusner 16.4%, Wombu-Werianggi 8.62%, Dusner-Werianggi 58.51%. The part of the tree that is utilized is the root, trunk, bark, sap, fruit and leaves. The part that is mostly utilized by the Kuri Ethnic in three locations is the trunk of 49 species of trees for Wombu village, 36 species in Werianggi village and 35 species in Dusner village. Community knowledge is grouped into two young generations (15-25) years and older generations (60 years and older) and research locations. The research data is cascaded with a tiered scale starting from ever heard of, never seen and never used. The results of the study show that never heard of 36.35 and have seen 40.83 in the moderate category, never used 29.36 in the small category. Knowledge difference between generations is done by U-test. The results showed that in Wombu village there were no differences in knowledge between young and old groups. In the villages of Werianggi and Dusner there are differences in knowledge between old and young age. Kuri ethnic local wisdom as a form of conservation in the form of religious values and social values, the existence of binding traditional rules such as sasi and places of pamali must be maintained and is a joint responsibility of both the government, NGOs and the community so that the availability of species that have economic value for the Kuri ethnic community is always available.
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Suhailin, Md Roslan, and Arba’ie Sujud. "GENDER AND INTERGENERATIONAL LANGUAGE TRANSMISSION AMONG BISAYA ETHNIC STUDENTS IN BEAUFORT, SABAH." International Journal of Education, Psychology and Counseling 5, no. 35 (June 5, 2020): 107–24. http://dx.doi.org/10.35631/ijepc.5350011.
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This study aimed to determine the use of language in the family domain and the intergenerational language transmission among Bisaya ethnic students by gender. Researchers selected 205 participants in form 4, 5, and 6 from 3 secondary schools in Beaufort, Sabah, of which 115 girls and 90 boys. A field survey was conducted using two types of questionnaires adapted from Drummond (2010) and Fishman (1991). Survey data made use of percentage, mean, graded scale, and chi-square statistics. It was found that the choice of language in the family domain from both groups of students was 25% Bisaya language, Malay 75%. The mean 20.01 for language choice in the family domain by the girl group was higher than those of the boy group, 19.98. The level of intergenerational language transmission between parents and children selected by both groups of students was Grade 3, Endangered. About 51.06% from the boy group and 60.9% from the girl group had selected this scale. Grade 3, Endangered is interpreted as the Bisaya language is used by most generations of parents and above. Parents can still speak the language to their children, but their children usually do not respond to Bisaya. The researchers accepted the null hypothesis that there was no significant difference in intergenerational language transmission based on gender. The intergenerational language transmission factor is a major cause of language endangerment. This factor was founded by Fishman (1991) which has been recognized as the gold standard of language vitality by the UNESCO language expert group.
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Lumban Gaol, Dinata, Ichwan Azhari, and Fikarwin Zuska. "Asimilasi dalam Keluarga Perkawinan antar Etnik Perempuan Batak Toba dan Laki-laki Tionghoa di Doloksanggul Sumatera Utara." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 11, no. 1 (June 18, 2019): 135. http://dx.doi.org/10.24114/jupiis.v11i1.12680.
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The purposes of this study are to analyze; (1) the process of mixed marriages or assimilation between the marriages of Toba Batak women and Tionghoa Men in Doloksanggul. (2) the important factors encouraging mixed marriages between Batak Toba women and Tionghoa men in Doloksanggul, and (3) the mixed marriages harmony between Toba Batak women and Tionghoa Men in Doloksanggul. This research is qualitative method. The results of this study are; cultural assimilation: the process of adopting values, beliefs, dogmas, language ideologies and symbol systems of an ethnic group or various groups for the formation of values, beliefs, dogmas, language ideology and symbolic systems of a new ethnic groups. Structural assimilation: the process of penetrating the culture of ethnic groups into other ethnic cultures through primary groups such as family, close friends. In the marriage assimilation, or often called physical assimilation that occurs because of inter-ethnic or inter-racial marriages, produces a new ethnicities or races, which have different cultures, there is an association among individuals or groups intensively and in a relatively long time. People from different cultural backgrounds, interacting directly intensively for a long time which changed their form into elements of mixed culture. Usually, the groups involved in an assimilation process are a majority group and some minority groups that change the specific characteristics of their cultural elements and adapt them to the culture of the majority, so that gradually they lose their cultural personality and produce the majority culture. The conclusion of this field research is that; the interaction between ethnic Tionghoa and Toba Batak in Doloksanggul expressing a pattern of adaptation in an associative social process. The interaction is carried out in the form of accommodation and cooperation and acculturation. The pattern of interaction carried out by Tionghoa ethnic is as their effort to be a part of participating as Doloksanggul community members. Although the adjustment referred to is still more economic in nature, anthropologically it can be seen as a part of the social process towards social harmony and social integration.
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Sena, Hermina, and I. Gusti Putu Sudiarna. "Adaptasi Etnis Buton sebagai Petani Garam di Desa Tendakinde." Humanis 24, no. 1 (February 29, 2020): 69. http://dx.doi.org/10.24843/jh.2020.v24.i01.p09.
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A human relationship to the environment is that humans must be able to choose whether to be passive towards or need to dominate the environment. In this case the element used in the research is the adaptation of the Buton community to become salt farmers. The location used as the research site was the village of Tendakinde, Wolowae Sub district, District of Nagekeo, East Nusa Tenggara Province. The problems include, (1) How is the adaptation of Buton ethnic to the coastal environment so that they succeed in becoming salt farmers? (2) What factors cause the Buton community to adapt to the environment of the Kaburea coast so that they become salt farmers? The aim was to find out the adaptation of Buton ethnic to the coastal environment so that they succeeded in becoming salt farmers as well as factors that caused Buton ethnic groups to settle and become salt farmers in Tendakinde village, Wolowae Sub-district, Nagekeo district until now. The concept of adaptation as a human survival strategy, the concept of salt farmers, a socio-economic concept. Thus the theory used by the theory of environmental adaptation was initiated by Khon Bennet in 1976, and the theory of environmental determinism was triggered by several figures, one of which was Julian Steward. The technique of data collection is by first determining the informant, environmental observation, as well as in-depth interviews and literature studies. This data was analyzed using descriptive approach in the form of written and oral words from people and observed behavior. The initial interaction was only aimed at selling caught fish and trading copra with a barter system and to replenish drinking water supplies, but because of the increased intensity of communication it develop into a close relationship. The interaction began in 1939 and continues to be maintained as a kinship legacy. After being acculturated with Toto culture, Buton ethnic groups were introduced to how to cultivate land for farming. The procedure for processing this field is one of the elements of indigenous ethnic Toto culture as a result of their adaptation to the environment that serves the livelihood. After acculturation, the Toto ethnic group was also introduced to the procedures for shipping and fishing. They began to learn how to catch fish using bubu, knew how to read the direction when sailing using the location of star signs, as well as many new things related to the sea. Knowledge of processing the salt they obtained while sailing, finally practicing it in the village of Kaburea and ethnic Buton also managed to become salt farmers. One of the factors that influence the adaptation of Buton ethnic as salt farmers in Kaburea are environmental factors and family economic factors and socio-cultural community.
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Delmalia, Delmalia. "KESENIAN RONGGENG GROUP SENANDUNG RINDU DI KECAMATAN GUNUANG TULEH KABUPATEN PASAMAN BARAT." Humanus 14, no. 2 (November 30, 2015): 128. http://dx.doi.org/10.24036/jh.v14i2.5678.
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The purpose of the research is to reveal and explain about the matters of Ronggeng performance as a traditional art in Muaro Kiawai village. As a traditional art, Ronggeng now is in endangered due to the declining number of its presentations. This study is qualitative, where data is collected by observation, interviews, and documentation. The research informants were the actors who are involved in Ronggeng art, the ethnic group elites, and the society. The research instruments were the researcher, helped by recording instrument. The data was analyzed using Miles and Huberman model. The study finds that Ronggeng is formed by two type arts; dance and music. Ronggeng is marginalized by the society, because it does not adapt with the current changes and civilization. Therefore, most Ronggeng artists establish Senandung Rindu group in an effort to save Ronggeng from extinction. In the end, the effort contributes to the preservation and sustainability of the existence and activities of Ronggeng in Muaro Kiawai.
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Setyo, Bono. "Media Literasi Di Kalangan Guru: Upaya Mencegah Ekstrimisme dan Radikalisasi Di Sekolah." Profetik: Jurnal Komunikasi 13, no. 2 (January 30, 2021): 356. http://dx.doi.org/10.14421/pjk.v13i2.2002.
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One of the biggest global challenges of this era is the rise in extreme violent behavior (extremism) and radicalization among the younger generation, especially high school students. The most prominent extremism and radicalism today is religion-based, which is generally driven by the exclusivity of ideological, political, racial or ethnic groups. We cannot deny the fact that the group most vulnerable to extremism and radicalism is a group of middle school students, given their age in the search for identity and sometimes burning by excess energy which if not channeled into positive channels can actually increase the tendency of extremism and radicalization. One of the biggest determinants of extremist tendencies and radicalization towards students is the teacher and the school environment. Compared with parents, teachers have more frequency and intensity of interaction with them, so teachers are expected to be able to teach and give examples of character values such as attitude of respect, tolerance, mutual respect for differences, honesty, and others. Therefore the inculcation of values is characterized by preventing extremism and radicalization and must be preceded by efforts to increase teacher understanding through media literacy.
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Lavenia, Christy, and Nafa Febrianti Mutia Dewi. "PENGARSIPAN OBAT TRADISIONAL SUKU BATAK KARO DI SUMATERA UTARA." Jurnal Kearsipan 15, no. 1 (June 30, 2020): 79–91. http://dx.doi.org/10.46836/jk.v15i1.151.
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Traditional medicine in Indonesia has been used for thousands of years, biodiversity is an opportunity for the development of traditional medicine. One of the ethnic groups that still use and develop traditional medicine is the Batak Karo. Some traditional medicines of the Batak Karo ethnic group such as parem, tawar, and massage oil. The medicines are inherited from generation to generation so that the archive of traditional medicine is still very lacking, even its use in public is difficult. Community Archives (AK) can be empowered to do archiving with protection and preservation of traditional medicine. Documentation of traditional medicine using AK is evidence that these traditional medicines belong to the Karo Batak. In addition, well-managed traditional medicine can facilitate its publication through archival networks and traditional medicine is disseminated as traditional knowledge. Publication of traditional medicine is expected to be able to maintain the existence of traditional knowledge, especially traditional medicine from generation to generation.
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Simanjuntak, Helen Anjelina. "PEMANFAATAN TUMBUHAN OBAT DIABETES MELLITUS DI MASYARAKAT ETNIS SIMALUNGUN KABUPATEN SIMALUNGUN PROVINSI SUMATERA UTARA." BIOLINK (Jurnal Biologi Lingkungan, Industri, Kesehatan) 5, no. 1 (August 8, 2018): 59. http://dx.doi.org/10.31289/biolink.v5i1.1663.
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<p><em>Diabetes Mellitus is a health issue that attracts a lot of attention because of the prevalence rate that increases every year, especially in developing countries like in Indonesia. Diabetes Mellitus (DM) is a condition of decreasing the function of the pancreas to produce insulin or insulin receptors are not sensitive so that a metabolic disorder occurs where glucose is not converted into glycogen so that glucose can not enter the cells, resulting in increased blood glucose. Simalungun ethnic is one of the ethnic group in Simalungun Regency of North Sumatera Province where the society of Simalungun ethnic still utilize herbs as an alternative treatment like diabetes mellitus, so it is necessary to do research about the Utilization of Diabetes Mellitus Medicinal Plants In Simalungun Ethnic Society of Simalungun Regency of North Sumatera Province. This research was conducted using exploratory survey by the independent variable informant. Data collection was done by in-depth interview technique to informant. The results obtained 26 species of plants, consisting of, 20 families and 15 orders that have potential as an antidiabetic drug. Plant parts used are roots, leaves, fruit, stems, bark, seeds and tubers. And the most widely used is the leaves as much as 40.74%.</em></p>
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Ummah, Fiena Saadatul. "ISLAM DAN ETNISITAS DALAM PENDEKATAN ANTROPOLOGI." Al'Adalah 24, no. 1 (April 30, 2021): 55–62. http://dx.doi.org/10.35719/aladalah.v24i1.65.
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Dalam pendekatan antropologi, Islam bukan hanya dipandang sebagai suatu ideologi politik, praktik sosial, dan ekonomi, tetapi juga sebagai sistem budaya yang diinterpretasi dan dipahami, untuk kemudian diyakini dan dipraktikkan dalam bentuk tindakan keagamaan oleh para pemeluknya. Etnisitas merupakan identitas dari suatu suku bangsa, di mana sesuatu yang membedakan antara satu suku dengan suku yang lainnya yang ditandai dengan atribut-atribut dari kebudayaan dan mempunyai pengertian dari berbagai perspektif. Banyaknya etnis di Indonesia di satu sisi menjadi kekayaan budaya masyarakat, tetapi di sisi lain menyimpan potensi timbulnya konflik. Salah satu contoh konflik etnis di Indonesia yaitu konflik etnis di Kalimantan antara suku Dayak dan suku Madura. Dalam konteks ini, Islam sebenarnya sudah mengantisipasi konflik etnis tersebut dengan memberikan berbagai solusi. Salah satunya melalui firman Allah Swt. dalam QS. al-Hujurat [49]: 13 yang memberi gambaran bahwa perbedaan bukanlah penyebab perpecahan, justru perbedaan itulah yang mendorong manusia untuk saling bersatu. In an anthropological approach, Islam is not only seen as a political ideology, social and economic practice but also a cultural system that is interpreted and understood, to be believed and carried out in the form of religious acts by the perpetrators. Ethnicity is the identity of an ethnic group, where something distinguishes one tribe from another, which is marked by the attributes of culture and has meanings from various perspectives. In Indonesia, there are also various ethnic groups, which have the potential for conflict. One example of ethnic conflict in Indonesia is the ethnic conflict in Kalimantan between the Dayak and Madurese tribes. Therefore, Islam responds to these ethnic conflicts by providing various solutions in Surah al-Hujurat [49]: 13 which illustrates to all of us that differences are not the cause of division, they are precisely the differences that encourage people to unite with each other.
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Tambunan, Parlindungan. "KEKUATAN BISNIS “DEKKE NANIURA”, KEUNIKAN KULINER TRADISIONAL SUKU BATAK (TOBA) DI PROVINSI SUMATERA UTARA, PULAU SUMATERA, INDONESIA." Jurnal Hutan Tropis 9, no. 2 (August 5, 2021): 387. http://dx.doi.org/10.20527/jht.v9i2.11290.
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The diversity of the people of Indonesia gives a variety of different fields including ethnic, culture, ras, religion, and between groups. Each ethnic group in Indonesia differs in how to obtain knowledge, some are hereditary and there is a process of learning from others. One example, the Batak ethnic (Toba) in Sumatera Island has knowledge about flora. They use flora for food processing, medicine, and living equipment. From food processing, the Batak ethnic (Toba) have diverse knowledge of food processing (culinary). One of the famous traditional culinary of the Batak ethnic (Toba) in Sumatra Island is Dekke Naniura. Dekke Naniura is one of the culinary traditional of the Batak ethnic (Toba) in Sumatera Island. Dekke Naniura is unique, because Dekke Naniura is served from fresh raw goldfish which is given the simple spices (easily available) and the water of Unte Jungga fruit (Citrus hystrix DC.) So that goldfish are not fishy and goldfish meat becomes soft without any process cooking on fire, or after being inhabited for 3 to 5 hours Dekke Naniura is ready for consumption. The uniqueness and originality of the traditional culinary processing of the Batak ethnic (Toba) "Dekke Naniura" has added value that can be calculated to preserve the taste. Therefore, the preservation of the taste of Dekke Naniura must be maintained by a culinary management, which has a standard operating system for sure, namely from the selection of ingredients to how to eat. With a certain standard operating food, a unique traditional culinary business can be operated as a strategic and promising industrial business. The uniqueness of a traditional culinary is the power of business that can create and contribute to the economy in a sustainable way from generation to generation. Dekke Naniura is one of the advantages of origin or representing the symbol of the North Tapanuli region, the Batak ethnic (Toba) in Sumatera Island.
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Lalo, Rifki Ferdinand, Mex Frans Lodwyk Sondakh, and Sherly Gladys Jocom. "PERBANDINGAN PENDAPATAN PETANI PADI SAWAH BERDASARKAN ETNIS DAN STATUS PENGUASAAN LAHAN DI DUMOGA KABUPATEN BOLAANG MONGONDOW." AGRI-SOSIOEKONOMI 16, no. 2 (May 29, 2020): 179. http://dx.doi.org/10.35791/agrsosek.16.2.2020.28740.
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The purpose of this study was to determine the comparison of the income of rice farmers based on: (1) land tenure status and (2) ethnicity in Dumoga Bolaang Mongondow Regency. Primary data collection in this study was in the form of data obtained from the results of direct interviews with farmers from each ethnic group of Bolaang-Mongondow, Minahasa, Bali and Java. Secondary data were obtained from documents from related institutions and journal articles and documents from libraries and the internet relating to the title of this study. Determination of the location of the study was done intentionally (purposive sampling) that is the area that is the center of the rice paddy plants. Sampling was done accidentally (accidently sampling) to the owner's farmers, tenant farmers, and tenant farmers based on land tenure and ethnicity status. Each ethnic of paddy rice farmers in the location was taken by 15 respondents so that the total number of respondents from all ethnic groups was 60 respondent farmers. The calculated variables are land area, total production, fixed costs and variable costs, revenue and income. To analyze the comparison of rice income based on ethnicity and land tenure status of rice farmers. Data analysis in the form of acceptance, income and descriptive analysis. The results showed the largest amount of income based on the status of land ownership owned by farmers in each ethnic owner. The biggest income based on ethnicity is owned by rice farmers who come from Ethnic Mongondow.*eprm*
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Prayitno, Ujianto Singgih. "ETNISITAS DAN AGAMA DI KOTA SURABAYA: INTERAKSI MASYARAKAT KOTA DALAM PERSPEKTIF INTERAKSIONISME SIMBOLIK." Jurnal Aspirasi 6, no. 2 (September 19, 2016): 119–30. http://dx.doi.org/10.22212/aspirasi.v6i2.508.
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This research is motivated by the emergence of various conflicts in various cities in Indonesia which is triggered by the activation of ethnicity and religious stereotypes, either individually or in groups in their social interaction. Surabaya is one of the big cities inhabited by various ethnic and religious and those are potential to cause conflict. This study attempts to highlight how the picture of the interaction and the level of trust among ethnic and religious in the city of Surabaya. This study is expected to provide an overview of vertices that have the potential to create conflicts in the future so that it can be anticipated by the Government. Using qualitative method and symbolic interactionism approach, which assumes that the social reality is a series of events that occur in some individuals in the society and lasted consciously and it is related to gestures, vocal, voice, and body expression, it is concluded that the city is a melting pot where people of various ethnic groups and religions merge into one. The conflict occurred because of the characteristics of the groups in conflict distinguishable in the clarity of boundaries between groups in conflict; and the degree of organization of each group are closely related to patterns of interaction and communication that was developed from two sides.
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Masduki, Aam. "MAKANAN TRADISIONAL DI KABUPATEN CIAMIS." Patanjala : Jurnal Penelitian Sejarah dan Budaya 4, no. 2 (June 1, 2012): 270. http://dx.doi.org/10.30959/patanjala.v4i2.142.
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Abstrak Makanan merupakan kebutuhan yang esensial bagi manusia. Keberadaan makanan tersebut dibutuhkan sebagai sumber energi dan zat tertentu untuk mengatur proses metabolisme. Eksistensi makanan dalam kehidupan masyarakat tidak terbatas hanya untuk memenuhi kepentingan tersebut. Ada nilai sosial atau makna lainnya yang tersirat di balik rasa, warna, dan bentuk suatu makanan. Wujud akhir dari proses tersebut adalah terciptanya jenis dan bentuk makanan berikut peruntukannya, seperti makanan untuk upacara adat atau kenduri, makanan untuk persembahan kepada entitas supranatural, dan makanan dibuat pada saat-saat tertentu. Tujuan dari penelitian ini yaitu untuk mendokumentasikan jenis-jenis makanan yang ada di kabupaten Ciamis. Metode penelitian yang digunakan bersifat deskripsi dengan pendekatan kualitatif melalui pengumpulan data berupa wawancara dan pengamatan. Respon kebudayaan terhadap kebutuhan dasar berupa makan akan beragam, mengingat beranekanya kebudayaan yang dimiliki manusia. Tidaklah heran jika budaya masyarakat Indonesia di seputar makan pun akan berbeda antara suku bangsa yang satu dan lainnya. Perbedaan pun terjadi pada suku bangsa yang sama, namun menempati lingkungan alam, lingkungan sosial, dan lingkungan transenden yang berlainan. Dengan demikian perihal makan ini ada di bawah kendali kebudayaan. Beberapa respon kebudayaan di seputar kebutuhan dasar berupa makan di antaranya perilaku makan, cara mendapatkan, mengolah dan membuat makanan, dan makanan sendiri sebagai hasil dari proses. Abstract Food is an essential need to human being. It serves energy resources for our body as well as social values reflecting in many kinds of food for different kind of events and situations. This is a cultural respond to the need for food. Every ethnic groups in Indonesia has their own eating habit. It is interesting to know that natural and social environments can affect the habit, even in the same ethnic group. Therefore, culture controls food. It is reflected in eating behaviour, how to get and process food, and the food itself.
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Ridho, Muhammad, Yanyan Muhammad Yani, and Arfin Sudirman. "Analisis Konflik Arab Spring di Suriah." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 12, no. 1 (April 30, 2020): 113. http://dx.doi.org/10.24114/jupiis.v12i1.16058.
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This study aim to explain phenomenon of Arab spring that occurred in Syria and describing the triggering factors of conflict Syria and the analysis of Alawie group in Syria. The type of this study uses a qualitative approach with the literature study method, because the data collection techniques used make books and documents related to the Arab spring in Syria as a reference frame, as well as some data from a valid website. Data analysis techniques through three components, namely data reduction, data presentation and drawing conclusions in which data verification is also accompanied by triangulation of data sources. The results showed that the phenomenon of Arab spring that occurred in Syria converged on inter-ethnic conflict that occurred between the Sunni-Alawie, then triggered by the phenomenon of Arab spring that spread in the Middle East.
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Siagian, Krista Veronica. "Status kebersihan gigi dan mulut Suku Papua pengunyah pinang di Manado Oral and dental hygiene status of Papua’s Areca nut chewer." Journal of Dentomaxillofacial Science 11, no. 1 (February 28, 2012): 1. http://dx.doi.org/10.15562/jdmfs.v11i1.285.
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Areca nut chewing habits is one of the greatest threats to oral health today. It is estimated that 600 million peoplehave areca nut chewing habit, including Papua ethnic group. The purpose of this study was to evaluate the oralhygiene status of Papua ethnic group who have areca nut chewing habits living in at Manado. The study is adescriptive cross sectional type using survey technique. Thirty respondents, males and females aged between 18 to40 years old were collected as purposive sample. Clinical data of oral hygiene status was assesed by OHI-S IndexGreene and Vermillion, including debris and calculus score. Results indicated that oral hygiene score (OHI-S)is2.32. The conclusion of this study is the oral hygiene status of Papua’s areca nut chewers living in at Manado, ismedium category.
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Amin, Basri. "STUDENT POLITICS IN URBAN TERNATE, NORTH MALUKU." KOMUNITAS: International Journal of Indonesian Society and Culture 6, no. 1 (June 12, 2014): 1–15. http://dx.doi.org/10.15294/komunitas.v6i1.2946.
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This article examines student politics articulated by university students in contemporary Ternate, North Maluku. The involvement of students in the political arena in the region is mostly organized through regional (ethnic) organizations.The larger context of such political process is decentralisation, which make religional resource resources dominated by the state. At the same time competition among local elites and ethnic groups flourish. This is the main background of a new formation of group interests in local level -including local university students-- to gain group advantages. The case of Ternate, North Maluku, is an example of how groups of students organize their practical interests in the arena of politics by exploiting youth associations and ethnic organizations.Artikel ini mengkaji tentang politik yang diartikulasikan oleh kalangan mahasiswa dalam percaturan politik lokal di Ternate, Maluku Utara. Keterlibatan mahasiswa dalam arena kekuasaan di kawasan ini lebih banyak dilakukan melalui instrumen organisasi kedaerahan (etnis). Konteks besar yang menjadi landasan dari proses sosial ini adalah desentralisasi yang menempatkan sedemikian rupa sumberdaya pembangunan lebih banyak didominasi oleh negara, tapi pada saat yang sama perkembangan politik etnis terus menyertai persaingan kelompok dan elit lokal. Kasus Maluku Utara adalah sebuah contoh bagaimana kaum muda memainkan kepentingannya sendiri dalam percaturan kekuasaan dan dalam hal memanfaatkan kesempatan-kesempatan praktis untuk mereka.
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Habibudin, Habibudin. "NILAI KEARIFAN LOKAL SASAK DALAM PERSEKOLAHAN DI LOMBOK TIMUR." JIPSINDO 7, no. 1 (March 25, 2020): 44–65. http://dx.doi.org/10.21831/jipsindo.v7i1.30846.
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Nilai-nilai kearifan lokal Sasak dapat berperan untuk membangun perdamaian di tengah kehidupan masyarakat. Namun sayangnya nilai-nilai tersebut hanya hidup dalam alam pikiran, belum berperan dalam membentuk sikap dan perilaku damai. Penelitian ini bertujuan meng-analisis nilai-nilai perdamaian dalam nilai-nilai kearifan lokal etnis Sasak pada kehidupan di sekolah. Penelitian ini menggunakan paradigma kualitatif dengan jenis grounded theory. Pengumpulan data melalui observasi, wawancara mendalam, dan dokumentasi. Analisis data menggunakan model interaktif, yakni pengumpulan data, reduksi data, penyajian data, pengambilan simpulan. Temuan penelitian menunjukkan nilai-nilai perdamaian yang terkandung dalam nilai-nilai kearifan lokal etnis Sasak terdiri atas 10 (sepuluh) nilai, yakni saling ajinang (saling meng-hormati, menghargai), tertip-terpi (tertib-teratur), teguq (tanggung jawab), solah perateq, (baik hati), soloh (toleransi, cinta damai), tetes (partisipatif), saling saduq (saling percaya), besemeton (persaudaraan), ra’i (empati), dan bedadayan (kerja sama).THE VALUES OF SASAK LOCAL WISDOM IN SCHOOLING IN EAST LOMBOKThe values of Sasak local wisdom play a role in building peace in people's lives. But unfortunately, these values only live in the realm of the mind, have not played a role in shaping peaceful attitudes and behaviors. This study aims to analyze the values of peace in the local wisdom values of the Sasak ethnic group in school life. This study uses a qualitative paradigm with a type of grounded theory. Collecting data through observation, in-depth interviews, and documentation. Data analysis used an interactive model, namely data collection, data reduction, data presentation, and drawing conclusions. The research findings show that the peace values contained in the local wisdom values of the Sasak ethnic group consist of 10 (ten) values, namely ajinang (mutual respect, respect), tertip-terti (orderly), teguq (responsibility ), solah perateq, (kindness), soloh (tolerance, love of peace), drops (participative), mutual trust (mutual trust), besemeton (brotherhood), ra'i (empathy), and bedadayan (cooperation).
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Arif, Muh. "NILAI EDUKATIF DALAM PEMBACAAN BURDAH (STUDI ATAS PROSESI PERNIKAHAN ETNIS ARAB DI GORONTALO)." Jurnal Studi Agama dan Masyarakat 16, no. 2 (January 1, 2021): 149–62. http://dx.doi.org/10.23971/jsam.v16i2.2220.
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This article elaborated on the educational value of Burdah reading in Gorontalo and described the implementation of Burdah reading tradition in Gorontalo, where various activities were usually carried out, for example at assemblies or at the stages before wedding ceremony. In general, the indigenous people of Gorontalo, in the traditional stages before their wedding, only performed the Saronde dance after holding recitation. This was different from Arabian ethnic in Gorontalo. They preferred to read Burdah and Barzanji. The results showed that the reading of Burdah was one of the traditions carried out with a traditional pattern and was upheld by the people of Gorontalo, especially the Arab ethnic group. This was because that the Arabian ethnic people of Gorontalo made Burdah as a tradition that should not be abandoned in every ceremony, especially in wedding ceremonies, circumcision, and the Prophet's birthday. Likewise with other activities, for example when a family was suffering from a disease in the hope that they could get a cure. The educational values in reading Burdah included: first, the cultural value of Burdah tradition was implemented in the form of religious teaching through customary traditions; second, religious values in the tradition of Burdah reading contained religious teachings to strengthen faith and piety; third, the social value of the tradition of Burdah reading was in a form of religious teaching to familiarize each other with maintaining friendship, respecting and remaining united in Islamic brotherhood.
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Komaidi, Didik. "Pendidikan Agama Di Tengah Pluralisme Bangsa (Dari Paradigma Eksklusif Ke Inklusif)." LITERASI (Jurnal Ilmu Pendidikan) 5, no. 1 (January 11, 2017): 79. http://dx.doi.org/10.21927/literasi.2014.5(1).79-92.
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Seeing the history of Indonesia recenly often appear the phenomenon of violence or conflict based on ethnic, religious, racial, inter-group and terrorism cases. This phenomenon compel us to rethink the role of religion, especifically religious education in the life of a pluralistic society. Viewing these facts would be a challenge for the clergy, scholars, including religious education stakeholders, to build a pluralistic society become tolerant, harmonious, and cooperative, and democratic. Then, education has a strategic role in design civil society civilization, especially the students. In the application, religious education must have an inclusive paradigm not exclusive. Inclusive paradigm is the paradigm of contextual education, tolerance, respect for differences religius, racial, intergroup, and cooperate live. In other hand the exlusive paradigm is the educational paradigm that is less respect for differences, underestimate to others, just think of the group, less tolerant.
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Ramdhani, Suciyadi. "KONSTRUKSI NILAI MULTIKULTURALISME PADA MASYARAKAT HAURGEULIS KABUPATEN INDRAMAYU." Patanjala : Jurnal Penelitian Sejarah dan Budaya 10, no. 1 (March 4, 2018): 1. http://dx.doi.org/10.30959/patanjala.v10i1.326.
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Tulisan ini menjelaskan proses pembentukan nilai multikulturalisme pada masyarakat Haurgeulis, Indramayu yang dikaji melalui metode kualitatif. Pengumpulan data menggunakan teknik pengamatan terlibat, wawancara mendalam, dan studi literatur. Hasilnya menunjukkan bahwa kehidupan multikultural di Haurgeulis dibentuk oleh empat kelompok etnik pendatang: Jawa, Sunda, Arab, dan Tionghoa di awal abad ke-20. Setiap kelompok etnik memiliki keahliannya masing-masing, seperti pertanian yang didominasi keturunan Jawa dan Sunda, sebagaimana keturunan Arab dan Tionghoa di bidang perdagangan. Adanya keahlian pekerjaan membentuk hubungan antaretnik menjadi saling ketergantungan dalam kehidupan ekonomi. Dengan saling ketergantungan, masyarakat di Haurgeulis menunjukkan sikap penerimaan dan tidak diskriminatif kepada liyannya. Pengalaman hidup bersama tersebut semakin membentuk nilai-nilai multikulturalisme pada masyarakat Haurgeulis. This paper describes the process of value creation of multiculturalism in Haurgeulis Indramayu society which is studied through qualitative method. The Data is collected through observational techniques, in-depth interviews, and literature studies. The results show that multicultural life in Haurgeulis was formed by four ethnic groups of immigrants: Java, Sunda, Arabian and Chinese in the early 20th century. Each ethnic group has its own expertise, such as agriculture that dominated by Javanese and Sundanese descent, while the Arab and Chinese descendants of trade. The existence of job skills forms inter-ethnic relations into interdependence in economic life. With interdependence, people in Haurgeulis shows acceptance and non-discriminatory attitude to the others. Life experience in living together increasingly shapes the values of multiculturalism in Haurgeulis society.
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Rosyid, Moh. "Mengevaluasi Kewajiban Negara Pada Umat Hindu Di Kudus Jawa Tengah." Jurnal Penelitian Agama Hindu 4, no. 1 (May 18, 2020): 1. http://dx.doi.org/10.25078/jpah.v4i1.1258.
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<p><em>This article was written to evaluate the role of government and Kudus government to service for Hindus in Kudus. Data of this research was gathered through interview, forum group discussion, observation and descriptive qualitative approach. There are several things can be done by Kudus government: (1) facilitating the establishment of puraas a worship place for Hindus in Kudus, (2) recruiting teacher for Hinduism in schools, (3) enacting bylaws on informal religious education for all religions. These policies are actually continuing the spirit of tolerance, the legacy of Sunan Kudus. Respecting people despite their religion and ethnic is a manifestation of faith in God. </em></p>
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Damanik, Erond L. "Menolak Evasive Identity: Memahami Dinamika Kelompok Etnik di Sumatera Utara." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 4, no. 1 (July 4, 2018): 9. http://dx.doi.org/10.24114/antro.v4i1.9970.
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Penyebutan Kelompok Etnik (ethnic group) di Sumatera Utara dikontruksi dari luar (outsider). Konsep ‘Batak’ dan ‘Melayu’ adalah label yang diberikan dari luar dan menjadi identitas kabur (evasive identity) pada saat digunakan menyebut populasi yang dipersatukan dengan penyergaman itu. Pengontruksian dilakukan merujuk pada benteng alam, kultural dan agama, serta perubahan sosial yang mengitarinya. Walaupun penyeragaman itu telah ditolak, tetapi tetap muncul dalam berbagai literatur Ilmu Sosial. Kenyataan ini berdampak pada adanya kekeliruan terhadap kebenaran-kebenaran yang dianggap hakiki itu terutama pada dasawarsa kedua di Milenium ketiga. Sejumlah penelitian mutakhir, dengan berbagai bukti empirik menegaskan bahwa penyebutan kelompok etnik di Sumatera Utara berikut stigma yang dilekatkan padanya adalah kontruksi luar, evasive identity dan kini banyak ditolak.
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Jaelani, Gani Ahmad. "PEREMPUAN SUNDA DAN PELACURAN DI ZAMAN KOLONIAL." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 9, no. 2 (December 10, 2020): 199–220. http://dx.doi.org/10.24164/pw.v9i2.362.
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This article aims to analyze the relationship between Sundanese women and prostitution practices in the colonial era. The emphasis on Sundanese women is derived from the abundance of news reporting that they resort to prostitution because of the inherent vice, such as laziness and fondness of luxury. This view, mostly through European eyes, puts women, especially Sundanese women, into such a predicament. Therefore, there are three main concerns to discuss in this article. First, it analyses European reports on Sundanese women and their relation with prostitution. Second, it shows the complexity of the practice of prostitution in a colonial country. Last, it discusses that prostitution is enabled by other material conditions such as urban development. It is important to note that the association with immorality on a certain ethnic group has always been rooted from the past. In addition, it reinforces that the assumption that prostitution is merely women’s issue can no longer be held onto.
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Nasution, Abdullah Akhyar. "ZIMBO Analisis Isi terkait Nilai Sosial dan Budaya Dalam Cerita Rakyat Di Simalungun." Aceh Anthropological Journal 2, no. 2 (October 30, 2018): 80. http://dx.doi.org/10.29103/aaj.v2i2.1159.
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The tale of the Zimbo is one of folklore that can be found in ethnic Simalungun. Currently, in order to understanding character a group of people can also be done by reviewing content or substance of folk tales that they have. To study the value content of of social-cultural values in a folklore will be useful in identifying collective potential or characters the owners of the story. This article is written base on the document study by using content analysis method. The collection of data in this study is entirely done by studying a whole of Zimbo story. The written source of Zimbo tale retrieved from the publication of the Ministry of Education and Culture at 1996. The results of the analysis content done found that the story of Zimbo contain some social and culture values. genarally, the story of Zimbo shows that Simalungun ethnic was a religious community, keep the harmony of nature, very democratic, anti-imperialism and other socio-cultural values. Thus, dissemination of the values that exist in the content of the story of Zimbo will be very useful in the forming character Ke-Simalungunan on the young generation.
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Zuhri, Saefudin. "MANAJEMEN PEMBELAJARAN AGAMA DAN KEAGAMAAN DI ERA INDUSTRI 4.0." Geneologi PAI: Jurnal Pendidikan Agama Islam 7, no. 1 (May 20, 2020): 76. http://dx.doi.org/10.32678/geneologipai.v7i1.2656.
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Industrial era 4.0 became a big chalangge for educators especially for religious and religious subjects or Islamic Educators. Because in addition to teaching religious content that is mandatory for Muslim believers, Islamic Religious Education must also teach that instruct muslim to be creative and innovative, along with teaching about inclusiveism in order to collaborate across ethnic, cultural and religious group in facing the area of disruptive innovation. Which is an opportunity for anyone to pay attention to linearity. Industry 4.0 as the CPS, IoT, and IoS era, has been very systemic, and every industry does not need many people, except computer operators, production network supervisors and all related to computer work control. Therefore, they must be creative people to develop entrepreneurship, or services that are needed by society. Opportunity to be able to do entrepreneurial works is huge, because the world now ignores linierity, instead appreciates more creativity and networking capabilities. Therefore, educators must educate their students, and lecturers also direct their students to be realistic and become creative people. Creative and innovative education has no subjects. Therefore, fostering and enhancing their creativity is done through pendagogy for all subjects, especially subjects such as Islamic Education in schools or universities, so that they can get used to being creative and innovative people. As well as, inclusivism must be forestered and forested through a learning process that touches on aspect of attitude or affective trough discussion and or other techniques that enchance the competencies or learners in collaborating across ethnic, cultural and religious backgrounds.
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Ambya, Ambya. "Perkembangan Daerah Otonom Baru (DOB) di Provinsi Lampung (Model Tipologi Klassen)." Jurnal Ekonomi Pembangunan 8, no. 3 (November 8, 2019): 199–210. http://dx.doi.org/10.23960/jep.v8i3.63.
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Considerations of the district area to divide include, among others, the existence of group similarities (preference for homogeneity), and social ties in one ethnicity (historical ethnic) believed to be able to realize shared prosperity. This study aims to see the development of DOB, which is grouped with theModel criteria Klassen Typology. The variable used is the income per capita with the rate of economic growth of new autonomous regions compared to provinces. The results show that all DOB belong to the relatively disadvantaged regional groups, except in East Lampung Regency. The relatively young new autonomous regions cause this condition. Their potential has not been fully managed to the maximum due to the limitations of the region, especially regional finance.
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Arjana, Bagus Made. "JEJAK PERKEMBANGAN ARSITEKTUR DI BALI." Jurnal Anala 6, no. 1 (February 20, 2018): 38–52. http://dx.doi.org/10.46650/anala.6.1.581.38-52.
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In general, each region or ethnic group will have a work of architecture in the area. The work of the architecture can be a legacy of the previous generation or generated by the generations that existed at that time, either architectural works created or produced by the local / local generation as well as the architectural works left by immigrants who once ruled the area.Following the journey of a nation will be found is a relic of his main relic in the field of architecture from one time / era to the next time / era in the form of traces of his architectural journey through the period or era. If considered from the journey of architecture in Indonesia generally and in Bali in particular will be obtained works of architecture in the era or era experienced.Based on that, the era or period experienced in Bali can be divided as follows: Pre-History, Hindu Culture, Islamic Culture, Colonial / Colonial, Independence and Global or Modern Age. From each era will leave a work of architecture that describes the journey of architectural development that exists in Bali.To reveal the travel architecture is the author only sourced on data obtained or downloaded from the internet.Keywords: architecture, Bali.