scholarly journals THEN AND NOW: CHANGES IN SOCIAL ORGANISATION AND LIVELIHOOD OF THE BERAWAN COMMUNITY SINCE THE FORMATION OF MALAYSIA

2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Jey Lingam Burkhardt ◽  
Jürgen Martin Burkhardt
Keyword(s):  
Economic Value ◽  
Tourism Industry ◽  
The Other ◽  
Social Organisation ◽  
Early 21St Century ◽  
The Social ◽  
Adverse Influence ◽  
The Village ◽  
People Group ◽  
Hunting And Fishing

The Berawan are a small Orang Ulu people group to which four longhouse communities belong: Long Jegan and Long Teru on the Tinjar River, and Long Terawan and Batu Belah on the Tutoh River. The Tutoh and the Tinjar are tributaries of the Baram river. This paper presents a socio-economic sketch of the Berawan in the early 1960s and contrasts it with the early 21st century situation. A picture is drawn of the social organisation and livelihood of the Berawan community. The following trends are discernible: Longhouse living has become more comfortable but at the same time more cash dependent. The education level of the Berawan has risen significantly while their opportunities to engage in traditional livelihood activities such as rice planting, hunting and fishing are reduced nowadays due to the conversion of vast tracts of lands into palm oil plantations and the silting of the rivers. This has increasingly led the younger generation to migrate out of the village. On the other hand, contrary to popular belief that the tourism industry has a primarily adverse influence on ethnic minority culture, we found that the economic value that tourism offers can promote local culture in encouraging people to remain on their ancestral land.

KONSEP DIRI “ I “ DAN “ME” TOKOH HIROKO DALAM NOVEL NAMAKU HIROKO KARYA NH.DINI

2012 ◽  
Vol 5 (2) ◽  
pp. 109
Author(s):  
Besin Gaspar
Keyword(s):  
Point Of View ◽  
The Other ◽  
Self Concept ◽  
The Novel ◽  
Main Character ◽  
Fictional Character ◽  
Social Customs ◽  
The Social ◽  
The Village ◽  
The City

This research deals with the development of  self concept of Hiroko as the main character in Namaku Hiroko by Nh. Dini and tries to identify how Hiroko is portrayed in the story, how she interacts with other characters and whether she is portrayed as a character dominated by ”I” element or  ”Me”  element seen  from sociological and cultural point of view. As a qualitative research in nature, the source of data in this research is the novel Namaku Hiroko (1967) and the data ara analyzed and presented deductively. The result of this analysis shows that in the novel, Hiroko as a fictional character is  portrayed as a girl whose personality  develops and changes drastically from ”Me”  to ”I”. When she was still in the village  l iving with her parents, she was portrayed as a obedient girl who was loyal to the parents, polite and acted in accordance with the social customs. In short, her personality was dominated by ”Me”  self concept. On the other hand, when she moved to the city (Kyoto), she was portrayed as a wild girl  no longer controlled by the social customs. She was  firm and determined totake decisions of  her won  for her future without considering what other people would say about her. She did not want to be treated as object. To put it in another way, her personality is more dominated by the ”I” self concept.

ETHNIC CULTURE OF LAMUNKHINSKI EVENS AS A RESOURCE OF DEVELOPMENT OF TOURISM INDUSTRY OF YAKUTIA

2020 ◽  
Vol 4 (8(77)) ◽  
pp. 4-7
Author(s):  
Sardaana Anatolievna Alekseeva
Keyword(s):  
National Culture ◽  
Local Group ◽  
Tourism Industry ◽  
Cultural Development ◽  
Ethnic Tourism ◽  
Tourist Destinations ◽  
The North ◽  
Original Culture ◽  
The Village ◽  
Hunting And Fishing

When getting acquainted with the ethnic traditions of the peoples of Yakutia, special attention should be paid to the national culture of the evens as a small indigenous people of the North. Cultural and ethnographic features of Yakutia are one of the most important resources for the development of tourism. The main purpose of the work is to consider the potential of ethnic tourism on the example of the village of Sebyan-Kuel in the Кobyai district of Yakutia. The following specific ethnographic methods are used: the method of included observation and indepth interview. The result was that in this remote mountains of the Verkhoyansk ridge preserved the original culture of the local group Lamynkhinsky Evens, which is a unique, non-commodity, and, consequently, an inexhaustible resource for the economy, social and cultural development of the nasleg. In our opinion, the area of Lamynkhinsky nasleg can become one of the most popular tourist destinations due to its uniqueness in ethnic and extreme, ecological, hunting and fishing types of tourism.

African Indigenous Religions

2020 ◽  
Author(s):  
Walter E.A. van Beek
Keyword(s):  
Everyday Life ◽  
The Other ◽  
Social Structures ◽  
Indigenous Religion ◽  
The Social ◽  
The Family ◽  
The World ◽  
Other World ◽  
Indigenous Religions ◽  
The Village

There is not one African indigenous religion (AIR); rather, there are many, and they diverge widely. As a group, AIRs are quite different from the scriptural religions the world is more familiar with, since what is central to AIRs is neither belief nor faith, but ritual. Exemplifying an “imagistic” form of religiosity, these religions have no sacred books or writings and are learned by doing, by participation and experience, rather than by instruction and teaching. Belonging to specific local ethnic groups, they are deeply embedded in and informed by the various ecologies of foragers, pastoralists, and horticulturalists—as they are also by the social structures of these societies: they “dwell” in their cultures. These are religions of the living, not so much preparing for afterlife as geared toward meeting the challenges of everyday life, illness and misfortune, mourning and comforting—but also toward feasting, life, fertility, and togetherness, even in death. Quiet rituals of the family contrast with exuberant public celebrations when new adults re-enter the village after an arduous initiation; intricate ritual attention to the all-important crops may include tense rites to procure much needed rains. The range of rituals is wide and all-encompassing. In AIRs, the dead and the living are close, either as ancestors or as other representatives of the other world. Accompanied by spirits of all kinds, both good and bad, harmful and nurturing, existence is full of ambivalence. Various channels are open for communication with the invisible world, from prayer to trance, and from dreams to revelations, but throughout it is divination in its manifold forms that offers a window on the deeper layers of reality. Stories about the other world abound, and many myths and legends are never far removed from basic folktales. These stories do not so much explain the world as they entertainingly teach about the deep humanity that AIRs share and cherish.

Recording the Oral History of the Bakuba—II. Results

1960 ◽  
Vol 1 (2) ◽  
pp. 257-270 ◽  
Author(s):  
J. Vansina
Keyword(s):  
Oral History ◽  
General Type ◽  
The Other ◽  
Ancestor Worship ◽  
Central Group ◽  
Decorative Art ◽  
The Social ◽  
History Of ◽  
The Village ◽  
Culture And Language

A Cluster of some eighteen small tribes, numbering in all some 70,000 people, which lives on the rolling heights between the rivers Kasai, Sankuru and Lulua in the Kasai province of the Congo, are called Kuba by their neighbours. They form a kingdom which is in fact a federation of tribes, dominated by a central group, the Bushoong, whose chief is king of the whole congeries. This federation was imposed by the Bushoong upon the other tribes by conquest or threat of arms during the course of the three last centuries. As with all conquest states of which this one, although a federation, is typical, the different tribes controlled do not all have the same culture. One group, comprising the central tribes, is similar in culture and language. It includes the Bushoong, Ngeende, Pyaang, Byeeng, and Bulaang tribes. Other tribes are culturally akin to this group. Still other tribes belong to the Lulua-Luba Kasai cluster. Among these the patrilineal Coofa and the matrilineal Kete may be mentioned. Finally, other tribes like the Ngoombe or Mbeengi participate in the general type of Mongo cultures. The social structure of all the Kuba tribes with the exception of Coofa and Mbeengi is matrilineal. They are grouped in matrilineal clans, which are divided in small autonomous residential lineages, which can be called clan-sections. Clan-sections of different clans make up a village. The village is ruled by a set of dignitaries and a general council composed of the clan-section heads. The tribes of the central group and the ones who are culturally akin to it group several villages in chiefdoms which are ruled by chiefs assisted by councils. In these tribes, with the exception of the Bushoong, different chiefdoms are united loosely on a tribal scale. The Bushoong, who are the most numerous, are constituted in one chiefdom only. The religion of all the tribes of this cluster is very similar. Ancestor worship is practically absent. There are beliefs in a Supreme Being, in nature spirits, and in spirits or forces which control charms. Furthermore, mention must be made for the whole congeries of tribes of a flourishing art, especially decorative art, which is expressed in weaving, matting, woodcarving, ironworking and even architecture.

scholarly journals Profesor Klonimir Škalko

2018 ◽  
Vol 24 (1) ◽  
Author(s):  
Mate Zaninović
Keyword(s):  
High School ◽  
Literary Work ◽  
Teaching Profession ◽  
The Other ◽  
Preparatory School ◽  
The Social ◽  
Social Realm ◽  
The Village

Professor Klonimir Škalko came from a family of teachers so that he also decided upon a teaching profession. He was born in Olib in 1895 and after completing elementary and preparatory school which in those days was equivalent to the lower grades of high school, he enrolled at the Male School of Teaching in Arbanasi near Zadar, this being the title by which the school went at that period. He graduated in 1914 and bis first teaching post was in the village of Ba- njevci, the Benkovac district. He remained here from October 1, 1914 to September 30, 1919. Because the threat existed of being arrested when the Italians occupied Dalmatia after WWI, he left for Zagreb where he worked in the publishing-informative department of the People’s council in Zagreb. After a short while a letter arrived from Ivko Radovanović, who had become the provincial school supervisor in 1920, informing him to return to Zadar and assume the teaching duties in the School of teaching. Although to return was difficult he took over the the duties of teacher in the school and of prefect in the pupil’s dorm. After the Rapallo agreement of November 12, 1920 he departed with the other teachers of the school for Dubrovnik, enrolling afterwards at the Higher School of Pegagogy in Zagreb. For a certain period of time he worked in Vis and upon graduating from the Higher School he received a teaching post at the School of Teaching in Šibenik. He went on with his studies in Zagreb — College of Pedagogy — and after graduating became the professor for the pedagogical group of subjects at the School of Teaching in Šibenik. Before the outbreak of WWII he became the principal of this school, but when the Italian forces entered Šibenik he was arrested and sent off to a prisoner’s camp where he remained till the end of 1943. After the liberation of tire country he took up residence and worked in Zagreb where he passed away in 1961. Professor Klonimir Škalko did literary work and, as an excellent pedagogue, he wrote a number of prominent pedagogical monographs and treatise. According to his convictions he was liberal and democratic, as well as being a great patriot, while he was also active and engaged in the social realm up to the time of his death.

scholarly journals Pilar-Pilar Eksistensi Dan Keberlanjutan Kampung Kramat: Kampung Tematik Di TPU Kasin Kota Malang

2019 ◽  
Vol 4 (2) ◽  
pp. 58
Author(s):  
Antonio Heltra Pradana
Keyword(s):  
Social Life ◽  
Phenomenological Approach ◽  
Transformation Process ◽  
The Other ◽  
The People ◽  
The Social ◽  
Life Pattern ◽  
The Village ◽  
The Way

Di Kota Malang terdapat kampung tematik di TPU Kasin yaitu kampung Kramat.Kampung ini telah ada sejak 50 tahun lalu dan dulu dikenal sebagai kampung pelarian. Tujuan dari penelitian ini adalah untuk mencari tahu tentang pola kehidupan social masyarakat Kampung Kramat, dengan mendalami hal-hal terkait cara masyarakat kampung Kramat bertahan hidup ditengah-tengah lingkungan pemakaman, pola hubungan antara masyarakat yang satu dengan yang lain di Kampung Kramat, proses transformasi Kampung Kramat dari Kampung pelarian menjadi Kampung tematik dan basis keberadaan dan keberlanjutan Kampung Kramat. Metode yang digunakan dalam penelitian ini adalah deksriptif-induktif-kualitatif dengan pendekatan fenomenologi. Pendekatan ini digunakan untuk menggali konsep warga Kampung Kramat bertahan hidup dan cara mereka mempertahankan kampungnya hingga sekarang menjadi kampung tematik. Hasilnya, kampung dapat bertahan keberadaannya karena memiliki konsep meruang-berkehidupan yang kontekstual-kompleks. Konsep-konsep ini menjadi pilar-pilar penyokong keberadaan dan keberlanjutan Kampung Kramat. Adanya studi ini diharapkan dapat menjadi pertimbangan khusus mengenai arahan pemberdayaan kampung kota melalui konsep tematik agar dapat lebih mengena dan berdaya guna. Khususnya bagi kampung yang terletak di area pemakaman. Abstract:  In Malang regency, there is a thematic village in TPU Kasin namely Kramat Village. This village has existed since 50 years ago and was once known as an escape village. The purpose of this research is to find out about the social life pattern of the people of Kampung Kramat, by exploring the things related to the way the village of Kramat survive amid the  funeral environment, the pattern of relationship between Community that is one with the other in Kampung Kramat, the transformation process of Kampung Kramat from the runaway village becomes the thematic village and base of the existence and sustainability of Kampung Kramat. The method used in this research is a-inductive-qualitative dexsriptif with a phenomenological approach. This approach is used to excavate the concept of villagers survive and the way they defend their village is now a thematic village. As a result, the village can survive its existence because it has a contextual-complex living concept. These concepts are the pillars of the existence and sustainability of Kampung Kramat. The existence of this study is expected to be a specific consideration of the direction of empowerment of village city through thematic concept to be more effective and effective. Especially for the village located in the burial area.

scholarly journals PEMBERDAYAAN MASYARAKAT DESA DALAM MENGEMBANGKAN EKONOMI KREATIF DI DESA CITENGAH KABUPATEN SUMEDANG

2018 ◽  
Vol 10 (1) ◽  
pp. 28-33
Author(s):  
Ridwan Ridwan ◽  
Catur Surya
Keyword(s):  
Economic Development ◽  
Human Resources ◽  
Economic Value ◽  
Field Studies ◽  
Social Characteristics ◽  
Tourist Destinations ◽  
Village Community ◽  
The Social ◽  
Art Community ◽  
The Village

Creative economic development in Citengah Village seeks to 1) realize the potential of nature and exploit it maximally and develop the character of the villagers through the art community, 2) improve the human resources of the local villagers. Many of the natural wealth besides the natural tourist destinations also have other natural potentials to be developed into goods of economic value, as well as woven handicrafts, handicrafts from leaves or jepal bark (upih). To uncover and discuss such problems using methods, interviews, literature studies, field studies, and experiential experiences as part of the village community of Citengah Kabupaten Sumedang. The results show that the social characteristics and skills significantly show positive things. At the end, goal is able to create and empower the natural wealth of more economic value in addition to the value and cultural richness.

scholarly journals use of imperative sentences in hotels website

2021 ◽  
Vol 5 (1) ◽  
pp. 329-341
Author(s):  
Wayan Suryasa ◽  
I Gede Nika Wirawan ◽  
Steven L. Thoms ◽  
Tom Bonviglio
Keyword(s):  
Tourism Industry ◽  
The Other ◽  
Business Owner ◽  
Know How ◽  
The People ◽  
The Village

The use of imperative sentences is very important especially in attracting customers for any business. Especially for the business in the tourism industry how to attract customers is very important. That is why this research is very important to be conducted therefore the people who have I have businesses in the tourism industries know how to attract people using the imperative sentences in their website. The research will divide the imperative sentences into rationalization, identification, giving advice, confirmation, compensation, projection, and a replacement found on the website of the hotels and resorts in the village of Kenderan. It is found out that the hotels and resorts in the Village use these sentences to attract more visitors to stay in their hotel or resort. So it is suggested that the business owner, especially the owner of the hotels and feel like in this village. Keep using imperative sentences on the other website to attract more customers. For example, the technique of rationalization is very useful to attract more customers because the customer feels that they can feel or they image in the situation that they will have if they stay in the resort.

scholarly journals MAKNA GERAK TORTOR MANGONDAS DALAM UPACARA KEMATIAN SAUR MATUA PADA MASYARAKAT BATAK TOBA DI KABUPATEN SAMOSIR

2016 ◽  
Vol 5 (2) ◽  
Author(s):  
Rinda Turnip
Keyword(s):  
Theoretical Foundation ◽  
Social Value ◽  
The Other ◽  
Sample Population ◽  
Field Observations ◽  
Good Luck ◽  
The Social ◽  
The Family ◽  
Other World ◽  
The Village

Tortor Mangondas is an expression of sorrow that was created to meet the needsof indigenous meaningful honor the dead (and of the spirit / tondi man and tondithe first death) and is a communication between the real world and the other world(deceased) for application of this world can be given to the fathers and good luck /blessing of them can be given to people who live mainly heirs.This study aims tofind out what the meaning contained in Tortor Mangondas in Toba Batak society.The theoretical foundation of this research uses one theory, the theory of meaningand understanding tortor mangondas and death ceremonies.Location and time the research was conducted in Samosir and time for twomonths, the sample population figures there are some dancers and artists as wellas traditional leaders. The author conducted field observations, with videocapture, documentation, and conduct interviews with sources, as well as completethe data through research at the Village Siopat bill SamosirThe results based on the data that has been collected can be seen that TortorMangondas never appears solely as a form of dance in any society. But themotion-motion can still be explained the meaning of each movement performed.Tortor Mangondas created because someone who has died Saur matua not have achance to talk to the family to deliver the parting words and all expressions heartscontent. The social value as a society Batak Toba Mate Saur Matua wherebyTortor Mangondashasuhutan held with the objective of respect for parents and atthe same time submit a request to Mulajadi Nabolon prayer.

scholarly journals Conflict Resolution Between of Renda Villagers and Ngali, Belo Subdistrict, Bima Regency of The Province of West Nusa Tenggara (NTB)

2018 ◽  
Vol 6 (2) ◽  
Author(s):  
Arihan . ◽  
Ahmad Zuber ◽  
Bagus Haryono
Keyword(s):  
Conflict Resolution ◽  
The Other ◽  
Social Solidarity ◽  
Regional Government ◽  
Consensus Approach ◽  
The Social ◽  
Conflict Research ◽  
The Village ◽  
Research Show

<p>ABSTRACT<br />The conflict between villages in Bima Regency involves large masses and have the same identity. Equally the muslim,   Tribes of mbojo, and the same Maja labo dahu Cultural. The conflict between the village of Renda  with  Ngali  village in district of Belo Bima Regency forms the social solidarity which the massif of fellow  villagers. The results of this research show that; Conflicts between villagers backed by the communal nature of a sense of revenge due to the pride of the villagers who were disturbed by the actions of the other villagers that violates the values, norms and ethics prevailing in the village of Renda and Ngali village, conflict resolution  process  between  villagers Renda and Ngali through several  stages; First, the kesepakan is reached  through  Deliberation  and  Consensus  with upholding a culture of Maja  Labo Dahu.  Second, the settlement  based on chronological events, the conflict ended by itself when the outcome of the conflict was balanced, it is likely to be temporary. Thirdly,maintenance of peace with the reconciliation of the regional Government of Bima. A form of conflict resolution with the customary approach of deliberation  and  Consensus, approach  local wisdom  Maja labo dahu Culture  followed by  determination of the sanctions for the perpetrators of the violations. Conflict Research  Development  measures is urgently needed to bring about the integrity of the nation›s peaceful and prosperous future.<br />Keywords: Ndempa Ndiha traditions, conflict resolution, reconciliation,between villages</p><p><br />ABSTRAK<br />Konflik antar desa di Kabupaten Bima melibatkan massa yang berjumlah besar, sementara masyarakat memiliki kesamaan latar belakang identitas. Penduduk kabupaten Bima berpenduduk muslim, Suku Mbojo dengan menggunakan bahasa Bima, dan menganut budaya Maja labo dahu. Konflik yang berlangsung diantara desa Renda dengan desa Ngali di kecamatan Belo Kabupaten Bima terjadi dalam kurun waktu yang cukup lama. Hasil penelitian ini menunjukan bahwa; Konflik antar desa dilatarbelakangi sifat komunal dari rasa dendam akibat harga diri masyarakat desa yang terganggu oleh tindakan dari warga desa lain yang dianggap melanggar nilai, norma dan etika yang berlaku di desa Renda dan Ngali, proses resolusi konflik antar masyarakat desa Ngali dan Renda melalui beberapa tahap; pertama, tercapai kesepakan damai melalui Musyawarah dan Mufakat dengan menjunjung tinggi nilai Budaya Maja labo dahu. Kedua, penyelesaian berdasarkan kronologis kejadian, konflik berakhir dengan sendirinya ketika hasil konflik berimbang, hal ini cenderung bersifat sementara. Ketiga, pemeliharaan perdamaian dengan rekonsiliasi dari pemerintah daerah Bima. Bentuk resolusi konflik dengan pendekatan adat Musyawarah dan Mufakat (Mbolo ro dampa), pendekatan kearifan lokal Budaya Maja labo dahu yang diikuti dengan penetapan sanksi bagi pelaku pelanggaran. Langkah Pengembangan penelitian konflik sangat dibutuhkan untuk mewujudkan keutuhan bangsa yang damai dan sejahtera kedepanya.<br />Kata kunci: Resolusi Konflik, Tradisi Ndempa Ndiha, Rekonsiliasi, Konflik antar desa</p>

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