Статті в журналах: "Etnisk representation"

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Hasanudin, Hasanudin. "KERUKUNAN MASYARAKAT MULTIKULTUR DI DESA BANUROJA, GORONTALO." Al-Qalam 24, no. 1 (August 12, 2018): 18. http://dx.doi.org/10.31969/alq.v24i1.465.

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Banuroja merupakan sebuah desa yang mempunyai keunikan dan paling khas dibandingkan desa-desa lainnya di Provinsi Gorontalo, bahkan di seluruh Indonesia. Penduduk Desa Banuroja berasal dari sembilan etnik yaitu Bali, Jawa, Sasak, Gorontalo, Sunda, Minahasa, Bugis, Betawi, dan Batak. Keragaman etnis menyebabkan penduduknya memeluk agama, Islam, Hindu, Kristen Protestan, dan Khatolik. Pada umumnya untuk ukuran suatu desa di Provinsi Gorontalo, Desa Banuroja termasuk masyarakatnya yang heterogen, dan menjadi wadah yang mempertemukan berbagai macam agama, etnik, dan budaya. Masyarakat Banuroja dengan komposisi agama dan kultur yang majemuk, menjadi sampel yang representatif untuk memahami masyarakat multikultur dalam membangun solidaritas.Kerukunan yang terbangun di Banuroja adalah kerukunan dan toleransi dari paradigma pluralisme. Masyarakat Banuroja menerima berbagai agama dan etnis dengan upaya menata keragaman dalam membina kerukunannya. Berdasarkan pembagian lima kategori multikulturalisme oleh Bikhu Parekh, maka masyarakat Banuroja termasuk kategori dalam multikulturalisme otonomis, yaitu masyarakat plural di mana kelompok-kelompok kultural utama berusaha mewujudkan kesetaraan dengan budaya dominan dan menginginkan kehidupan dalam kerangka politik yang secara kolektif bisa diterima.Terdapat tiga faktor menjadi pendorong terbangunnya kerukunan umat beragama yaitu rasa persatuan dari berbagai agama dan suku dalam bentuk toleransi, para tokoh masyarakat baik dari tokoh agama maupun tokoh etnik dapat menjaga keseimbangan dan kesetaraan dalam kehidupan masyarakat, dan peran Pesantren Salafiyah Syafiiyah dalam menjaga kerukunan. Penelitian ini dilakukan melalui wawancara dan studi pustaka, dalam rangka memahami kerukunan masyarakat Banuroja.

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Wibawa, Satrya. "KITA PUNYA BENDERA: Etnis China dan Narasi Nasionalisme." Capture : Jurnal Seni Media Rekam 9, no. 2 (September 28, 2018): 71. http://dx.doi.org/10.33153/capture.v9i2.2130.

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This paper discusses Indonesian cinema’s representation of children after the fall of the New Order and during the Reform era. Thus, I explore Kita Punya Bendera<a title="" href="#_ftn1">[1]</a> (2008) that seemingly stands as the first children’s film that places a Chinese ethnic background child as the main narrative which also focuses on the complicated situation of being a Chinese in Indonesia. Considering the state’s overpowering political hegemony during the New Order, the key question with respect to the period of transition concerns that which remains the same amidst the change. The paper argues that, in spite of deep transformations, the cinematic representation of children remains as an ideological model for projecting Indonesia as an improved nation, which is done by featuring ethnic and racial diversitiy as it intersects with a changing idea of children and its significant relation with family culture and the school system in Indonesia.<div> <hr align="left" size="1" width="33%" /><div><a title="" href="#_ftnref1">[1]</a> Literally translated as “We have a Flag.”</div></div>

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EPANGELIA, LIDIA. "GONDANG DAN SISTEM KEKERABATAN ETNIK ANGKOLA." Grenek Music Journal 7, no. 2 (October 11, 2018): 129. http://dx.doi.org/10.24114/grenek.v7i2.10654.

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This study aims to find out the Angkola ethnic kinship system, to know Angkolagondang shape and to interpret the relationship of gondang and the ethnickinship system of Angkola. This research is based on a theoretical explainingthe understanding of gondang and the Angkola ethnic kinship system by usingthe theory of deconstruction, semiotics and ethnomusicology. This researchwas conducted from September 2017 to October 2017 in Kecamatan Arse,Simangambat Street, KM. 11, Arse Nauli. The research method used isdescriptive qualitative. The population in the study was non-existent and theresearch sample consisted of five indigenous figures and Angkola artists. Theresearch result explores that gondang and relatives of ethnic Angkola areneeded in showing their identity as ancestral cultural heritage which deservesto be appreciated by society. The relationship between gondang and the ethnickinship system of Angkola states that gondang is a representation of the kinshipsystem by looking at the relationship between each instrument in Angkolagondang ensemble which is a manifestation of na tolu transition in traditionalceremony.

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Suprapto, Wasis, and Dodik Kariadi. "KONTESTASI ETNIS DI KANCAH POLITIK." JURNAL SOSIAL HUMANIORA 8, no. 2 (October 24, 2017): 119. http://dx.doi.org/10.30997/jsh.v8i2.888.

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Kota multikultural sangat identik dengan Singkawang. Kondisi ini terlihat data Badan Pusat Statistik (BPS) tahun 2004 yang mengatkan bahwa 40,38% warganya adalah Etnis Tionghoa, 36,72% Melayu, 7,26% Dayak, 5,69% Madura, dan 15,64% lainnya. Pakta demografi yang beragam ini tentu dapat menjadi awal munculnya kontestasi antar etnis. Kajian ini dilakukan untuk menganalisis potensi kontestasi politik di Singkawang. Secara umum analisis yang dilakukan bersifat studi literatur. Tahun 2009 lalu Kota Singkawang melakukan pemilihan Anggota DPRD melalui mekanisme pemilihan umum kepala daerah (pemilukada). Adapun jumlah posisi yang diperebutkan mencapai 30 kursi. Berdasarkan analisis literatur diketahui bahwa 30 anggota DPRD yang terpilih berasal dari suku yang berbeda. Setelah dilakukan pengkajian ternyata 30% adalah Etnis Tionghoa, 27% Melayu, 20% Dayak, 7% Madura, Jawa, dan Batak serta 3% Tambi. Berdasarkan data ini maka dapat disimpulkan bahwa persentase etnis berkorelasi dengan keterwakilan etnis pada Pemilukada Kota Singkawang.KATA KUNCI: kontestasi, etnis, dan Singkawang ETHNIC CONTESTATION IN POLITICAL SCOPEABSTRACTMulticultural city is very synonymous with Singkawang. This condition is seen from the Central Bureau of Statistics (BPS) data in 2004 which states that 40.38% of its citizens are ethnic Chinese, 36.72% Malays, 7.26% Dayak, 5.69% Madura, and 15.64% others. This diverse demographic pact can certainly be the beginning of ethnic contestation. This review was conducted to analyze the potential for political contestation in Singkawang. In general, the analysis conducted is literature study. In 2009, Kota Singkawang elected DPRD members through the election mechanism of regional head (Pemilukada). The number of contested positions reached 30 seats. Based on the literature analysis it is known that 30 elected DPRD members are from different tribes. After the assessment, 30% were ethnic Chinese, 27% Malays, 20% Dayak, 7% Madurese, Javanese, and Batak and 3% Tambi. Based on this data, it can be concluded that ethnic percentage correlates with ethnic representation in Pemilukada Kota Singkawang.

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Ardianto, Ardianto, Rokmina Gonibala, Hadirman Hadirman, and Adri Lundeto. "The Representation of Islamic Educational Values in Katoba Tradition of Munanese Community." INNOVATIO: Journal for Religious Innovation Studies 20, no. 1 (June 30, 2020): 1–18. http://dx.doi.org/10.30631/innovatio.v20i1.99.

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This article is the result of research that aims to explain the representation of Islamic educational values in the Katoba tradition of the Munanese community. The object of observation is Katoba ritual. In-depth interviews were conducted with informants from the Katoba tradition practitioner which called imamu, academics, researchers, traditional and cultural leaders, educational practitioners, community leaders, and youth leaders. Provision of research data sourced from the results of recording, field notes and documents. This study found that the representation of the values of Islamic education in the katoba tradition of Munanese community consists of the value of aqidah education, the value of religious education, and the value of moral education. Abstrak: Artikel ini merupakan hasil penelitian yang bertujuan untuk menjelaskan representasi nilai-nilai pendidikan Islam dalam tradisi Katoba pada masyarakat etnis Muna. Objek pengamatan adalah pelaksanaan ritual Katoba. Wawancara mendalam dilakukan dengan informan pengamal tradisi katoba yang disebut imamu, akademisi, peneliti, tokoh adat dan budaya, praktisi pendidikan, tokoh masyarakat, dan tokoh pemuda. Penyediaan data penelitian bersumber dari hasil pencatatan, catatan lapangan dan dokumen. Penelitian ini menemukan bahwa representasi nilai-nilai pendidikan Islam dalam tradisi katoba masyarakat etnis Muna terdiri dari nilai pendidikan aqidah / tauhid; nilai pendidikan agama; dan nilai pendidikan pendidikan moral.

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Sutanto, Okki, and Nani Nurrachman. "MAKNA KEWIRAUSAHAAN PADA ETNIS JAWA, MINANG, DAN TIONGHOA: SEBUAH STUDI REPRESENTASI SOSIAL." Jurnal Psikologi Ulayat 5, no. 1 (April 19, 2018): 86. http://dx.doi.org/10.24854/jpu12018-75.

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Abstract — The important link between culture and entrepreneurship has often been overlooked by psychological research on entrepreneurship. The present study explores the meaning of entrepreneurship among three ethnic groups in Indonesia: Javanese, Minangese, and Chinese. Using the perspective of social representation theory, especially the structural approach, this study employs the mixed-method design. By using quantitative approach with Hierarchized Evocation method on 122 subjects the attributes and structure of entrepreneurship’s social representation were discovered. The central core elements of the Javanese were autonomy and hard work, the Minangese were trading, products, capital, and autonomy, and for the Chinese were strategy and management and hard work. The qualitative approach using interview conducted on 11 entrepreneurs found that each ethnic group views entrepreneurship differently. The different views manifested on several aspects such as the motivation to start a business, the important values and views regarding entrepreneurship. Some attributes which were found to be unique for each ethnic were honesty and nrimo for the Javanese, observance to religion and belongingness to one’s hometown for the Minangese, and creativity and patience for the Chinese. Abstrak — Pentingnya kaitan budaya dalam kewirausahaan belum banyak digali oleh penelitian Psikologi di bidang kewirausahaan. Studi ini mengeksplorasi pemaknaan kewirausahaan pada tiga etnis di Indonesia yakni Jawa, Minang, dan Tionghoa, dengan menggunakan perspektif representasi sosial, khususnya pendekatan struktural. Desain penelitian mixed-method digunakan dalam studi ini. Pada pendekatan kuantitatif dengan teknik Hierarchized Ecovation pada 122 responden berhasil memetakan atribut dan struktur representasi sosial tentang kewirausahaan. Pendekatan kualitatif melalui wawancara pada 11 responden menemukan perbedaan pemaknaan kewirausahaan termanifestasi dalam tiga hal yakni alasan berwirausaha, nilai dan hal yang dianggap penting dalam berwirausaha, dan proses pelestarian nilai-nilai kewirausahaan. Ditemukan bahwa central core pada etnis Jawa adalah kemandirian dan kerja keras, sedang pada etnis Minang adalah berdagang, produk, modal, dan kemandirian, dan pada etnis Tionghoa adalah strategi dan manajemen serta kerja keras. Sejumlah atribut yang menjadi kekhasan masing-masing etnis yakni kejujuran dan nrimo pada etnis Jawa, kesalehan pada agama dan kecintaan pada kampung halaman pada etnis Minang, serta kreativitas dan kesabaran pada etnis Tionghoa.

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Solihah, Nur, and Reiza D. Dienaputra. "DISKRIMINASI RAS DALAM NOVEL SUNDA SRIPANGGUNG KARYA TJARAKA: ANALISIS DEKONSTRUKSI DERRIDA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 10, no. 3 (November 8, 2018): 507. http://dx.doi.org/10.30959/patanjala.v10i3.397.

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Novel “Sripanggung” karya Tjaraka memuat rekaan gambaran kehidupan masyarakat etnis Sunda di perkebunan teh yang hidup sebagai buruh kontrak dan hidup di bawah kekuasaan pemerintah kolonial Belanda. Tulisan ini bertujuan untuk mengungkap bagaimana gambaran perlakuan diskriminasi pemerintah kolonial Belanda terhadap pribumi, khususnya etnis Sunda yang saat itu dipandang sebagai masyarakat kelas bawah. Metode yang digunakan dalam penelitian ini adalah metode pembacaan dekonstruksi, di mana teks sastra berupa ujaran yang ada di dalam novel “Sripanggung” karya Tjaraka dianalisis untuk mengungkapkan tindakan diskriminasi yang dilakukan pemerintah kolonial Belanda terhadap etnis Sunda. Hasil penelitian menunjukkan bahwa ujaran-ujaran teks sastra dalam novel “Sripanggung” karya Tjaraka memuat representasi tindakan diskriminasi berdasarkan ras yang dilakukan pihak kolonial Belanda terhadap kaum pribumi etnis Sunda sehingga memengaruhi perkembangan struktur sosial masyarakat Sunda kala itu. Tjaraka’s “Sripanggung” novel portrays of Sundanese familie’s daily life as labor contract of tea plantation that owned the Dutch colonial government. This article purpose is to reveal the discriminatory treatment of the Dutch colonial goverment against indigenous people, especially Sundanese who were seen as a lower class society. By using deconstruction reading method. “Sripanggung” by Tjaraka’s is in a form of literary works and inside of it contain of speech that analyzed to reveal the discriminatory action of Dutch Colonial government against Sundanese people. The result showed, the speeches in the novel accomodate representation of discrimination act based racial by the Dutch Colonial government against indigenous Sundanese people that affected the development of social structure of sundanese at that time.

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Kahandani, Ferdy, Rahmat Bangun Giarto, Mohamad Isram M.Ain, and Wahyu Yusuf Rio. "Perancangan Dan Perencanaan Musholla Baitul Jannah Di Kawasan Perumahan Griya Diva Residence." BAKTIMAS : Jurnal Pengabdian pada Masyarakat 2, no. 3 (September 30, 2020): 138–44. http://dx.doi.org/10.32672/btm.v2i3.2342.

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Kegiatan pengabdian kepada masyrakat ini dilaksanakan dengan latar belakang membantu masyarakat di lingkungan Perumahan Griya Diva Residence, Kecamatan Balikpapan Utara, Kota Balikapapan agar dapat memiliki fasilitas peribadatan umum berupa musholla yang representatif di lingkungan perumahannya, dan terbebas dari gangguan banjir. Dengan desain perencanaan dan perencangan yang baik secara arsitektural, diharapkan musholla ini akan menjadi kebanggaan warganya dan akan dapat menumbuhkan kembangkan kegiatan keagamaan dan peribadatan bagi seluruh warganya. Metode yang digunakan ialah (1) survei lapangan, (2) sosialisasi, (3) penyusunan gambar musholla, (4) pembuatan gambar musholla, (5) pendampingan berkelanjutan. Hasil yang diperoleh adalah rancangan musholla dengan desain tradisional berbahan dasar kayu yang memiliki unsur-unsur motif lokal yang diambil dari etnik dayak.Kata kunci : Musholla, Kayu, Etnik, Dayak, Lokal

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Marhamah, Nfn. "Representation of Islamic Communication Ethics in Etnis Gayo Cultural Culture in Aceh Central District (Representasi Etika Komunikasi Islam dalam Budaya Tutur Etnis Gayo di Kabupaten Aceh Tengah)." Journal Pekommas 3, no. 1 (September 12, 2018): 79. http://dx.doi.org/10.30818/jpkm.2018.2030108.

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This study discusses the verbal symbols of Islamic communication ethics in Gayo ethnic speech in Central Aceh District. Speech in Gayo culture is a greeting or call between individuals, between groups or individuals with groups. In Gayo culture, it is unethical to call someone by name directly. Speech in Gayo culture is placed in the context of the kinship system and social structure. The method used in this research is qualitative research with ethnographic approach of communication. While the data collection techniques used are observation, documentation, as well as interviews with customary figures or cultural figures, community leaders or elders, and the community. Then the data were analyzed using semiotics analysis of Roland Barthes version. The results of this study indicate that the verbal symbols of Islamic communication ethics in Gayo ethnic speech in Central Aceh Regency seen in the use of speech used in everyday life is based on kinship system or kinship and position or function (said degree). The denotative meaning in this speech can be understood from the meaning described in Gayo. While the connotative meaning in this speech is understood based on Gayo cultural values. Understanding the connotative meaning of this speech become a reference in using speech in accordance with the context that gave rise to the myth in Gayo culture called kemali, jis, moth and sumang.Penelitian ini membahas mengenai simbol-simbol verbal etika komunikasi Islam dalam budaya tutur etnis Gayo di Kabupaten Aceh Tengah. Tutur dalam budaya Gayo merupakan kata sapaan atau panggilan antar individu, antar kelompok atau individu dengan kelompok. Dalam budaya Gayo, tidak etis memanggil seseorang dengan menyebut namanya langsung. Tutur dalam budaya Gayo ditempatkan pada konteks sistem kekerabatan dan struktur sosial. Metode yang digunakan dalam penelitian ini adalah peneltian kualitatif dengan pendekatan etnografi komunikasi. Sementara teknik pengumpulan data yang digunakan adalah pengamatan, dokumentasi, serta wawancara dengan tokoh adat atau tokoh budaya, tokoh masyarakat atau sesepuh , dan masyarakat. Kemudian data dianalisis dengan menggunakan analisis semiotika versi Roland Barthes. Hasil penelitian ini menunjukkan bahwa simbol-simbol verbal etika komunikasi Islam dalam budaya tutur etnis Gayo di Kabupaten Aceh Tengah terlihat pada pemakaian tutur yang digunakan dalam kehidupan sehari-hari didasarkan pada sistem kekerabatan atau kekeluargaan dan jabatan atau fungsi (tutur gelar). Makna denotatif dalam tutur ini dapat dipahami dari arti yang dijelaskan dalam bahasa Gayo. Sedangkan makna konotatif dalam tutur ini dipahami berdasarkan nilai-nilai budaya Gayo. Pemahaman makna konotatif dari tutur ini menjadi acuan dalam memakai tutur sesuai dengan konteksnya yang menunculkan mitos dalam budaya Gayo disebut dengan kemali, jis, jengat, dan sumang.

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Kurnia Y, Yuangga. "TOLERANSI ANTAR AGAMA DAN ANTAR ETNIS DI DESA MAMAHAK TEBOQ KALIMANTAN TIMUR." Palita: Journal of Social-Religion Research 3, no. 2 (October 27, 2018): 165–80. http://dx.doi.org/10.24256/pal.v3i2.56.

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This paper will research about tolerance inter-religious and inter-ethnic people in Mamahak Teboq Village, East Kalimantan. The choosing of this village based on one of the representative districts in Indonesia with a majority of Protestant believers in the most Moslem population country in the world. Many kinds of accusations intolerance in Indonesia and unfriendly relations between majority-minority became a primary reason for this research. This research used three dimensions of conflict theory (personal/symbolic, relational and structural) as a theoretical framework. This research finds that the majority of non-Moslem in Mamahak Teboq can tolerate every kind of Islamic faiths dan Islamic religious worship from moslem whom are minority and strangers. That case answered an accusation which said that another religious people (in this context is Christians) could not show any tolerance in a majority position.

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Restiyati, Diyah Wara. "TRADISI MINUM TEH ETNIS TIONGHOA DI JAKARTA DULU DAN SEKARANG." Kindai Etam : Jurnal Penelitian Arkeologi 7, no. 1 (July 23, 2021): 31–44. http://dx.doi.org/10.24832/ke.v7i1.86.

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Abstrak. Minum teh sudah menjadi tradisi etnis Tionghoa di Batavia secara turun-temurun. Etnis Tionghoa juga mengenalkan tradisi minum teh kepada masyarakat lain di Batavia, yang saat ini dikenal sebagai Jakarta. Pembahasan mengenai tradisi minum teh yang dilakukan oleh etnis Tionghoa di Batavia pada masa lalu dan di Jakarta saat ini merupakan hal yang menarik. Penelitian ini membahas tentang bagaimana tradisi minum teh dilakukan oleh etnis Tionghoa pada masa lalu, apa maknanya, dan adakah pergeseran makna yang terjadi saat ini. Tujuan penelitian ini adalah untuk menyebarkan pengetahuan tradisi minum teh etnis Tionghoa di Jakarta sebagai bagian dari budaya Indonesia agar dapat dilestarikan oleh generasi berikutnya. Kajian ini menggunakan pendekatan etnohistori dengan kajian pustaka, pengamatan dan wawancara dengan masyarakat Tionghoa di Jakarta. Hasil penelitian menunjukkan bahwa tradisi minum teh merupakan representasi nilai luhur masyarakat Tionghoa yang menganut agama Budha, Konghucu, dan Tao. Namun, tradisi minum teh saat ini sudah mengalami pergeseran makna dan tidak lagi dilakukan sesuai dengan nilai-nilai luhur masa lalu. Sebagian besar masyarakat Tionghoa di Jakarta sekarang meminum teh sebagai bagian dari kebiasaan hidup sehari-hari tanpa melihat tata cara dan maknanya. Abstract. Drinking tea has been a Chinese tradition in Batavia for generations. They also introduced this tradition to other communities in Batavia, which is now known as Jakarta. Talking about the drinking tea tradition carried out by Chinese people in old Batavia and in Jakarta recently is quite interesting. This study discusses how this tradition carried out in the past, means, and is there a shift in meaning today. The research aimed to spread the Chinese drinking tea tradition in Jakarta as part of Indonesian culture so could be preserved by the next generation. This study uses an ethnohistorical approach with literature review, observations and interviews with the Chinese community in Jakarta. The results showed that the Chinese drinking tea tradition is a representation of the noble values of the Chinese community who adhere to Buddhism, Confucianism, and Taoism. However, this tradition today has experienced a shift in meaning and no longer carried out with values. Recently, most Chinese people in Jakarta drink tea as part of their daily habits regardless of the rites and meanings.

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Ririmasse, Marlon NR. "Sharing Knowledge: Archaeology and Education in the Maluku, Indonesia." Kapata Arkeologi 14, no. 1 (July 23, 2018): 27. http://dx.doi.org/10.24832/kapata.v14i1.466.

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Mengembangkan kurikulum Sekolah bermuatan sejarah yang representatif merupakan sebuah tantangan di Indonesia. Berbagai macam etnis dan latar belakang budaya di negara ini telah menciptakan situasi manajemen pendidikan yang unik. Suatu pendekatan yang tidak konvensional yang menekankan muatan lokal telah dikembangkan oleh Pemerintah dalam dua dekade terakhir untuk memenuhi permintaan terhadap representasi isu-isu lokal dalam sejarah dan mata pelajaran yang terkait di sekolah-sekolah. Meskipun sudah ada pendekatan yang diinisiasi, namun pelaksanaan program di tingkat nasional masih jauh dari efektif karena keterbelakangan konsep dan kekurangan sumber daya manusia. Partisipasi lembaga, kelompok, atau individu dengan pengetahuan dan keahlian tertentu tentang budaya lokal di luar lembaga pendidikan formal dewasa ini diadopsi sebagai solusi yang mungkin efektif. Dalam hal ini arkeologi sangat mungkin memberikan kontribusi positif. Tulisan ini akan membahas masalah dengan berfokus pada kontribusi arkeologi untuk mengembangkan muatan lokal dalam pendidikan di wilayah Maluku, Indonesia. Pembahasan tulisan ini akan mencakup contoh sejumlah program dan proyek, yang telah dilakukan dalam sepuluh tahun terakhir.Developing representational historical content for school curricula is a challenge in Indonesia. The wide range of ethnicities and cultural backgrounds in the country has created a unique education management situation. An unconventional approach emphasizing local content (muatan lokal) has been developed by the national government in the last two decades to address the demand for more representation of local issues in history and related subjects at schools. Despite this creative approach, the implementation of the program at the national level is still far from effective due to the underdevelopment of the concept and shortage of human resources. The participation of institutions, groups or individuals with the particular knowledge and expertise on local culture outside the formal educational institution has recently been adopted as a possible effective solution. This is a role in which archaeology might also make a positive contribution. This paper will discuss this issue by focusing on the contribution of archaeology to develop the local content in the education of Moluccas region in Indonesia. The discussion will include the examples of the program and project, which has been conducted in the last ten years.

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Amiruddin, Riyan. "Peran Etnis dan Kultural Pada Persaingan Industri Tahu Takwa di Kota Kediri." JURNAL SOSIAL EKONOMI DAN HUMANIORA 6, no. 2 (December 30, 2020): 129–42. http://dx.doi.org/10.29303/jseh.v6i2.89.

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Culture is a life mechanism that is repeated and regenerated in society. Cultural elements also have shaping aspects, one of which is ethnicity. The role of culture in an ethnic context is as a basis for forming thoughts, characters and habits so that it becomes a special identity for an ethnicity. Therefore, this has become a topic in this research and aims to explore issues related to the cultural economy in the context of the competition for the tahu takwa industry in Kediri. Cultural economy is an economic activity that combines in a regenerative articulation of culture. This research is important, because the takwa industry is an icon attached to the city of Kediri and tries to explain the results of cultural economic exploration in the context of 2 Javanese Chinese ethnicities. Various findings of researchers will be presented in this paper regarding the role of tofu commodity as a medium of representation of ethnicity, work ethic and social capital between Javanese and Chinese ethnicities. The research method in this research uses qualitative indepth interview data collection techniques. The results of the research study will present the results of cultural economic exploration covering work ethic, identity, competition patterns, social network market construction and the resilience of the tofu industry in two dimensions between Chinese and Javanese ethnicities

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Abdullah, Suparman, Sultan Sultan, and Rano Saputra Matande. "Makna kearifan lokal To Parenge dalam penyelesaian konflik lahan di Tana Toraja." Jurnal Sosiologi Dialektika 13, no. 2 (May 16, 2020): 122. http://dx.doi.org/10.20473/jsd.v13i2.2018.122-131.

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Pendekatan kearifan lokal merupakan salah satu manajemen yang efektif dalam resolusi konflik lokal. To Parenge merupakan salah satu bentuk kearifan lokal etnis Toraja yang dibentuk dan dipilih oleh beberapa keluarga pemilik tongkonan. To Parenge merupakan pemimpin representatif, yang bertanggungjawab atas kelangsungan dan pengembangan tongkonan (Tongkonan bagi komunitas etnis Toraja secara fisik merupakan bangunan dan secara sosial budaya merupakan simbol ikatan dan perekat keluarga). Kajian ini bertujuan untuk memperkenalkan potensi kearifan lokal To Parenge dalam peran sebagai manajemen penyelesaian konflik serta proses penentuan To Parenge dalam komunitas Toraja sebagai institusi yang berperan dalam menyelesaikan konflik/sengketa lahan. Riset ini menggunakan pendekatan kualitatif dalam mengungkap fenomena sosial dengan menggunakan data-data dari hasil wawancara mendalam dan observasi. Hasil penelitian menunjukkan bahwa (1) To Parenge merupakan salah satu bentuk kearifan local etnis Toraja, statusnya sebagai pemimpin informal diakui peranannya dalam menyelesaikan masalah sosial khususnya dalam kasus konflik/sengketa lahan; (2) To Parenge sebagai pemimpin merupakan institusi yang dibentuk oleh keluarga-keluarga pemilik tongkonan melalui proses kombongan (musyawarah); (3) To Parenge sebagai institusi lokal merupakan kerangka mediasi dalam manajemen konflik, dimana To Parenge berperan dalam menyampaikan dan memperjuangkan kepentingan bersama keluarga pemilik tongkonan dalam suatu wilayah lembang/desa. Dalam setiap lembang/desa terdapat beberapa tongkonan dan setiap tongkonan terdiri dari beberapa keluarga sebagai pemilik. To Parenge menjadi pemimpin/perwakilan dari beberapa keluarga sebagai pemilik tongkonan.

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Muhdaliha, Benny, and Wenny Maya Arlena. "MALAY, CHINA AND INDIA ETHNICITIES REPRESENTATION (Case Study : Etnography and Manga Matrix Analysis, on Upin Ipin Animation Character)." WACANA, Jurnal Ilmiah Ilmu Komunikasi 16, no. 1 (June 12, 2017): 15. http://dx.doi.org/10.32509/wacana.v16i1.10.

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Kelompok etnis atau suku merupakan sekelompok orang yang identitasnya dapat dikenali, biasanya berdasarkan garis keturunan dengan budaya ¸bahasa, keyakinan, perilaku dan bentuk fisik yang sama. Kesukuan adalah faktor mendasar dalam kehidupan manusia, interaksi dan sifat intrinsik dalam suatu kelompok. Penentuan didasarkan pada percampuran suku atau ras seperti “Peranakan” : untuk percampuran ras melayu dan china, ditentukan berdasarkan agamanya, untuk Melayu di Malaysia disebut sebagai Muslim Bumiputera, “the Mestis” untuk perpaduan hispanik dengan bumiputera. Manga Matrix merupakan metode yang dikembangkan oleh Hiroyoshi Tsukamoto, sebuah panduan untuk menggambarkan karakter baru melalui metode matematika. Karakter diurai dalam beberapa unsur. Unsur-unsur yang dibangun disederhanakan dalam bentuk diagram untuk kemudian dijadikan panduan dalam proses pembuatan karakter. Upin Ipin dirilis pada 14 September 2010 di Malaysia, dan diproduseri oleh Les’ Copaque. Upin Ipin tayang di TV9 Malaysia dan Televisi Pendidikan Indonesia/TPI (MNC TV) di Indonesia. Hubungan yang baik antara orang-orang dari beragam budaya (Melayu, China, dan India) tergambar jelas. Karakter Upin Ipin membawa kesan dan pesan, melalui budaya yang berbeda dapat merepresentasikan karakter baik, mendukung kebersamaan dan kesederhanaan dalam perbedaan yang harmonis. Dalam studi ini, peneliti menggunakan etnografi dan analisa Manga Matrix.

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Silva, Nayara Cristhina dos Santos. "CONHECER A HISTÓRIA E O MODO DE VIDA DOS POVOS INDÍGENAS DE RORAIMA: ETNIAS MACUXI E WAPICHANA." Revista Eletrônica Casa de Makunaima 2, no. 3 (July 28, 2019): 91–103. http://dx.doi.org/10.24979/makunaima.v2i3.444.

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Objetivou-se com esse trabalho reunir relevantes discussões para divulgação e valorização etnocultural dos Macuxi e Wapichana de Roraima para preservação e conservação de suas identidades. A duas etnias possuem a população mais numerosa e representativa entre os povos indígenas encontrados no Estado. Os estudos, as pesquisas e o mais importante a publicação no meio científico das informações sobre a vida dos povos indígenas é de suma importância para o conhecimento da origem e evolução da rica cultura dos povos que vivem nessa terra.

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AGUIRRE, Kathleen Kate Dominguez, and Cassiane De Freitas PAIXÃO. "Contação de Histórias e Educação Etnicorracial: um Convite a Mulheres Negras." INTERRITÓRIOS 6, no. 12 (December 7, 2020): 168. http://dx.doi.org/10.33052/inter.v6i12.248995.

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RESUMONeste trabalho temos por objetivo analisar representações excludentes reproduzidas nos espaços escolares, a partir das categorias raça, pobreza, perspectivas de mundo e futuro, relacionando narrativas autobiográficas de três mulheres negras aos dados coletados em agosto de 2016, durante encontros de contação de histórias de temática afro-brasileira com crianças da Escola Alcides Barcelos, no Bairro Getúlio Vargas, retrato da exclusão social e racial da cidade do Rio Grande/RS. Baseamo-nos em debates teóricos sobre exclusão, processos de representação social e educação etnicorracial, para então realizar a investigação no espaço escolar. Concluímos que não é suficiente acreditar numa transformação social através da Escola, visto que ela serve a ordem dominante e reproduz representações sociais e raciais excludentes com vistas à sua manutenção. Contudo, acreditamos que é possível que os agentes sociais produzam uma reeducação das relações etnicorraciais através de experiências no cotidiano escolar e do ensino de História.Mulheres negras. Educação Enticorracial. Escola.ABSTRACTIn this paper we aim to identify exclusionary representations reproduced in the school space, from the subjects of race, poverty, perspectives of the world and future, relating autobiographical narratives of three black women to data collected in august 2016, during african-brazilian storytelling meetings with children at the Alcides Barcelos School in the Getúlio Vargas Neighborhood, portrait of the social and racial exclusion of the city of Rio Grande/RS. We are based on the theory discussion about exclusion, processes of social representation and ethno-racial education, in order to carry out practical research in the school space. We conclude that it is not enough to believe in a social transformation through the school, since it serves the dominant order and reproduces social and racial representations with a view to its maintenance. However, we believe that it is possible for social agents to produce a re-education of ethno-racial relations through experiences of daily school life and teaching History.Black Women. Ethnico-racial Education. School.RESUMENEn este trabajo pretendemos analizar las representaciones excluyentes reproducidas en los espacios escolares, desde las categorías raza, pobreza, perspectivas del mundo y el futuro, relacionando las narrativas autobiográficas de tres mujeres negras con los datos recogidos en agosto de 2016, durante los encuentros de narración de historias con temática afrobrasileña con niños de la escuela Alcides Barcelos, en el barrio Getúlio Vargas, un retrato de la exclusión social y racial en la ciudad de Rio Grande / RS. Nos basamos en debates teóricos sobre exclusión, procesos de representación social y educación etno-racial, para luego realizar la investigación en el espacio escolar. Concluimos que no basta creer en una transformación social a través de la Escuela, ya que ésta sirve al orden dominante y reproduce representaciones sociales y raciales excluyentes produciendo su mantenimiento. Sin embargo, creemos que es posible que los agentes sociales produzcan una reeducación de las relaciones étnico-raciales a través de experiencias en la rutina escolar y en la enseñanza de Historia.Mujeres Negras. Educación Enticorracial. Escuela.SOMMARIOIn questo lavoro si intende analizzare le rappresentazioni esclusive riprodotte negli spazi scolastici, dalle categorie di razza, povertà, prospettive del mondo e futuro, mettendo in relazione le narrazioni autobiografiche di tre donne nere con i dati raccolti nell'agosto 2016, durante gli incontri Narrazione a tema afro-brasiliano con i bambini della scuola Alcides Barcelos, nel quartiere di Getúlio Vargas, un ritratto dell'esclusione sociale e razziale nella città di Rio Grande / RS. Ci siamo basati su dibattiti teorici sull'esclusione, sui processi di rappresentanza sociale e sull'educazione etnico-razziale, per poi svolgere la ricerca nello spazio scolastico. Concludiamo che non basta credere in una trasformazione sociale attraverso la Scuola, poiché essa serve l'ordine dominante e riproduce rappresentazioni sociali e razziali esclusive, producendone il mantenimento. Tuttavia, crediamo che sia possibile che gli agenti sociali producano una rieducazione delle relazioni etnico-razziali attraverso esperienze nella routine scolastica e nell'insegnamento della Storia.Donne nere. Educazione etnico-razziale. Scuola.

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Lazăr, Simona. "Structuri sociale și identități etnice în epoca metalelor în sud-estul Europei." Swedish Journal of Romanian Studies 4, no. 1 (May 13, 2021): 126–40. http://dx.doi.org/10.35824/sjrs.v4i1.22408.

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In the last decades there had been proposed several theoretical models for different types of exchanges, from those that took place among the neighboring communities to the long distances ones, through the help of the intermediaries. The mechanisms of the goods circulation, essentially different from what we understand today through this process, were based on the principles of reciprocity and redistribution. In order to understand them, and also other aspects related to the complex system of the social and power relations, an important role had the ethno-anthropological studies that offered different interpretation models. It was debated a lot in the Anglo-Saxon literature and not only, on the fact that the contemporary archaeologist judges, inevitably, the objects and the concrete situations from the digs, according to some criteria completely different from the studied cultural context, because he belongs to another “world”, with other psych-socio-cultural features than the people from the near past, this socio-social distance that comes between the archaeologist and the artifact, along with the temporal one, determining the opacity of the last one. The archaeological data mustn’t permanently inter-relate with the theories. It isn’t always sure that these “stylistic” or “aesthetic” criteria that we consider to be significant were considered the same by the potter from the past. The “style” changes had been many times forcedly associated with the replacement of an archaeological culture with another or changes in the ethnic structure of a community. The changes that appeared in certain types of artifacts can be explained only through economic or symbolic mutations, not necessarily through cultural influences understood linearly (as the representation of some chronological relations between the human groups or through the ethnic relation).

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Almeida, Rogério de, and Júlio Cesar Nogueira Boaro. "Arte, mito e educação entre os fons do Benin: a estátua de Gu." Revista do Instituto de Estudos Brasileiros, no. 63 (April 29, 2016): 121. http://dx.doi.org/10.11606/issn.2316-901x.v0i63p121-140.

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O presente artigo tem como escopo a reflexão sobre a relação entre arte, mito e ancestralidade entre um dos povos mais tradicionais da costa oeste africana, os Fons do Benin. Nesta reflexão, que tomará a estatuária beninense como mote, foi escolhida a estátua de Gu, um ancestral mítico presente na cultura dos fons, surgido no contexto do hibridismo cultural com seus vizinhos iorubás, em relações historicamente marcadas por guerras e enfrentamentos. A etnia fon, como sendo uma das várias etnias africanas trazidas para o Brasil para servirem como escravos no Brasil colônia, é constituinte de uma parte da população negra brasileira e, consequentemente, nos deixou uma herança cultural representativa, principalmente na religiosidade de matriz africana.

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Lakatos Iancu, Marius. "Identitatea rromilor. Patrimoniul cultural material și imaterial al etniei rrome." Anuarul Muzeului Etnograif al Transilvaniei 34 (December 20, 2020): 353–70. http://dx.doi.org/10.47802/amet.2020.34.21.

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"The material and immaterial cultural patrimony of Rroma ethnicity This study aims to address a series of cultural values representative of the Rroma from the perspective of traditional trades, inherited or practiced and which define their ethnic identity. It is too unlikely to know exactly who and what the Rroma were due to the lack of sources and moreover, written studies about this ethnic group were based more on elements related to folklore or legends. Starting from the premise that, from a historical and conceptual point of view, the Rroma people have not yet defined themselves as identity anymore, for a long time the monopoly on the definition of Rroma belonged to the majority, the study aims to illustrate those cultural elements in within the community that were and are still in the contemporary period a landmark of unconditional self-definition of the Rroma. The indicators to which we refer as individuals in those situations in which we are exposed to name and qualify a group, are not only those of certified historical nature through writings, they are also established in the context of how the group expresses its material cultural heritage and immaterial that it represents. Although this concept promotes the need to know the identity of groups, the Rroma ethnic group has difficulties in terms of the identity culture displayed and the way it is perceived by society. The Rroma minority, indeed, encounters difficulties from a socio-economic point of view, the vast majority of society referring to this deficit in the situations of labeling and defining the Rroma identity. However, the Rroma ethnicity can also be defined on the basis of specific values attested by ethnicity, cultural values such as trades, crafts and customs, dress, spoken language and human values such as unity, solidarity, trust and faith. Thus, the study itself aims to illustrate those unknown or less known elements about the Rroma, exposing those cultural-traditional values that have the role of defining the identity of the Rroma not according to the socio-educational level (misery, poverty, deprived people of scruples, minority, etc.) but depending on the way in which the Rroma, both at individual and group level, relate to values of heritage elements when they define themselves. (trades practiced, Rroma peoples, elements specific to Rroma peoples) The aim of the study will most likely generate results in terms of reducing unfounded perceptions about Rroma tradition and identity and at the same time combating prejudices against this ethnic minority. Keywords: culture, Rroma, Rroma nations, identity, craftsmen "

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Minella, Luzinete Simões. "Temáticas prioritárias no campo de gênero e ciências no Brasil: raça/etnia, uma lacuna?" Cadernos Pagu, no. 40 (June 2013): 95–140. http://dx.doi.org/10.1590/s0104-83332013000100003.

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Este artigo tem como objetivos: a) elaborar um balanço das temáticas abordadas em diferentes estudos representativos da área de gênero e ciências, no Brasil, identificando aquelas que têm prevalecido; b) refletir sobre avanços e lacunas, indagando até que ponto as análises recuperam as interseções entre gênero e raça/etnia. Foram analisadas várias contribuições representativas da área concluindo-se que as temáticas podem ser classificadas em três grandes tendências. Apesar dos avanços representados pelo conjunto dessas contribuições, avalia-se ainda que a ênfase recai sobre as assimetrias entre homens e mulheres; as pesquisas empíricas contemplam com certa frequência as interseções entre gênero e gerações, através da análise de dados agregados por faixa etária; em algumas pesquisas há informações sobre o perfil socioeconômico das mulheres analisadas; não foram encontradas análises que coloquem as questões raciais e étnicas no centro do debate, constituindo-se essa lacuna num grande desafio epistemológico e político.

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Domaneschi, Lorenzo. "Nuovi consumatori? Identitŕ etnica e rappresentazioni visuali del gusto in un gruppo di giovani immigrati di seconda generazione." MONDI MIGRANTI, no. 3 (March 2009): 81–100. http://dx.doi.org/10.3280/mm2008-003005.

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- Drawing on a recent work by Massey and Sanchez (2007), this paper deal with the analysis of visual representations of taste from the point of view of the social construction of ethnic identity. We decide to give to each of our interviewees a couple of cameras, marked with the very simple signs "I like"/"I don't like", and we asked them to take picture of every kind of things, places or people who surround them in their everyday lives. Going in depth with the analysis of this particular "photographic book" created by the interviewees, we become able to hopefully show the ambivalent side of the social construction of ethnic identity through the means of consumption culture. On one hand, we can confirm the Massey and Sanchez's distinction between things and people in the construction of, respectively, host and family national identity. Yet, on the other hand, we can also explain the mixing and overlapping use of these two material and human means as they both contributes to the structuring of a particular form - though always changing - of ibrid cultural identity.Keywords ethnic identity; visual culture; material culture; taste; hybridization; second generations

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Najitama, Fikria. "BLANGKON HITAM: IDENTITAS GERAKAN PADEPOKAN DAKWAH SUNAN KALIJAGA DALAM MASYARAKAT MUSLIM PERKOTAAN." El-HARAKAH (TERAKREDITASI) 18, no. 1 (June 10, 2016): 28. http://dx.doi.org/10.18860/el.v18i1.2843.

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This paper discusses the identity represented by the community of Padepokan dakwah Sunan Kalijaga (Padasuka). This community is located in Pesantren Ummul Qura, Pondok Cabe Ilir, South Tangerang. There are several reasons underlying the need to explore Padasuka community. One of them is the black clothes and Javanese blangkon of the male members. This fact is certainly interesting as this community exists in a multi- ethnic region and modern urban area. The finding shows that Kiai Syarif, as the leader plays a dominant role in the process of identity representation. This is because he has a strong capital in the social and cultural aspects. In addition, the cultural identity of the community not only serves to determine the code of conduct, but also as a tool of resistance against the domination of the external culture.Tulisan ini membahas identitas yang digunakan oleh komunitas Padepokan dakwah Sunan Kalijaga (Padasuka). Padasuka merupakan komunitas yang berada dalam Pesantren Ummul Qura, Pondok Cabe Ilir, Tangerang Selatan. Ada beberapa alasan yang menjadikan komunitas Padasuka menarik untuk dikaji. Salah satunya adalah pakaian mereka yang serba hitam, dan memakai blangkon dari Jawa bagi anggota laki-laki. Kenyataan ini tentunya menarik, karena Padasuka berada dalam kawasan multi-etnis dan wilayah perkotaan yang modern. Hasil penelitian ini menjelaskan bahwa Kiai Syarif, sebagai tokoh komunitas Padasuka, mempunyai posisi yang sangat dominan dalam proses reproduksi identitas. Hal ini karena dia memiliki modal yang kuat dalam aspek sosial dan kultural. Selain itu, dalam komunitas Padasuka, identitas budaya bukan hanya sebagai pengarah yang menentukan kode etik, namun juga menjadi alat resistensi atas dominasi budaya dari luar.

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Llaña Mena, Mónica, and Dina Alarcón Quezada. "Escuela y familia en Isla de Pascua." Revista Enfoques Educacionales 1, no. 2 (March 15, 2018): 93. http://dx.doi.org/10.5354/0717-3229.1998.48630.

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Los desafíos fundamentales para el futuro de la educación en Isla de Pascua, así como en el resto del país, se centran en el problema de la calidad de la educación y su pertinencia. Existe consenso en reconocer que los establecimientos a los cuales asisten estudiantes de etnias diferentes (aymaras, mapuches, pascuenses) no estarían entregando una formación acorde a esas culturas ni a la realidad socioeconómica de las comunidades en las que se insertan. Interesaba, por lo tanto, entregar antecedentes que ayudaran a fundamentar la toma de decisiones que contribuyeran a la labor integrada de la familia y escuela en una comunidad étnica. Se intentó responder a la pregunta si los sistemas escolar y familiar coincidían en dimensiones importantes o eran incompatibles. Para ello se recogió información de todos los estamentos comprometidos: alumnos y profesores del Liceo Lorenzo Baeza, padres y familiares de los alumnos de niveles Pre-básica, Básica y Media y miembros representativos de la comunidad isleña. Las áreas consultadas se refirieron a su percepción del sistema educativo, niveles de satisfacción de la escuela, apoyo del hogar a la acción educativa, entre otras. Proyecto DTI S/3136-0312

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Zanolla, Taciana, Flávia Brocchetto Ramos, and Verônica Bohm. "O encontro da criança com o livro didático: representações da infância (The child's meeting with the teaching book: representations of childhood)." Revista Eletrônica de Educação 14 (May 19, 2020): 3511090. http://dx.doi.org/10.14244/198271993511.

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Admission to Elementary School is a time of transition and it often allows the first contact of the child with a teaching book. Who does this child meet in the book? Which elements of constitution of child being are communicated? In this article, we intend to answer these questions through a qualitative descriptive research, which aims at describing and analyzing social representations of childhood in the pictures of the first part of Ápis Língua Portuguesa – 1º ano (2017). The study departs from the description of elements that constitute pictures for comprehension of social representations (MOSCOVICI, 1978) which are present there, discussing them, based on the concept of language as a constitutive part of the human being (VYGOTSKY, 1989, 2008), and on studies on childhood (STEARNS, 2006). When interacting with the teaching book, students have access not only to knowledge, but also to contact with identity representations. The initial images of the teaching book portrait different origins, as well as physical and individual characteristics of kids. But, diversity of ethnic groups and physical characteristics does not cover social and cultural diversity of Brazilian childhoods, and this does not contribute to student’s subjective constitution.ResumoO ingresso no Ensino Fundamental é momento de transição e possibilita o contato da criança com um livro didático. Com quais imagens de crianças representadas os alfabetizandos se deparam no livro? Que elementos de constituição do ser criança são comunicados? Neste artigo, buscamos responder a essas questões por meio de uma pesquisa qualitativa descritiva, que visa a descrever e analisar as representações sociais da infância nas imagens da parte inicial da obra Ápis Língua Portuguesa – 1º ano (2017). O livro foi selecionado pelo Programa Nacional do Livro Didático (PNLD) 2019 e está presente em muitas escolas públicas brasileiras nas cinco regiões do País. O estudo parte da descrição dos elementos constitutivos das imagens para a compreensão das representações sociais (MOSCOVICI, 1978) presentes, discutindo-as com base na concepção de linguagem como constitutiva do ser humano (VYGOTSKY, 1989, 2008) e em estudos sobre a infância (STEARNS, 2006). Ao interagir com o livro didático, os estudantes não apenas têm acesso a conhecimentos, mas também entram em contato com representações identitárias. As imagens iniciais do livro didático retratam diferentes origens e características físicas e individuais das crianças. Contudo, a diversidade de etnias e as características físicas não dão conta da diversidade social e cultural das infâncias brasileiras, o que não contribui para a constituição subjetiva dos estudantes.ResumenEl ingreso a la Enseñanza Fundamental es un momento de transición y posibilita el contacto del niño con un libro didáctico. Con qué imágenes de niños, representando a aquellos que están alfabetizándose, se deparan en el libro? Qué elementos de constitución del ser niño son comunicados? En este artículo, buscamos responder estas preguntas por medio de una investigación cualitativa descriptiva, que tiene por objetivo describir y analizar las representaciones sociales de la infancia en las imágenes de la parte inicial de la obra Ápis Língua Portuguesa – 1º ano (2017). El libro fue seleccionado por el Programa Nacional do Livro Didático (PNLD) 2019 y está presente en muchas escuelas públicas brasileñas en las cinco regiones del País. El estudio parte de la descripción de los elementos constitutivos de las imágenes para la comprensión de las representaciones sociales (MOSCOVICI, 1978) presentes, discutiéndolas con base en la concepción de lenguaje como constitutiva del ser humano (VYGOTSKY, 1989, 2008) y en estudios sobre la infancia (STEARNS, 2006). Al interactuar con el libro didáctico, los estudiantes no apenas tienen acceso a conocimientos, sino también entran en contacto con representaciones de identidad. Las imágenes iniciales del libro didáctico retratan diferentes orígenes y características físicas e individuales de los niños. Sin embargo, la diversidad de etnias y las características físicas no abarcan la diversidad social y cultural de las infancias brasileñas, lo que no contribuye para la constitución subjetiva de los estudiantes.Palavras-chave: Infância, Livro didático, Identidade, Representações sociais.Keywords: Childhood, Teaching book, Identity, Social representations.Palabras clave: Infancia, Libro didáctico, Identidad, Representaciones sociales.ReferencesBRASIL. Base Nacional Comum Curricular. Brasília: 2017. Disponível em: <https://bit.ly/2BHitds>. Acesso em: 23mar. 2019.BRASIL. Diretrizes Curriculares Nacionais para a Educação Infantil. Brasília: MEC; SEB, 2009.CRUSOÉ, Nilma Margarida de Castro. A teoria das representações sociais em Moscovici e sua importância para a pesquisa em educação. Aprender: Caderno de Filosofia e Psicologia da Educação, Vitória da Conquista, ano 2, n. 2, p. 105-114, 2004.MINISTÉRIO DA EDUCAÇÃO. Escolha PNLD 2019 – Orientações. Brasília: 2018. Disponível em: <http://www.fnde.gov.br/programas/programas-do-livro/livro-didatico/escolha-pnld-2019> Acesso em: 25 set. 2018.MOSCOVICI, Serge. La psychanalyse, son image et son public. Paris: PUF, 1976.MOSCOVICI, Serge. A representação social da psicanálise. Rio de Janeiro: Zahar, 1978.MOSCOVICI, Serge. On social representation. In: FORGAS, J.P. (org.). Social cognition. London: Academic Press, 1981, p.181-209.MOSCOVICI, Serge. Representações sociais: investigações em Psicologia Social. 2. ed. Petrópolis: Vozes, 2004.OLIVEIRA, Maria Kohl de. Vygotsky e o processo de formação de conceitos. In: LA TAILLE, Yves de; OLIVEIRA, Maria Kohl de; DANTAS, Heloysa. Piaget, Vygotsky, Wallon: teorias psicogenéticas em discussão. 27. ed. São Paulo: Summus, 2016. p. 23-34.PREFEITURA DE CAXIAS DO SUL. Apresentação. Caxias do Sul: 2018. Disponível em: <https://caxias.rs.gov.br/cidade> Acesso em: 2 set. 2018.PREFEITURA DE CAXIAS DO SUL. Ensino Fundamental. Caxias do Sul: 2018. Disponível em: <https://caxias.rs.gov.br/servicos/educacao/ensino-fundamental> Acesso em: 2 set. 2018.STEARNS, Peter. A infância. São Paulo: Contexto, 2006.TRINCONI, Ana; BERTIN, Terezinha; MARCHEZI, Vera. Ápis Língua Portuguesa – 1º ano. 3.ed. São Paulo: Ática, 2017.VYGOTSKY, Lev Semenovitch. A formação social da mente. 3. ed. São Paulo: Martins Fontes, 1989.VYGOTSKY, Lev Semenovitch. Pensamento e linguagem. 4.ed. São Paulo: Martins Fontes, 2008.ZIMERMAN, David Epelbaum; OSORIO, Luiz Carlos [et. al]. Como trabalhamos com grupos. Porto Alegre: Artes Médicas, 1997.e3511090

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Şen, Hasine. "Şiirin Tanıklık Gücü: 1989 Zorunlu Göçünün Bulgaristan Türk Şiire Yansıması." Göç Dergisi 2, no. 1 (May 1, 2015): 25–42. http://dx.doi.org/10.33182/gd.v2i1.535.

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Bu makalede, Bulgaristan Türklerinin 1989’da yaşadığı zorunlu göçün, bu sancılı sürece maruz kalan Bulgaristan Türk şairlerinin eserlerinde ne şekilde ele alındığı incelenmiştir. Makalenin amacı, 1989 zorunlu göçünün şiirin diliyle yazılan kapsamlı bir tarihçesini oluşturarak, edebiyatın tanıklık gücünü sergilemektir. Çalışmada, şiirin “tanıklık gücü” terimi ile göç konulu şiirlerin okurun dikkatini sürekli şiir metninden gerçek olayın kendisine (zorunlu göçe) doğru yönlendirerek, bu eserlerin tarih yazımını onaylama/sorgulama gücü ifade edilir. Çalışma, Bulgaristan hükümetinin 1989’da zorunlu göçle noktaladığı etnik eritme politikasının kısa bir tanıtımından sonra, bu sürecin farklı aşamalarını ele alan şiirlerle örneklendirir. 1989 zorunlu göçünü ele alan şiirler, iki alt başlık altında incelenmiştir: 1. Ayrılık şiirleri; 2. Kavuşma şiirleri. Ayrılık şiirleri, Bulgaristan Türklerinin doğup büyüdükleri ülkelerinden kovulmalarını yoğun bir hüzün duygusu ile anlatırken, totaliter rejimin akıl almaz politikalarını da lanetleyen eserlerdir. İkinci bölüm, Anavatan Türkiye’ye ulaşmanın coşku dolu mutluluğunu milliyetçi bir söylemle aktaran örneklerin irdelenmesi ile başlayıp, göçün doğurduğu özlem ve bölünmüşlük (ne Türkiyeli ne Bulgaristanlı olma durumu) gibi duygularla yüklü şiirlerin incelenmesi ile devam eder. Bu döneme ait bazı şiirlerin yansıttığı derin milliyetçilik ruhunu açıklamak için, çalışmaya göç öncesinde yaşanan baskıları anlatan şiirler de dahil edilmiştir. ENGLISH ABSTRACTThe testimonial power of poetry: representation of the 1989 forced migration in the poetry of the Turks from BulgariaThe article focuses on the representation of the 1989 Forced Migration (of the Turks from Bulgaria to Turkey) in the works of Turkish poets from Bulgaria who have themselves been victims of this tragic event. Providing a comprehensive poetic chronicle of the migration, the article aims to illustrate the testimonial function of poetry, namely its power to complement and/or challenge historiography by constantly pushing the reader’s attention from the poetic text to the original event (the forced migration) itsef. After a brief discussion of the 1989 Forced Migration as part of the assimilation policy of the Bulgarian Government, the article examines poems which reconstruct different stages of the process. The poems are divided into two main groups. The first group (departure poems) consists of works which illustrate the migrants’ painful separation from their birthplaces, relatives and neighbors. Infused with deep grief, they provide a mighty indictment of the policy of the totaliterian regime. The second group (arrival poems) starts with a discussion of poems which reveal the migrants’ joyful unification with the rescuing image of the Motherland (Turkey) and goes on with the analysis of works which report the subsequent stages in the migrant’s life which are marked by a sense of nostalgia and liminality. To explain the mood of strong nationalism which governs the majority of the poems, this section includes also works which report the repressions the migrants had been subjected to prior to their flight to Turkey.

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Pereira Solarte, Silvio. "Hallazgos socioculturales de la familia barbacoas a través del análisis de correspondencia de 1610." Revista Investigium IRE Ciencias Sociales y Humanas 10, no. 1 (August 1, 2019): 10–20. http://dx.doi.org/10.15658/investigiumire.191001.02.

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A principios del siglo XVII se dio inicio a una de las más grandes incursiones de sujeción, dominio y ex-terminio de las etnias de las provincias de las Barbacoas, las cuales, lingüísticamente, correspondieron a la gran familia Barbacoas – Talamanca (Cerón, 1992). Siendo la Sindagua la más representativa de dicha comunidad que, por su condición indómita de conquista, suministra más registros para la investigación. El objetivo del estudio consistió en reconstruir la Lengua barbacoas y ciertos aspectos socioculturales de la etnia, mediante el análisis toponímico y antroponímico u onomástico antropológico, en la región del pacifico colombo ecuatoriano en tiempos de la conquista hispánica. En el artículo se aporta documenta-ción encontrada en el Archivo General de Indias de Sevilla, España (AGI); a través de éste, se interpretan ciertos aspectos sociales, culturales y políticos de la etnia. La investigación fue realizada bajo un enfo-que cualitativo, utilizando fuentes documentales primarias y secundarias. La técnica que se aplicó en el estudio, fue el análisis de documentación primaria, ya que es una fuente de investigación valiosa para develar rasgos aún desconocidos de las familias indígenas. Una conclusión relevante está relacionada con que las comunidades indígenas del litoral pacífico colombiano de Nariño, Cauca y norte de Ecuador, conservan fuertes lazos socioculturales, políticos y económicos, pese a la desarticulación que provocaron las distintas incursiones hispánicas de los siglos XVI – XVII. Esto fue determinante para que la gran familia Barbacoas – Talamanca no se haya exterminado culturalmente.

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Kosasih, Sobarsah. "INTERRELATIONSHIP BETWEEN SMALL SCALE AND LARGE SCALE INDUSTRY WITHIN THE INDONESIAN CULTURAL AND ART." Business and Entrepreneurial Review 10, no. 1 (March 30, 2016): 45. http://dx.doi.org/10.25105/ber.v10i1.21.

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The purpose of this paper is to report the result of a study aimed at the interrelationship between small scale indusry (SSI’s) and large scale industri (LSI’s) in Indonesia. The role of the SSI’s absorbed 83,6 million workers (Bapenas, 2005) is very important but its survival could be linked with its input and its output. As Indonesia occupied by more than 300 etnics, it is very possible if the SSI’s survival is linked to Indonesia cultural and art. Data were collected from around 200 companies that have linkage with almost the whole Metallurgical Industries in Indonesia both the large and the small one. System approach and multiple regression were used to analysis the relationship between the SSI’s and the LSI’s. The survival of the SSI’s and LSI’s has no different in concept, but in practice, they may not be met as the different ability to coordinate production factors. communication between them has yet to be the method for exchange information. The government’s role which previously predicted has a strong influence to this cooperation appear very weak. The study indicates that the interrelationship between the LSI’s and the SSI’s is very possible if the Indonesian economy is developed based on tourist industry. The study based on the data collected within metallurgical industry might be less representative to reflect the relationship between the LSI’s and SSI’s throughout industries. This study has contributed to develope an interrelationship between the SSI’s and the LSI’s based on sistem approach which involve the cultural environment

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Cardoso, Lara Da Silva, Zenaide De Oliveira Novais Carneiro, and Mariana Fagundes de Oliveira Lacerda. "Para um estudo da formação do português brasileiro: descrição, representatividade e potencialidades do corpus colonial do CE-DOHS." LaborHistórico 7, espec (September 20, 2021): 330–55. http://dx.doi.org/10.24206/lh.v7iespec.41843.

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Este artigo tem por objetivo apresentar o corpus colonial formado pelo CE-DOHS (Corpus Eletrônico de Documentos Históricos do Sertão). O CE-DOHS, ao longo de sete anos (2012-2018), elaborou um corpus diacrônico dos séculos XIX e XX, oferecendo dados em formato eletrônico para o estudo linguístico do português brasileiro (PB). A partir do corpus colonial, o CE-DOHS busca oferecer aos pesquisadores da história do Português Brasileiro um pequeno conjunto de textos representativos do cenário multilíngue e multiétnico do Brasil Colônia, mais especificamente dos séculos XVII e XVIII que, somado aos outros corpora, oferece, em um único banco, quatro séculos de dados linguísticos do português em solo brasileiro. O corpus em questão contém 151 documentos, escritos por 16 escreventes, todos nascidos no Brasil, e possui mais de dez gêneros textuais diferentes, que foram agrupados em pequenos acervos, conforme as etnias dos escreventes e os possíveis processos de aquisição da língua portuguesa. O objetivo da constituição do corpus é investigar a difusão do português na América e a dinâmica dessa língua no processo de surgimento do PB. Neste trabalho, serão enfatizadas: as estratégias para o encontro dos manuscritos, uma vez que a delimitação temporal estabelecida para o corpus é, ainda, obscura dentro dos estudos sobre o PB; a representatividade dos manuscritos, mostrando que, apesar de em pequena quantidade, são significativos; as potencialidades do material organizado, indicando alguns dos possíveis trabalhos linguísticos possíveis de serem realizados, explorando o corpus em diferentes áreas e/ou constituindo corpora maiores, capazes de fornecer mais dados sócio-históricos e linguísticos.

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Pereira, Ivelã. "A voz de polono-brasileiros: um contexto histórico sul paranaense." Working Papers em Linguística 18, no. 1 (September 18, 2017): 23. http://dx.doi.org/10.5007/1984-8420.2017v18n1p23.

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Considerando o contexto histórico de expressiva imigração polonesa no estado do Paraná, esta investigação, inicialmente, procura traçar reflexões a partir de entrevistas de polono-brasileiros do sul desse estado, com base em duas entrevistas sociolinguísticas de sujeitos nascidos e residentes na cidade de Quedas do Iguaçu (antiga “Jagoda”), as quais são constituintes do banco VARLINFE (UNICENTRO). O polonês – língua materna de tais informantes – é considerado uma língua minoritária no Brasil, e muitos descendentes restringiram seu uso por questões históricas de interdição e silenciamento, o que desencadeou um apagamento linguístico e cultural entre muitos deles. Com isso, o objetivo principal deste artigo é depreender as dificuldades encontradas pelos sujeitos entrevistados (e antepassados) em sua inserção na sociedade brasileira, levando-se em conta as variadas esferas sociais em que interagem, bem como o(s) silenciamento(s) histórico(s) e a (não) consideração do pluralismo linguístico no Brasil. Para tanto, fundamentamo-nos em: Altenhofen (2007, 2013), Calvet (2007), Delong e Kersch (2014), Doustdar (1990), Almeida e Zanini (2011), Gardolinski (1956; 1976), Maher (2013), Nadalin (2001), Oliveira (2016), Polanczyk (2010), Wachowicz (1981, 2010), além de outros teóricos dedicados a pesquisas nas áreas de história e políticas linguísticas. A partir de uma metodologia qualitativa, foram transcritos e analisados trechos em que os informantes relatam situações de uso da língua polonesa, iniciação escolar, atividades culturais étnicas, bem como sua relação com sujeitos de outras etnias. Com base em tais depoimentos, talvez seja possível pensar estratégias de propagação do pluralismo linguístico e cultural, além de contribuir para a construção da história e a manutenção da língua desses imigrantes tão silenciados – embora tão representativos ao Paraná e ao Brasil.

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Roberto, Lúcia Helena Sasseron, and Anna Maria Pessoa De Carvalho. "Uma experiência com o ensino de ciências para membros de comunidades indígenas: A necessidade de atividades abertas." Amazônia: Revista de Educação em Ciências e Matemáticas 1 (June 30, 2005): 111. http://dx.doi.org/10.18542/amazrecm.v1i0.1619.

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Relato de experiência em formação de docentes indígenas conduzida pelo Núcleo de Educação Indígena (NEI) da Secretaria de Estado de Educação de São Paulo, realizada entre alunos das etnias Terena, Kaingang, Krenak, Guarani e Tupi-Guarani. Previsto pela Lei de Diretrizes e Bases da Educação Nacional (LDB), o ensino bilíngüe e intercultural oferecido aos povos indígenas é reivindicação antiga. O planejamento do Curso de Formação de Professores Indígenas para o Ciclo I do Ensino Fundamental iniciou em 1999 e se contretizou em 2002 com a realização do I Curso. Foram 2.230 horas para o Ensino Básico das quais 360 foram presenciais. Ao todo 60 indígenas concluíram o curso em Setembro de 2003 e se habilitaram a lecionar em escolas nas aldeias e comunidades. Do programa do Curso constaram discussões sobre temas de interesse das comunidades onde disciplinas das Ciências Naturais pudessem ser devidamente contextualizadas. Dentre elas: o problema do lixo, a biodiversidade, os ciclos da vida, o sistema solar e a eletricidade. Atividades práticas e discussões foram a tônica da prática pedagógica. A equipe enfrentou problemas quando apresentou a concepção não-indígena do universo e foi questionada a partir do sistema de valores indígenas. Os alunos apresentaram suas interpretações acerca de conceitos científicos a eles apresentados por uma ótica não-indígena. Os momentos mais produtivos foram os marcados por investigações de problemas da realidade indígena através da perspectiva dos alunos e seus sistemas de crenças e valores. A construção de conceitos e o desenvolvimento intelectual marcaram as atividades e são representativos da visão de mundo indígena e de sua maneira de construir conhecimento científico a partir de suas culturas de origem.

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Landi, Camila De Meirelles. "A formação da gastronomia ítalo-paulistana." Revista Ingesta 1, no. 2 (December 1, 2019): 199. http://dx.doi.org/10.11606/issn.2596-3147.v1i2p199.

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A presente pesquisa, ainda em andamento, busca investigar o hibridismo cultural na cozinha ítalo-paulistana. A cidade de São Paulo apresenta em seus traços históricos a marcante chegada de imigrantes de diversas etnias e nacionalidades entre meados do século XIX e o decorrer do século XX. A vinda dos imigrantes, unida às marcas anteriores de formação da cidade, deixou sequelas ligadas ao processo de adaptação da nova população que resultou em mudanças significativas no viver social, no modo de falar (sotaques), nos hábitos, na produção cultural e na alimentação da cidade. Esse mosaico de informações compõe as marcas da chegada dos imigrantes na então sociedade paulista do período das grandes levas até os atuais. Em um recorte entre os anos de 1880 e 1889, o Brasil registrou a entrada de 453.788 imigrantes, sendo que deles, 183.349 vieram para a cidade de São Paulo (40,1%). A mais representativa na cidade entre os anos de 1820 e 1972 advém da Itália, sendo a segunda maior leva de imigrantes no período. Dessa forma, nasce a necessidade de explorar o cenário paulistano, diante das mudanças gastronômicas presentes na cidade e de sua relevância no cenário gastronômico mundial, por meio da sociedade paulistana, dos imigrantes italianos dentro do cenário presente no período de recorte da pesquisa, investigando traços culturais e de que forma esses traços se encontraram e expressaram na cidade de São Paulo em forma de diálogo formando uma cozinha ítalo-paulistana, uma das mais presentes e aceitas na gastronomia da cidade. Suas histórias e vestígios encontrados, que dão base para um hibridismo cultural. Como método, utiliza-se a pesquisa documental e a bibliográfica. Espera-se, por fim, entender a formação da cozinha ítalo-paulistana para posteriores estudos das cozinhas presentes na cidade, que é um dos polos gastronômicos do Brasil e do mundo.

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Rofil, Lily El ferawati. "Watching self from a distance: The whys of watching sinetrons among Malay-Javanese women in Malaysia." INFORMASI 47, no. 2 (December 28, 2017): 285. http://dx.doi.org/10.21831/informasi.v47i2.17377.

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This article discusses the cognitive reasoning behind the love for watching sinetron expressed by Malay-Javanese women in Malaysia. The Malay-Javanese women in this context refer to female members of Javanese communities within Malay society. Malaysians of Javanese descent are constitutionally considered as ethnic component of Malay racial group due to similarities in cultural customs and religion of Islam. However, they retain some semblance of Javanese cultural heritage including speaking the language in their everyday life. In the context of Malay-Javanese women under this study, it is identified that sinetrons have become the main source of their cultural consumption from television. Sinetrons are soap opera-like television productions from Indonesia—the country where their ancestors were originated from. The results from ethnographic fieldwork in Kampung Papitusulem of Selangor show how these women incline to watching sinetrons to a certain level, primarily due to three main reasons. First, the dialogues in the television productions fit their language preference. Second, they can find representations of their cultural identity in the images of sinetrons. Third, they watch the imported television program from Indonesia simply for the identification of sense of belonging. It is argued that viewing sinetrons for these women represents watching self from a distance, which is central discussion in cultural and media studies.Artikel ini membicarakan pemikiran kognitif di sebalik kecintaan menonton sinetrondalam kalangan wanita Melayu-Jawa di Malaysia. Wanita Melayu-Jawa dalam konteksini merujuk pada warga perempuan dari komunitas Jawa dalam masyarakat Melayu.Menurut Konstitusi Malaysia, warga negara Malaysia keturunan Jawa dianggapsebagai komponen etnik dari kelompok bangsa Melayu karena memiliki kesamaan adatbudaya dan keyakinan sebagai Muslim. Pada hakikatnya, mereka masih mengekalkanbeberapa komponen warisan budaya Jawa seperti penggunaan Bahasa Jawa dalamkeseharian mereka. Dalam konteks wanita Melayu-Jawa yang dibahas dalam artikel ini,diketahui bahwa sinetron telah menjadi salah satu sumber budaya termediakan olehtelevisi yang mengeratkan pertalian dengan asal usul mereka. Sinetron merupakanproduksi televisi yang tergolong genre opera sabun berasal dari Indonesia—negarayang menjadi tanah kelahiran pendahulu wanita tersebut. Hasil dari kerja lapanganetnografi, di Kampung Papitusulem, Selongor, menunjukan bagaimana wanita-wanitaini menyukai sinetron pada tahap tertentu karena tiga alasan utama. Pertama, dialogyang digunakan dalam sinetron sesuai dengan preferensi mereka. Kedua, mereka dapatmenemukan identifikasi identitas budaya mereka dalam representasi sinetron. Ketiga,mereka menonton program televisi yang diimport dari Indonesia sebagi ekspresi rasamemiliki terhadap Indonesia. Ini menunjukkan bahwa menonton sinetron bagi wanitaMelayu-Jawa mempunyai makna seperti melihat identitas diri dari kejauhan, dan inimerupakan diskusi sentral dalam kajian media dan budaya.

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Trihtarani, Febriani Elfida, M. Mahbubdin Ridha al Fasya, Nurussofa Yusticia, and Nining Setyaningsih. "ANTARA ZAINICHI DAN PACHINKO: REPRESENTASI ZAINICHI KOREA DALAM NOVEL PACHINKO KARYA MIN JIN LEE." Poetika 7, no. 2 (December 28, 2019): 171. http://dx.doi.org/10.22146/poetika.v7i2.51208.

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Penelitian ini membahas representasi zainichi Korea dalam novel Pachinko karya Min Jin Lee. Terdapat beberapa kategori dari zainichi Korea dalam masyarakat Jepang, yaitu pluralis, nasionalis, individualis, dan asimilasionis. Generasi pertama dalam novel ini mendapatkan perlakuan tidak setara akibat etnis mereka yang menyebabkan mereka harus hidup di kawasan kumuh. Generasi kedua direpresentasikan oleh dua tokoh yang saling berkebalikan. Tokoh Noa memiliki keinginan untuk menjadi seorang “Jepang” yang pada akhirnya memilih jalan naturalisasi. Melalui jalan naturalisasi tokoh ini dapat dianggap sebagai seorang asimilasionis yang meninggalkan identitas etnisnya dan hidup sebagai seorang warga Jepang untuk mendapatkan status sosial yang setara. Tokoh Mozasu memiliki kecenderungan berkebalikan dengan Noa karena ia tidak memilih jalan naturalisasi dan tetap mempertahankan identitas aslinya sebagai orang Korea. Generasi ketiga masih mendapat ketidakpastian identitas meskipun mereka lahir dan besar di Jepang. Dengan pendidikan yang Solomon dapatkan, ia masih tetap dipandang sebelah mata dan masih dianggap tidak berada di posisi yang setara dengan orang Jepang. Bisnis pachinko yang selalu diasosiasikan dengan pendatang Korea adalah bisnis, yang ditekuni oleh masing-masing tokoh generasi kedua bahkan ketiga, menunjukkan bahwa status zainichi Korea tidak akan semudah itu berubah dan mereka akan tetap berada dalam posisi marjinal yang dipandang sebelah mata. Kata kunci: pachinko, zainichi, krisis identitas, Korea, Jepang This study discusses the representation of Korean zainichi in Pachinko novel by Min Jin Lee. There are several categories of Korean zainichi amongst Japanese society, which are pluralist, nationalist, individualist, and assimilationist. The first generation in this novel is treated unfairly because of their ethnicity which makes them live in slum area. The second generation is represented by two contradictive characters. The first character, Noa, wants to be Japanese, which leads him to choose the path of naturalization. Through naturalization, this character is regarded as an assimilationist who ignores his ethnic identity and lives as a Japanese citizen to obtain equal social status. Meanwhile, the second character, Mozasu has the opposite tendency of Noa’s. He does not choose the path of naturalization and tends to maintain his true identity as a Korean. The third generation is left uncertain about their identity, although they were born and grow up in Japan. With his background education, Solomon as a third-generation is still underestimated and considered unequal to Japanese people. The pachinko business, which is always being associated with Korean migrants, is a business occupied by each of the second and third generation characters, showing that the status of Korean zainichi will not change easily, and they will remain in marginal position and being underestimated. Keywords: pachinko, zainichi, identitiy crisis, Korea, Japan

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Abidin, Nur Fatah, and Fakrul Islam Laskar. "Managing Diversity in History Learning Based on the Perspective of Kakawin Ramayana." Paramita: Historical Studies Journal 30, no. 2 (September 1, 2020): 192–207. http://dx.doi.org/10.15294/paramita.v30i2.23690.

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This research aims to build a framework of diversity management in history learning based on the reinterpretation of diversity from the perspective of Kakawin Ramayana. The authors used a critical hermeneutic approach to interpret the texts of Kakawin Ramayana, especially in the texts of Prěthiwi and Aṣṭabrata. The text of Prěthiwi and Aṣṭabrata implicitly elucidates that diversity should be acknowledged based on the moral and ethical attributes of an individual. There are no spaces for arbitrary prejudices based on social identities, such as ethnicity, race, or even religiosity and political affiliation. The findings of the research show that the framework of diversity management in history learning can be built by creating three layers: (1) inclusive curriculum, (2) alternate narratives in learning materials and history textbooks, and (3) teacher and students’ attitude of multi-perspectivity. The history curriculum has to accommodate inclusiveness by acknowledging social and psychological diversity. Along with the inclusive curriculum, history textbooks should provide alternate narratives in the form of personal or biographical history as the third way to counter the grand narratives and present the multi-narratives in learning history. Teachers and students have to accept multi-perspectivity as the representation of diversity in history learning. The authors believe that these layers of diversity management can provide a prolific understanding of diverseness and its relativity in history learning in which diversity could not be merely observed in the societal term but also the personal parameter. Penelitian ini bertujuan untuk membangun kerangka manajemen keberagaman dalam pembelajaran sejarah berbasis reinterpretasi kebhinekaan dari perspektif Kakawin Ramayana. Penulis menggunakan pendekatan hermeneutik kritis untuk menafsirkan teks Kakawin Ramayana, terutama dalam teks Prěthiwi dan Aṣṭabrata. Teks Prěthiwi dan Aṣṭabrata secara implisit menjelaskan bahwa keberagaman harus diakui berdasarkan atribut moral dan etis seseorang. Tidak ada ruang untuk prasangka sewenang-wenang berdasarkan identitas sosial, seperti etnis, ras, atau bahkan religiusitas dan afiliasi politik. Hasil penelitian menunjukkan bahwa kerangka kerja manajemen keberagaman dalam pembelajaran sejarah dapat dibangun dengan membuat tiga lapisan: (1) kurikulum inklusif, (2) narasi alternatif dalam materi pembelajaran dan buku teks sejarah, dan (3) sikap guru dan siswa. multi-perspektif. Kurikulum sejarah harus mengakomodasi inklusivitas dengan mengakui keragaman sosial dan psikologis. Seiring dengan kurikulum inklusif, buku teks sejarah harus memberikan alternatif narasi berupa sejarah personal atau biografis sebagai cara ketiga untuk melawan narasi besar dan menyajikan multi narasi dalam pembelajaran sejarah. Guru dan siswa harus menerima multiperspektif sebagai representasi keberagaman dalam pembelajaran sejarah. Penulis percaya bahwa manajemen keanekaragaman ini dapat memberikan pemahaman yang produktif tentang keanekaragaman dan relativitasnya dalam pembelajaran sejarah di mana keanekaragaman tidak dapat hanya diamati dalam konteks masyarakat tetapi juga level pribadi.

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MONIZ, Elias Alfama, and Victoria Maldonado BAUTISTA. "La Etnoeducación como Posicionamiento Político e Identitario del Pueblo Afroecuatoriano por Rocio Vera Santos." INTERRITÓRIOS 6, no. 12 (December 7, 2020): 272. http://dx.doi.org/10.33052/inter.v6i12.249000.

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RESUMENLa presente reseña es un resumen crítico sobre el artículo académico La etnoeducación como posicionamiento político e identitario del pueblo afroecuatoriano, de Rocío Vera Santos. Un texto científico que dilucida a través de una investigación de corte cualitativo y una puesta teórica postcolonial y decolonial el proceso de consolidación y ejecución del proyecto de etnoeducación afroecuatoriana. Se trata de un proyecto político, epistemológico y educativo que se viene gestando en las últimas tres décadas, y con el cual el movimiento social afroecuatoriano se posesionan frente al Estado; intentando subvertir el legado de la colonización, mediante estrategias, practicas pedagógicas e iniciativas autónomas que revitalizan y rescatan los saberes ancestrales, la memoria y la tradición oral. El objetivo de esta propuesta de educación étnica busca el fortalecimiento de la identidad, la reparación histórica y sostener la lucha antirracista.Etnoeducación afroecuatoriana. Identidad. Políticas de representación. Saberes ancestrales. Movimiento social afroecuatoriano. RESUMOEsta revisão é um resumo crítico do artigo acadêmico a etnoeducação como posição política e identitária do povo afro-equatoriano, de Rocío Vera Santos. Um texto científico que elucida por meio de uma investigação qualitativa e de uma configuração teórica pós-colonial e descolonial o processo de consolidação e execução do projeto de etnoeducação afro-equatoriana. É um projeto político, epistemológico e educacional que vem se desenvolvendo nas últimas três décadas, e com o qual o movimento social afro-equatoriano se posesiona diante do Estado; tentando subverter o legado da colonização, por meio de estratégias, práticas pedagógicas e iniciativas autônomas que revitalizam e resgatam saberes ancestrais, memória e tradição oral. O objetivo desta proposta de educação étnica busca fortalecer a identidade, reconstruir a história e sustentar a luta anti-racista. Etnoeducação afro-equatoriana. Identidade. Políticas de representação. Saberes ancestrais. Movimento social afro-equatoriano.ABSTRACTThis review is a critical summary of the academic article Ethno-education as a political and identity position of the Afro-Ecuadorian people, by Rocío Vera Santos. A scientific text that elucidates through a qualitative investigation and a postcolonial and decolonial theoretical setting the process of consolidation and execution of the Afro-Ecuadorian ethno-education project. It is a political, epistemological and educational project that has been developing in the last three decades, and with which the Afro-Ecuadorian social movement takes possession in front of the State; trying to subvert the legacy of colonization, through strategies, pedagogical practices and autonomous initiatives that revitalize and rescue ancestral knowledge, memory and oral tradition. The objective of this ethnic education proposal seeks to strengthen identity, historical reparation and sustain the anti-racist struggle.Afro-Ecuadorian ethno-education. Identity. politics of representation. Ancestral knowledge. Afro-Ecuadorian social movement.SOMMARIOQuesta recensione è una sintesi critica dell'articolo accademico Etnoeducazione come posizione politica e identitaria del popolo afro-ecuadoriano, di Rocío Vera Santos. Un testo scientifico che delucida attraverso un'indagine qualitativa e una impostazione teorica postcoloniale e decoloniale il processo di consolidamento ed esecuzione del progetto etno-educativo afro-ecuadoriano. È un progetto politico, epistemologico ed educativo che si è andato sviluppando negli ultimi tre decenni, e di cui il movimento sociale afro-ecuadoriano si impadronisce di fronte allo Stato; cercando di sovvertire l'eredità della colonizzazione, attraverso strategie, pratiche pedagogiche e iniziative autonome che rivitalizzano e salvano la conoscenza ancestrale, la memoria e la tradizione orale. L'obiettivo di questa proposta di educazione etnica cerca di rafforzare l'identità, la riparazione storica e sostenere la lotta antirazzista.Etnoeducazione afro-ecuadoriana, identità, politica di rappresentanza, saperi ancestrali, movimento sociale afro-ecuadoriano.

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Maslikan, Maslikan. "KEEFEKTIFAN KONSELING KELOMPOK REALITA UNTUK MENINGKATKAN PEMAHAMAN IDENTITAS DIRI SISWA SEKOLAH MENENGAH PERTAMA." Perspektif Ilmu Pendidikan 32, no. 2 (October 10, 2018): 107–15. http://dx.doi.org/10.21009/pip.322.3.

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This study aims to test the effectiveness of reality counseling to improve students' self-identity in junior high. This research uses pre experimental with pretest-posttest one group design. The data analysis used is paired test of T-test. To see the change of self-understanding level in the experimental group between pretest and posttest by looking at the price of ttable on the degrees of freedom (dk), ie the amount is N-1, and at a significant level Î± = 0.05 (95%) then obtained ttable = 1.771, assuming if thitung > ttabel then Ha "received" the meaning of group reality counseling is effective to improve understanding of the identity of junior high-school students. The research was carried out starting from April to July 2018, which took place at SMP Negeri 2 Mojosari. Based on the findings of the study, it is suggested as follows (1) for Guidance and Counseling teachers, group counseling can be applied effectively in schools, especially in improving understanding of students' self-identities; (2) for researchers, furthermore, group reality counseling is effective in improving self-understanding students, should be able to be an inspiration in doing further research by applying group counseling with other techniques, especially in an effort to improve students' self-identity understanding. References Andreouli, E. (2010). Identity, positioning and self-other relations. Papers on Social Representations, 19(1), 14-1. Azwar, A., & Prihartono, J. (2003). Metodologi penelitian kedokteran dan kesehatan masyarakat. Batam: Binarupa Akara. Brooks, M., & Knowles, D. (1982). Parents' views of children's imaginary companions. Child Welfare, 61(1). 25-33. Corey, G. (2009). Theory and practice of counseling and psychotherapy. Belmont, CA: Brooks. Depdiknas. (2010). Buku pedoman sertifikasi pendidik untuk dosen tahun 2010: Buku I naskah akademik. Direktorat Jenderal Pendidikan Tinggi. Gunarsa, S. D. (2005). Psikologi perkembangan anak dan remaja. Jakarta: Gunung Mulia. Habsy, B. A. (2017a). Model konseling kelompok cognitive behavior untuk meningkatkan self esteem siswa SMK. Perspektif Ilmu Pendidikan, 31(1), 21-35. doi: https://doi.org/10.21009/PIP.311.4 Habsy, B. A. (2017b). Filosofi ilmu bimbingan dan konseling Indonesia. Jurnal Pendidikan (Teori dan Praktik), 2(1), 1-11. doi: http://dx.doi.org/10.26740/jp.v2n1.p1-11 Habsy, B. A. (2018a). Konseling rasional emotif perilaku: Sebuah tinjauan filosofis. Indonesian Journal of Educational Counseling, 2(1), 13-30. doi:https://doi.org/10.30653/001.201821.25 Habsy, B. A. (2018b). Model bimbingan kelompok PPPM untuk mengembangkan pikiran rasional korban bullying siswa SMK Etnis Jawa. Jurnal Pendidikan (Teori dan Praktik), 2(2), 91-99. doi:http://dx.doi.org/10.26740/jp.v2n2.p91-99 Hurlock, E. B. (2001). Developmental psychology. New York: Tata McGraw-Hill Education. Heriyadi, A. (2013). Meningkatkan penerimaan diri (self acceptance) siswa kelas VIII melalui konseling realita di SMP Negeri 1 Bantarbolang Kabupaten Pemalang tahun ajaran 2012/2013. Disertasi. Semarang: Universitas Negeri Semarang. Latipun. (2008). Psikologi konseling. Malang: UPT Penerbitan Universitas Muhammadiyah Malang. Masrohan, A. (2014). Penerapan konseling kelompok realita teknik WDEP untuk meningkatkan disiplin belajar siswa kelas XI IPS SMA Negeri 1 Rogojampi Banyuwangi. Jurnal BK UNESA, 4(3). 1-10. http://jurnalmahasiswa.unesa.ac.id/index.php/jurnal-bk-unesa/article/view/9046 Nurihsan, A. J. (2005). Strategi layanan bimbingan dan konseling. Bandung: Refika Aditama. Papalia, D. E., Olds, S.W., & Feldman, R.D. (2008). Psikologi perkembangan. Jakarta: Kencana. Purwanti, F. (2013). Identitas diri remaja pada siswa kelas XI SMA Negeri 2 Pemalang ditinjau dari jenis kelamin. Skripsi. Semarang: Universitas Negeri Semarang. Ristianti, A. (2012). Hubungan antara dukungan sosial teman sebaya dengan identitas diri pada remaja diSMA Pusaka 1 Jakarta. Skripsi. Jakarta: Universitas Gunadarma. Sarwono, S. W. (2011). Psikologi remaja. Depok: PT. Rajagrafindo Persada. Sugiyono, P. (2010). Metode penelitian kuantitatif, kualitatif, dan R&D. Bandung: CV Alfabeta. Wells, G. B., & Hansen, N. D. (2003). Lesbian shame: Its relationship to identity integration and attachment. Journal of Homosexuality, 45(1), 93-110. doi: http://psycnet.apa.org/doi/10.1300/J082v45n01_05 Yusuf LN, Syamsu. (2004). Psikologi perkembangan anak & remaja. Bandung: PT Remaja Rosdakarya.

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Guerra, Franciele Caroline, Bruno Zucherato, and Roger Dias Gonçalves. "INDICADORES SOCIAIS A PARTIR DA CARTOGRAFIA DE VULNERABILIDADE: exemplos de Bragança Paulista e Campos do Jordão (São Paulo – Brasil)." InterEspaço: Revista de Geografia e Interdisciplinaridade 5, no. 19 (January 18, 2020): 202015. http://dx.doi.org/10.18764/2446-6549.e202015.

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SOCIAL INDICATORS FROM THE VULNERABILITY CARTOGRAPHY: examples of Bragança Paulista and Campos do Jordão (São Paulo – Brazil)INDICADORES SOCIALES DE LA CARTOGRAFÍA DE VULNERABILIDAD: ejemplos de Bragança Paulista y Campos do Jordão (São Paulo – Brasil)RESUMOEste artigo aborda uma pesquisa que conduziu um estudo comparativo sobre a espacialização da vulnerabilidade social na área de setores censitários urbanos de dois municípios brasileiros: Bragança Paulista/SP e Campos do Jordão/SP, por meio da utilização de um indicador simplificado de vulnerabilidade social. Após a revisão de literatura em estudo, foram selecionados 12 temas de variáveis para a seleção de dados quantitativos para a composição de um indicador simplificado de vulnerabilidade social. Assim, foram verificadas, no rol de informações disponibilizadas pelo Censo 2010, dez variáveis que se relacionavam aos seguintes eixos temáticos: Educação, Etnias, Gênero, Idade, Renda, Condição de Moradia, Características dos Moradores, Infraestrutura e Serviços básicos. Após a recolha e a tabulação desses dados, foi procedida a criação de um índice de vulnerabilidade social, sendo este espacializado para que fosse possível estabelecer a representação da vulnerabilidade nas duas áreas de estudo. Ao final, foi possível observar as áreas que são mais vulneráveis e as áreas com menor vulnerabilidade, o que permitiu estabelecer os padrões de urbanização que impulsionaram e frearam esses processos. Tal espacialização da vulnerabilidade social expôs áreas centrais das cidades com baixa vulnerabilidade e áreas periféricas com alta vulnerabilidade, obedecendo ao padrão de oposição centro-periferia. Os indicadores sociais podem ser empregados como suporte para os tomadores de decisões locais identificarem os padrões de vulnerabilidade, melhorar a avaliação dos impactos sociais de suas decisões e preparar instrumentos multisetoriais no planejamento de redução de riscos de desastres que abordem os fatores de vulnerabilidade social.Palavras-chave: Vulnerabilidade Socioambiental; Indicador Social; Análise de Risco; Cartografia.ABSTRACTThis research conducts a comparative analysis of the spatial variability of social vulnerability in the area of urban census tracts encompassing the Brazilian municipalities of Bragança Paulista/SP and Campos do Jordão/SP, employing a simplified indicator of social vulnerability. After reviewing the literature, 12 themes of variables compose the quantitative dataset from which the simplified indicator of social vulnerability was calculated. Accordingly, the list of information provided by Censo 2010 allowed us to determine ten variables related to the following thematic axes: Education, Ethnicity, Gender, Age, Income, Living Condition, Household composition, Infrastructure and Basic Services. After the collection and tabulation of these data, an index was created and spatialized in order to establish the representation of vulnerability in the two study areas. Finally, it was possible to properly observe the areas that are most vulnerable and the areas with the lowest vulnerability, which allowed to better understand the patterns of urbanization that impelled and stopped these processes. The spatial patterns of social vulnerability show low vulnerability in central areas and high vulnerability in peripheral areas, obeying the opposing-pattern center-periphery. These social indicators may be used to help local decision makers to understand patterns of vulnerability, to improve the assessment of social impacts of their decisions and to prepare multi-sector disaster risk reduction planning instruments that address the drivers of social vulnerability.Keywords: Socio-environmental Vulnerability; Social Indicator; Risk Analysis; Cartography.RESUMENEl objetivo de esta investigación fue realizar un estudio comparativo sobre la espacialización de la vulnerabilidad social en el área de las secciones censales urbanas en dos municipios brasileños: Bragança Paulista/SP y Campos do Jordão/SP, utilizando un indicador simplificado de vulnerabilidad social. Después de revisar la literatura de estudio, se seleccionaron 12 temas variables para la selección de datos cuantitativos para la composición de un indicador simplificado de vulnerabilidad social. Así, en la lista de información proporcionada por el Censo 2010, 9 variables se relacionaron con los siguientes ejes temáticos: Educación, Etnia, Género, Edad, Ingresos, Condición de la vivienda, Características residenciales, Infraestructura y Servicios básicos. Después de recopilar y tabular estos datos, se creó un índice y este se espacializó para que fuera posible establecer la representación de la vulnerabilidad en ambas áreas de estudio. Al final, fue posible observar las áreas más vulnerables y las áreas con menos vulnerabilidad, lo que permitió el establecimiento de patrones de urbanización que impulsaron y detuvieron estos procesos. La espacialización de la vulnerabilidad mostró áreas centrales de ciudades con baja vulnerabilidad y áreas periféricas con alta vulnerabilidad que obedecen al patrón de oposición centro-periferia. Estos indicadores sociales pueden usarse para ayudar a los responsables locales de la toma de decisiones a comprender los patrones de vulnerabilidad, mejorar la evaluación de los impactos sociales de sus decisiones y preparar instrumentos de planificación multisectoriales para reducción de riesgos de desastres y que aborden los impulsores de la vulnerabilidad social.Palabras clave: Vulnerabilidad Socioambiental; Indicador Social; Análisis de Riesgo; Cartografía.

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Baan, Anastasia, and Imam Suyitno. "CULTURAL REPRESENTATION OF TORAJA ETHNIC ON THE USE OF VOCABULARY IN SINGGI’ SPEECH." LITERA 19, no. 2 (July 22, 2020). http://dx.doi.org/10.21831/ltr.v19i2.32074.

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The Toraja ethnic has an oral tradition of Singgi' which is passed down orally from generation to generation. This tradition is carried out at rituals, which are spoken by tradition holders or groups of people. The study outlined in this article aimed to describe the Toraja ethnic culture represented in the vocabulary in Singgi’ speech. The focus of this study was to describe the cultural dynamic and the cultural attitude of Toraja ethnic represented in vocabulary in Singgi' speech. The study was conducted through a qualitative approach using hermeneutic analysis tools. The data of this research were speech in Singgi 'and the daily context and activities of the people of Tana Toraja. The data was collected through document studies, interviews, and observations. Through qualitative analysis and hermeneutic interpretation, it was found that in Singgi’ speech, there was an absorption of vocabulary from Indonesian and old vocabulary in Toraja. The diversity of vocabulary represented that in Tana Toraja society there was a cultural dynamic that requires the Toraja language to absorb vocabulary from other languages to convey the cultural messages. Singgi' speech used old words of Toraja language that were rarely used in daily communication to convey the cultural attitudes of the Tana Toraja people. The findings showed that the vocabulary used in Singgi' speech represented the Toraja ethnic culture. This finding has important benefits in preserving the culture of the Tana Toraja community, for teaching material in the development of character education, and as a reference in developing further studies.Keywords: cultural representation, Toraja ethnic, vocabulary, Singgi’ speechREPRESENTASI BUDAYA ETNIK TORAJA PADA PENGGUNAAN KOSAKATA DALA TUTURAN SINGGI’AbstrakEtnik Toraja memiliki tradisi lisan Singgi 'yang diturunkan secara lisan dari generasi ke generasi. Tradisi ini dilakukan pada ritual, yang dituturkan oleh pemegang tradisi atau kelompok orang. Hasil kajian yang diuraikan dalam artikel ini bertujuan untuk menggambarkan representasi budaya etnik Toraja dalam penggunaan kosakata dalam tuturan Singgi’. Kajian ini memfokuskan pada pemahaman dinamika budaya dan sikap budaya etnis Toraja yang terepresentasikan pada kosakata dalam tuturan Singgi’. Penelitian dilakukan melalui pendekatan kualitatif dengan menggunakan piranti analisis hermeneutik. Data penelitian ini berupa tuturan Singgi' dan konteks perilaku kesehrian masyarakat Tana Toraja. Data dikumpulkan melalui studi dokumen, wawancara, dan observasi. Melalui analisis kualitatif dan interpretasi secara hermeneutik, ditemukan bahwa dalam tuturan Singgi’, terdapat sejumlah kosakata serapan dari bahasa Indonesia dan kosakata lama dalam bahasa Toraja. Munculnya kosakata serapan tersebut merepresentasikan bahwa dalam masyarakat Tana Toraja ada dinamika budaya sehingga mengharuskan bahasa Toraja untuk menyerap kosakata dari bahasa lain untuk menyampaikan pesan budaya. Dalam menyampaikan sikap budayanya, etnik Toraja menggunakan kosakata lama yang tidak pernah digunakan lagi dalam komunikasi keseharian masyarakat Tana Toraja. Temuan ini memiliki manfaat penting dalam melestarikan budaya masyarakat Tana Toraja, untuk bahan ajar dalam pengembangan pendidikan karakter, dan sebagai referensi dalam mengembangkan studi lebih lanjut.Kata kunci: representasi budaya, etnik Toraja, kosakata, tuturan Singgi’

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Norvia, Norvia. "ANALISIS KONTEKS DAN WUJUD EKOLOGI DINDANG ANAK UNGGAT-UNGGAT APUNG ETNIK BANJAR KALIMANTAN SELATAN." Sirok Bastra 8, no. 2 (December 24, 2020). http://dx.doi.org/10.37671/sb.v8i2.196.

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Dindang (nyanyian atau lagu) Unggat-Unggat Apung etnik Banjar adalah dindang yang mengiringi sebuah permainan tradisional anak-anak yang berfungsi sebagai hiburan di waktu berkumpul orang tua dengan anak-anaknya di rumah. Sastra lisan khususnya dindang anak Unggat-Unggat Apung etnik Banjar merupakan dindang yang mulai kehilangan penuturnya. Hal ini disebabkan minimnya pelestarian dindang ini dalam bentuk dokumentasi tertulis, serta sudah tidak dikenalnya dindang ini di kalangan anak-anak etnik Banjar. Dindang sebagai salah satu bagian dari representasi kehidupan manusia seringkali memuat unsur budaya dan lingkungan manusia. Adanya penuangan unsur ekologi dalam sastra lisan khususnya dindang anak Unggat-Unggat Apung etnik Banjar semakin memperkuat adanya hubungan yang erat antara etnik Banjar dengan alam. Metode deskriptif kualitatif yang digunakan dalam penelitian ini akan memberikan gambaran dalam bentuk kata-kata dan gambar yang mengacu pada tujuan penelitian. Hasil penelitian menunjukkan bahwa dari 33 larik dindang anak Unggat-Unggat Apung etnik Banjar ditemukan unsur ekologi flora 3 kata, unsur ekologi fauna 4 kata, dan unsur ekologi budaya yang tergolong peralatan dan perlengkapan hidup etnik Banjar terdiri atas 4 kata. Kajian ekologi sastra dalam penelitian ini diterapkan sebagai upaya menggali hubungan antara sastra dan ekologi etnik Banjar sebagaimana tertuang dalam dindang anak Unggat-Unggat Apung etnik Banjar.Dindang (song) Unggat-Unggat Apung of the Banjar ethnic group is a song that accompany a traditional children's game that functions as entertainment when parents gather with their children at home. Oral literature, especially the Dindang children of Banjar ethnics, Banjar ethnic is a song that has lost its speakers, this is due to the lack of preservation of this song in the form of written documentation, and this song is unknown among the Banjar ethnic children. Dindang as one part of the representation of human life often includes elements of human culture and environment. The existence of the pouring of ecological elements in oral literature, especially the existence of a close relationship between ethnic Banjar with its nature which is reflected in the song. The qualitative descriptive method used in this study will provide an overview in the form of words and images that refer to the purpose of the study. The results of the study found that from 33 lines of Dindang Unggat-Unggit Apung, found three ecological elements of flora, four ecological elements of fauna, and cultural ecological elements belonging to Banjar ethnic equipment and life equipment consisting of 4 words. The study of literary ecology in this study was applied as an effort to explore the relationship between literature and ecology of the Banjar ethnicity as set in the song of Dindang Unggat-Unggit Apung.

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Dağtaș, Seçil. "The Civilizations Choir of Antakya: The Politics of Religious Tolerance and Minority Representation at the National Margins of Turkey." Cultural Anthropology 35, no. 1 (February 13, 2020). http://dx.doi.org/10.14506/ca35.1.11.

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This article examines the politics of minority representation focusing on the Civilizations Choir of Antakya, a multireligious ensemble formed in the mid-2000s against the backdrop of Turkey’s democratization process and involvement in globally funded programs of intercultural dialogue. Based on ethnographic fieldwork in the choir’s hometown, Antakya, near Turkey’s border with Syria, I compare the experiences of Arabic-speaking religious groups who simultaneously represent and are represented in the choir. These experiences, I argue, manifest different historical positions and political tensions that defy the choir’s categorization of minority religions as equally representable constituents of a tolerant nation. Together, they expose the uncertainties of ethno-religiously defined citizenship and the representational work such uncertainties demand for constructing nationhood. By analyzing this process, the article foregrounds representational politics as one key site for the anthropological study of religious diversity, and for addressing broader problems of minority recognition inherent in liberal regimes of tolerance. Özet Bu makale, 2000’li yılların ortalarında Türkiye’nin demokratikleşme süreci ve küresel olarak finanse edilen kültürlerarası diyalog programlarına katılımı zemininde kurulmuş çok dinli bir topluluk olan Antakya Medeniyetler Korosu özelinde azınlık temsili politikalarını incelemektedir. Koronun kurulduğu, Türkiye’nin Suriye sınırı yakınında bulunan Antakya şehrinde yapılan etnografik saha çalışmasından yola çıkarak hem koroyu temsil eden hem de koroca temsil edilen Arap kökenli dini grupların deneyimleri karşılaştırıyorum. Savım, bu deneyimlerin, koronun azınlık dinlerini hoşgörülü bir ulusun eşit temsil edilebilir bileşenleri olarak sınıflandırmasına ters düşen farklı tarihi konumları ve siyasi gerilimleri ortaya koyduğu. Bu konum ve gerilimler, etnik ve dini köken temelinde tanımlanan vatandaşlık kavramının belirsizliklerini ve bu tür belirsizliklerin milliyet inşası için gerektirdiği temsili çabayı gözler önüne sermektedir. Makale, temsil politikalarını kilit bir çalışma alanı olarak ön plana almak suretiyle, hem dini çeşitliliğin antropolojik olarak incelendiği klasik çalışmalara, hem de liberal hoşgörü rejimlerinde esas olan azınlıkların tanınmasına dair daha geniş çaplı sorunların analizine katkı sağlamaktadır.

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Setiawan, Lukas Deni. "Televisi dan Masyarakat Adat." Jurnal ILMU KOMUNIKASI 11, no. 2 (January 12, 2015). http://dx.doi.org/10.24002/jik.v11i2.416.

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Abstract: The emergence of ethnic diversity in Indonesian television is potential to raise the variety of media content. However, the tendency of Indonesian television to dwell in entertainment program based on rating and market share has caused a serious loss of the ethnic values and erase the potential. Through the perspective of intercultural communication, Standpoint Theory and the study of media representations, this paper describes the deceptive use of ethnic value in media. As a proof, â€œEthnic Runawayâ€, one of the programs depicting ethnic values in Indonesian national television, is not suitably used and is still dominated by urban society perspective.Abstrak: Tampilnya keragaman etnis nusantara di layar kaca nasional memberikan potensi munculnya keberagaman isi media televisi. Namun, kecenderungan televisi swasta nasional Indonesia yang mudah tenggelam dalam program hiburan yang mendasarkan kemasannya pada rating dan share justru berakibat serius pada tergerusnya nilai-nilai etnis Nusantara yang diusungnya. Melalui sudut pandang komunikasi antar budaya, teori Standpoint, dan kajian representasi media, tulisan ini memberikan gambaran bahwa potensi keberagaman isi media melalui tampilnya beragam masyarakat adat tidak dimanfaatkan dengan baik dan masih didominasi oleh cara pandang masyarakat perkotaan sebagaimana yang terjadi pada salah satu program televisi swasta nasional di Indonesia berjudul â€œEthnic Runawayâ€.

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Myrlinda, Fransiska Rahayu. "SITI: Javanese’s Beliefs as the Representation of Gender Roles and Inequalities towards Women’s Position." JENTERA: Jurnal Kajian Sastra 9, no. 2 (December 30, 2020). http://dx.doi.org/10.26499/jentera.v9i2.1358.

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ABSTRACT Being males and females is biologically constructed since human beings were born. Meanwhile, there is also strict distinction done by society to divide people into men and women or usually called as doing gender stereotype. It effects on different assumptions that are attached to them. As the result, people are categorized based on their own gender roles in society. Java, as the symbol of patriarchal society, is the ethnic which agrees with this social phenomenon. Its beliefs symbolize how men and women have different social status. It also results in different gender roles. SITI is the film which deals with this phenomenon. It shows that being “obedient” Javanese women will give effect on social status towards different genders. The theories of sex and gender and also patriarchal society were used to get the reliable data. Keywords: SITI, Sex and Gender, Inequality, Javanese’s beliefs ABSTRAK Menjadi pria dan wanita secara biologis dibangun sejak manusia dilahirkan. Sementara itu, ada juga perbedaan mendalam yang masyarakat lakukan untuk membagi manusia menjadi pria dan wanita atau biasa disebut sebagai stereotip di gender. Hal ini berpengaruh pada perbedaan asumsi yang melekat padanya. Sebagai akibat, manusia dikategorikan berdasarkan peran gender mereka sendiri di masyarakat. Jawa, sebagai simbol masyarakat patriarkal, adalah etnis yang setuju dengan fenomena sosial ini. Kepercayaan yang ada pada masyarakat Jawa melambangkan bagaimana pria dan wanita memiliki status sosial yang berbeda. Hal ini juga menghasilkan peran gender yang berbeda. SITI adalah film yang merepresentasikan fenomena ini. Film ini menunjukkan bahwa sebagai perempuan Jawa yang “taat” akan memberikan efek pada status sosial dari gender yang berbeda. Teori seks dan gender serta masyarakat patriarki digunakan untuk mendapatkan data yang sesuai. Kata Kunci: SITI, Teori seks dan gender, Ketidaksetaraan, Kepercayaan Jawa

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Morales-Flores, F. J. "IDENTIDAD ETNICA COMO ELEMENTO PARA FOMENTAR EL DESARROLLO SOCIOECONÓMICO EN UNA COMUNIDAD MAZAHUA." AgroProductividad 11, no. 9 (August 1, 2018). http://dx.doi.org/10.32854/agrop.v11i9.1218.

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La identidad étnica es un factor que determina la pertenecía y los valores culturales con respecto a un grupo originario en particular. El objetivo del presente trabajo fue determinar el grado de Identidad Étnica como elemento para una estrategia de desarrollo socioeconómico en una comunidad mazahua. Se diseñó una encuesta estructurada con características de identidad étnica, que fue aplicada a 57 personas de la comunidad de Rincón de los Pirules, Estado de México. Los datos se analizaron mediante correlación y componentes principales. Los resultados mostraron que el orgullo de pertenencia, el conocimiento y conservación de la lengua originaria son características que explican la identidad étnica de lapoblación mazahua estudiada. Se identificaron cuatro grados de identidad, siendo los más representativos el G1 con fuerte identidad étnica y el G2 con moderada identidad étnica en 86% de la población. Es conveniente para el planteamiento de una estrategia socioeconómica en la comunidad deRincón de los Pirules, se considere a la identidad étnica como elemento para facilitar su adopción e implementación.

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Supeno, M. Yoga. "Komposisi Kala." Resital: Jurnal Seni Pertunjukan 13, no. 1 (November 2, 2013). http://dx.doi.org/10.24821/resital.v13i1.514.

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Komposisi ini merupakan representasi dari sebuah perubahan pola pikir manusia yang dari zaman ke zaman selalu bergerak maju. Kala yang berarti waktu merupakan refl eksi garis panjang sejarah dari terbentuk dan berkembangnya peradaban pada masa lampau. Perkembangan waktu tersebut kemudian dijadikan tiga bagian waktu (prasejarah, sejarah, modern) untuk menggambarkan perubahan-perubahan yang terjadi pada setiap waktu khususnya di provinsi Lampung. Secara garis besar penyajian Kala adalah memadukan instrumen musik Barat dan etnis yang sebagian besar instrumen terdiri dari instrumen perkusi seperti marimba, vibraphone, xylophone, chime, drumset, bonang Sunda, cetik, rebana serta ditambah dengan instrumen melodis seperti akodion, biola, gambus, dan electric bass. Motif dan teknik permainan merupakan salah satu penggambaran dari ketiga zaman tersebut yang menghasilkan suasana liar, agamis, dan modernisasi dan bernuansa etnis Lampung dan Melayu.Kata kunci: Kala/waktu, sejarah Lampung.ABSTRACTThe Kala Music Composition. This composition is a representation of a human mindset change which is alwaysmoving forward from time to time. Kala which means time is a refl ection of a history starting from when the history andthe civilization were formed and developed in the past. Then, the time development is divided into a three-part time(prehistory, history, modern) to describe the changes that may occur at any time, especially in the province of Lampung.Basically, the presentation of Kala is combining the western and ethnic musical instruments that most of the them consistof percussion instruments such as marimba, vibraphone, xylophone, chime, drum set, bonang Sunda, cetik, tambourines, and melodic instruments such as accordion, violin, harp, and electric bass. The motive and technique of the performance is one of the three depictions of the era that produces the wild and religious atmosphere, modernization, and that is nuanced by Lampung and Malay ethnics.Keywords: Kala /time, history of Lampung

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Afriadi, Putra. "FUNGSI DAN MULTIKULTURALISME DALAM SENI DIDONG PADA MASYRAKAT GAYO KABUPATEN ACEH TENGAH." Imaji 15, no. 2 (March 12, 2018). http://dx.doi.org/10.21831/imaji.v15i2.18296.

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Seni Didong berperan besar dalam mempersatukan etnis Gayo yang memiliki berbagai macam pendapat mengenai nilai-nilai moral dan estetika. Didong memiliki fungsi, antara lain: fungsi ekspresi emosional, fungsi tentang kenikmatan estetis, fungsi hiburan, fungsi komunikasi, fungsi representasi simbolis, fungsi respon fisik, fungsi konfornitas terhadap norma-norma sosial, fungsi validasi tentang institusi-institusi sosial dan ritual-ritual keagamaan, fungsi tentang kontribusi terhadap kontinuitas dan stabilitas budaya, fungsi kontribusi terhadap integrasi masyarakat. Masyarakat Gayo harus menyatukan paradigma tentang seni pertunjukan Didong dan Didong Jalu sebagai identitas budaya daerah. Dalam persepektif multikulturalisme, Didong merupakan sebuah sarana untuk menyatukan seluruh etnis yang ada di daerah Gayo, bukan sebaliknya. Didong tidak diklaim sebagai kepemilikan setiap daerah melainkan kepemilikan bersama dan harus dapat menyatukan pemahaman estetika tentang apa yang ada dalam pertunjukan Didong secara keseluruhan, sehingga tidak terjadi kesalah pahaman yang dapat merusak nilai seni dari Didong itu sendiri.Kata kunci: budaya, Didong, Didong Jalu, fungsi, multikulturalisme FUNCTION AND MULTICULTURALISM IN DIDONG ART IN GAYO SOCIETY OF ACEH CENTRAL DISTRICTAbstractDidong art plays a major role in unifying the Gayo ethnic who have a wide range of opinions regarding moral and aesthetic values about the existing culture. Didong art has such functions as: emotional expression function, function of aesthetic pleasure, entertainment function, communication function, symbolic representation function, physical response function, conformity function to social norms, validation function of social institutions and religious rituals, functions on contribution to continuity and cultural stability, contribution function to community integration. Gayo society should unify the paradigm about Didong and Didong Jalu performing arts as the cultural identity of the region. In multicultural perspectives, Didong is a means to unite all ethnic groups in the Gayo area, not the other way around. Didong is not claimed as possession of any area but a joint ownership and must be able to unite aesthetic understanding of what is in the Didongshow overall, so there is no misunderstanding that can damage the value of art of Didong itself.Keywords: culture, Didong, Didong Jalu, function, multiculturalism

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Dos Santos Lopes, Rhuan Carlos. "Os Tembé/Tenetehara de Santa Maria do Pará: entre representações e diálogos antropológicos." ILUMINURAS 16, no. 38 (July 30, 2015). http://dx.doi.org/10.22456/1984-1191.57438.

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Desde o início do século XX, Antropologia tem se dedicado a estudar a trajetória dos Tembé/Tenetehara. Em consonância com os contextos acadêmicos e políticos, historicamente localizados, essa disciplina tem contribuído com diferentes imagens sobre o povo, muitas das quais se ligam imediatamente às demandas políticas da própria etnia. De maneira geral, os antropólogos estão entre os intermediadores de processos de legitimação e/ou inserção desse grupo no quadro das etnias indígenas brasileira. Assim, este trabalho propõe apresentar um percurso nesses variados discursos antropológicos, considerando a minha inserção no diversificado grupo desses pesquisadores e em diálogo com a Arqueologia. Trata-se de evidenciar como imagens acerca dos Tembé/Tenetehara são erigidas e derrubadas, cristalizadas e abrandadas, considerando as premissas dos antropólogos. A literatura especializada e o exercício do trabalho de campo são as fontes privilegiadas no artigo. Assim, o que pretendo é fomentar o debate sobre a produção do conhecimento antropológico, no qual a voz do interlocutor soa com diferentes tons.Palavras-chave: Povos indígenas. Amazônia. Discurso antropológico. Etnografia. Arqueologia Histórica.The Tembé/Tenetehara from Santa Maria do Pará: among anthropological representations and dialoguesAbstractSince the beginning of the 20th century, there have been anthropological studies focusing on the Tembé/Tenetehara’s trajectory. Along with the academic and political contexts, this theme has contributed with different representations of this population, many of which are associated to their own political demands. Usually, anthropologists are among the mediators of the legitimizing processes and/or the inclusion of this group into the board of Brazilian indigenous ethnicities. Thus, this research proposes a path amongst these many anthropological discussions, considering my insertion into this diverse group of researchers, also in dialogue with archaeology. It indicates how the representations of the Tembé/Tenetehara are built and dismantled, established and disproved, considering anthropologists’ premises. The specialized literature and field work are privileged sources in the article. Therefore, I intend to stimulate the discussion around the construction of anthropological knowledge, in which the sound of the interlocutor’s voice has different tones.Key words: Indigenous peoples. Amazonia. Anthropological discussion. Ethnography. Historic archaeology.

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Rahman, Arief, Titis Srimuda Pitanav, and Wakit Abdullah. "Nusantara Berdendang: Seremoni Multikulturalisme oleh Kabinet Kerja." Panggung 28, no. 4 (December 1, 2018). http://dx.doi.org/10.26742/panggung.v28i4.709.

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ABSTRACT Following the 1945 Constitution, the state is obliged to preserve the arts and culture of Indonesia. Kabinet Kerja commemorating 88 Years of Sumpah Pemuda with Nusantara Berdendang show at Istana Merdeka on October 28, 2016. This study discussesa multiculturalism discourse presented in the performance based on the Cultural Studies paradigm with the support of Stuart Hall's representation theory and power theory of Foucault. The research usesa qualitative method with descriptive and interpretative analysis.The multiculturalism discourse is produced by the Kabinet Kerja through performing arts that appear in Nusantara Berdendang. Performing arts are used by the state as a tool to show diversity, as well as a unifying symbol. The state ceremony becomes a discursive area of multiculturalism to implement the unity and unity of Indonesia. Multiculturalism discourse is used to facilitate the success of the Nawacita program. The implication is that Indonesia's image is a bhinneka state, (2) a tolerant and peaceful image of Indonesia,and (3) obedience to the government authorities. Keywords: multiculturalism, Kabinet Kerja, performing art, diversity, ethnicity ABSTRAK Sesuai dengan Undang-undang Dasar 1945, negara berkewajiban memelihara kesenian dan kebudayaan Indonesia.Kabinet Kerja memperingati 88 Tahun Sumpah Pemuda dengan pergelaran Nusantara Berdendang di Istana Negara pada 28 Oktober 2016. Penelitian ini membaca diskursus multikulturalisme yang dihadirkan dalam pergelaran tersebut dengan paradigma Kajian Budaya dengan dukungan teori representasi Stuart Hall (2003) dan teori kuasa/pengetahuan. Penelitian menggunakan teknik analisis deskriptif kualitatif dan interpretatif.Diskursus multikulturalisme diproduksi oleh Kabinet Kerja melalui seni pertunjukan yang tampil di Nusantara Berdendang.Seni pertunjukan digunakan oleh negara sebagai alat untuk menunjukkan keberagaman, sekaligus sebagai simbol pemersatu.Seremoni negara menjadi area diskursif multikulturalisme untuk merawat kesatuan dan persatuan Indonesia. Diskursus multikulturalisme dilakukan oleh Kabinet untuk memperlancar suksesnya program Nawacita. Implikasinya, citra Indonesia merupakan negara bineka, (2) citra Indonesia yang toleran dan damai, serta (3) kepatuhan pada penguasa pemerintahan. Kata kunci: multikulturalisme, Kabinet Kerja, kesenian, keberagaman etnik

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Beukes, Sonya, Anna G. W. Nolte, and Ebin Arries. "Value-sensitive clinical accompaniment in community nursing science." Health SA Gesondheid 15, no. 1 (November 5, 2010). http://dx.doi.org/10.4102/hsag.v15i1.485.

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Clinical community health facilities where undergraduate students are placed for their practical work in community nursing science are dynamic and have undergone major transformation over the past few years. In the clinical field, community nurses and undergraduate students are representative of the different races and language and ethnic groups in the South African population, with each group espousing different value systems. Both parties – students and community nurses – report that, due to these differences, value conflicts are experienced during clinical accompaniment and that this has negative effects on clinical learning in community nursing science.The goal of this study was to explore and describe the experiences of students with regard to value-sensitive clinical accompaniment in the community nursing environment. An exploratory, descriptive and contextual design was used. Interactions between community nurses and students during clinical accompaniment were explored for value sensitivity by means of video recordings,participant observation and focus group interviews. Data were collected by means of video recordings, participant observation and focus group interviews. The data were analysed and coded by the researcher and the external coder, using an inductive descriptive method to identify important segments of the regularity of behaviour. The focus group interviews were transcribed, analysed and coded by the researcher and the external coder, using Tesch’s steps of analysis (Creswell 1994:155–156).Lincoln and Guba’s criteria (1985:290) for trustworthiness were applied to the study.The general findings indicate that clinical accompaniment in community nursing is not value sensitive and, as a result, guidelines for value-sensitive clinical accompaniment need to be developed for undergraduate students in the community nursing environment. The following values (values for which guidelines need to be developed) were identified: respect during clinical accompaniment,value-sensitive communication and sensitivity to the quality of clinical accompaniment.OpsommingKliniese gemeenskapsgesondheidsfasiliteite waar voorgraadse studente geplaas word vir gemeenskapsverpleegkundepraktika is dinamies en het groot veranderinge oor die laaste paar jare ondergaan. In die kliniese veld verteenwoordig gemeenskapsverpleegkundiges en voorgraadse studente verskillende rasse en taal- en etniese groepe in die Suid-Afrikaanse bevolking, elkeen met verskillende waardes. Albei partye – studente en gemeenskapsverpleegkundiges – het gerapporteer dat waardekonflik weens verskillende kulture en waardes tydens kliniese begeleiding ervaar word,wat kliniese leer op sy beurt in gemeenskapsverpleegkunde negatief beïnvloed.Die doel van die studie was om die belewenis van studente met betrekking tot waardesensitiewe kliniese begeleiding in gemeenskapsverpleegkunde te verken en te beskryf. ’n Verkennende, beskrywende en kontekstuele ontwerp is gebruik. Die interaksie wat tussen die gemeenskapsverpleegkundiges en studente tydens kliniese begeleiding plaasgevind het, is vir waardesensitiwiteit deur middel van video opnames, deelnemerobservasie en fokusgroeponderhoude verken. Die data wat deur middel van video-opnames en deelnemerobservasie ingesamel is, is deur die navorser en ’n eksterne kodeerder ontleed en gekodeer.’n Induktiewe beskrywende metode is gebruik om belangrike segmente van die gereeldheid van gedrag te identifiseer en beskryf. Fokusgroeponderhoude is deur die navorsers en ’n eksterne kodeerder getranskribeer, ontleed en gekodeer deur gebruik te maak van Tesch se stappe van analise (Creswell 1994:155–156). Lincoln en Guba (1985:290) se kriteria vir geloofwaardigheid is in die studie gebruik.Die algemene bevindinge dui daarop dat kliniese begeleiding in gemeenskapsverpleegkunde nie waarde-sensitief is nie. Gevolglik moet riglyne vir waarde-sensitiewe kliniese begeleiding vir voorgraadse studente in gemeenskapsverpleegkunde ontwikkel word. Die volgende waardes(waardes waarvoor riglyne ontwikkel moet word) is geïdentifiseer, naamlik respek tydens kliniese begeleiding, waarde-sensitiewe kommunikasie en sensitiwiteit vir gehalte van kliniese begeleiding.

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"La inclusión del pueblo montuvio en Ecuador a través de la democracia." Revista ECIPeru, December 13, 2018, 103–10. http://dx.doi.org/10.33017/reveciperu2016.0015/.

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La inclusión del pueblo montuvio en Ecuador a través de la democracia The inclusión of the montuvio people in Ecuador María Andrea Gonzaga Universidad Pública de Navarra, Campus Arrosadía s/n, Pamplona, España. E-mail: m.andreitag@hotmail.es DOI: https://doi.org/10.33017/RevECIPeru2016.0015/ Resumen En esta comunicación se describe la inclusión del pueblo montuvio en Ecuador, a través de la democracia. Se puede explicar por su complejidad étnica y el autorreconocimiento cultural como minoría que ha diversificado su mapa étnico, legitimándose en letra normativa de derechos de la etnia montuvia por parte del Estado ecuatoriano. De este modo, logra insertarse en la planificación nacional pública y, de ahí, la necesidad de un análisis crítico que permita comprender su participación histórica. En estudios recientes se establece que desde la década de los noventa se ha visibilizado el pueblo montuvio significativamente. Con la creación de varias instituciones estatales, “el primer reconocimiento que hizo el estado ecuatoriano en el 2001 de la presencia de los montuvios en el escenario político y social del Ecuador con la creación del Consejo de Desarrollo del Pueblo Montubio de la Costa Ecuatoriana y Zonas Subtropicales de la Región Litoral” [1]. Otro avance fue su reconocimiento en la Constitución del 2008, se crea el Consejo de Participación Ciudadana y Control Social y los Consejos Nacionales para la Igualdad y Participación de los Pueblos (2010) y para finalizar el reconocimiento voluntario que obtiene el ciudadano ecuatoriano al sacar su documento de identidad en el Registro civil o el ingreso de etnia de madre y padre del nacido según anuario estadístico 2013 Ecuador INEC, como un “derecho de toda persona, a decidir de manera libre y voluntaria su pertenencia a una nacionalidad o pueblo” [2], recalcando que las identidades más representativas del Ecuador son: indígena, afroecuatoriana, montuvia y otros. Lo que permite acceder a sus miembros a información separada propia de un estado plurinacional desde la perspectiva de diversidad cultural. [1] Este estudio plantea determinar las etapas democráticas que atraviesa el pueblo montuvio en las últimas tres décadas, la creación de instituciones que acogen e incluyen su participación como etnia, identificando su reconocimiento atribuido por el Estado a partir de la Constitución de la República del 2008. Partiendo de la democracia deliberativa se analizan las nuevas formas de democracia participativa y comunitaria, que afloran con el reconocimiento cultural de las constituciones de la república del Ecuador de 1998 y 2008. La presente investigación se basa en una exploración bibliográfica con enfoque cualitativo que permite recopilar doctrinas y pensamientos enfocados al ámbito social y jurídico de la minoría étnica montuvia, se utilizaron varios métodos como el inductivo y deductivo, y para llegar al resultado de las interpretaciones y análisis del objeto de estudio en función a las realidades intervienen los métodos: analítico y sintético. Se pretende ofrecer algunos resultados reflejados en discursos, basados en publicaciones científicas, textos legislativos y artículos periodísticos que tributan en la redacción de conclusiones. Los resultados ponen en evidencia el progreso discursivo, el proceso histórico de la inclusión del pueblo montuvio y las etapas de democracia, fundadas en la recopilación de información que han plasmado distintos autores. Partiendo de la democracia deliberativa, las nuevas formas de democracia participativa y comunitaria; y los retos del Estado como la creación de instituciones que amparan sus derechos. Como conclusiones se determina que desde la democracia deliberativa el pueblo montuvio y con la legislación del 2008 se comprende nuevos paradigmas democráticos que dinamizan la armonía y solidaridad social hacia las etnias, sin perder sus costumbres con una historia heredada, su visibilidad se ha generado con el actual gobierno de corte socialista que reconoce a través de la Constitución a los grupos étnicos, valorando su diversidad social y cultural, fortaleciendo la plurinacionalidad, de donde pueden hacer uso de sus derechos los grupos minoritarios del pueblo ecuatoriano. Descriptores: democracia, pueblo montuvio, reconocimiento, inclusión, derechos. Abstract This document describes the inclusion of the montuvio people in Ecuador, through democracy. It can be explained by its ethnic complexity and cultural self-recognition as a minority that has diversified its ethnic map, legitimating itself in the law of rights of the montuvia ethnic group by the Ecuadorian State. In this way, it succeeds in inserting itself into public national planning and, the need for a critical analysis to understand its historical participation. In recent studies, it is established that since the 1990s the Montuvio people have been significantly visible. With the creation of several state institutions, "the first recognition made in 2001 by the Ecuadorian state of the presence of montuvios in the political and social scenario of Ecuador, with the creation of the Council of Development of the Montubio People of the Ecuadorian Coast and Subtropical Zones of the Coastal Region "[1]. Another sign of progress was the recognition it got by the Constitution of 2008, the creation the Council of Citizen Participation and Social Control and the National Councils for Equality and Participation of the Peoples (2010) finally, the voluntary recognition obtained by the Ecuadorian citizens when they acquire their identification card at the Civil Registration Office or the entry of ethnicity of mother and father of the new born, according to statistical yearbook 2013 Ecuador INEC, as a "right of everyone, to decide freely and voluntarily their membership of a nationality or people" [2], Emphasizing that the most representative identities of Ecuador are: indigenous, Afro-Ecuadorians, montuvia and others. This allows access to their members to information separate from a plurinational state and from the perspective of cultural diversity.This analysis proposes to determine the democratic stages that the montuvio people have undergone in the last three decades, the creation of institutions that accept and include their participation as ethnicity, identifying their recognition attributed by the State from the Constitution of the Republic of 2008. Starting from deliberative democracy that analyzes the new forms of participatory and community democracy, which arise with the cultural recognition of the constitutions of the republic of Ecuador in 1998 and 2008.This research is based, on a bibliographic exploration with a qualitative approach, that allows to collect doctrines and thoughts, focused on the social and juridical scope of the Montuvio minority ethnic. Several methods were used, such as the inductive and deductive, and to get to the result of the interpretations and analyzes of this document in function of the realities, the following methods were used: analytical and synthetic methods. It aims to offer some results reflected in speeches, based on scientific publications, legislative texts and journalistic articles that help in the writing of conclusions.The results show the discursive progress, the historical process of the inclusion of the Montuvio people and the stages of democracy, based on the collection of information that different authors have shaped. Starting from deliberative democracy, the new forms of participatory and community democracy; and the challenges of the State as the creation of institutions that protect their rights grow. As a conclusion, it is determined that from the deliberative democracy, the montuvio people and with the legislation of 2008 are understood. New democratic paradigms that dynamize the harmony and social solidarity towards the ethnic groups, without losing their customs with an inherited history, its visibility has been generated with the current government of socialist ideologies, that recognizes the ethnic groups, valuing their social and cultural diversity, strengthening the plurinationality, from where the minority groups of the Ecuadorian people can exercise their rights. Keywords: democracy, montuvio people, recognition, inclusion, rights

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