Solidaritas Mendorong Keadilan Transformatif: Menjemput Pemulihan Bagi Korban Kekerasan Seksual

The slow ratification of the elimination of sexual violence draft law is evidence that the political system in Indonesia insensitive in responding to the issue of sexual violence victims. Meanwhile, the existing justice system has not been able to provide justice for sexual violence victims. That is why feminists formulate a justice that can meet the needs of sexual violence victims, which is called transformative justice. Transformative justice supported by community solidarity can bring about recovery for sexual violence victims to have courage to speak up and regain their destroyed self-esteem.

Tradisi Buru Babi Masyarakat Minangkabau: Proses, Makna, dan Drama Sosial

Pig hunting in Minangkabau is a rite of passage which is carried out in a gradual ritual process. The rite of pig hunting is a sign that involves various social aspects of the community, including economy, religion, and culture. There are two questions to be answered in this research. Firstly, what is the meaning of the rite in the society and, secondly, how does the community's traditional pig hunting construct a social drama. To answer those questions, the author uses Victor Turner's ritual theory and Max Weber's theory of social drama. The results of this study indicate two main things. First, the pig hunting, which was originally an attempt to eliminate pests, later developed into a social drama. The rite of hunting as a social drama has four functions, namely (1) eliminating conflict; (2) limiting divisions and building community solidarity; (3) unites two opposing principles; and (4) provides new strength and motivation to live in everyday society. Second, as a social drama, the tradition forms a social construction. In this social process, there are four phases of social drama, (1) violation of social norms which invites the community to unite in eradicating pests; (2) wild pests pose a real threat, which can make the life of the farming community miserable (crisis) so that the community unites and holds various ceremonies to prepare for the implementation of hunting; (3) crisis recovery measures by carrying out a pig hunting ceremony; and (4) returns society with its entire social order to a normal situation.AbstrakBuru babi dalam masyarakat Minangkabau merupakan sebuah ritus yang dilaksanakan dalam sebuah proses ritual yang bertahap. Ritus buru babi menjadi sebuah penanda yang melibatkan berbagai aspek sosial masyarakat Minangkabau, termasuk ekonomi, religi, dan budaya. Ada dua pertanyaan yang hendak dijawab di dalam penelitian ini. Pertama, apa makna ritus buru babi dalam masyarakat Minangkabau dan bagaimana konstruksi sosial dari proses ritual tradisi buru babi sebagai sebuah drama sosial? Untuk menjawab kedua pertanyaan tersebut, penulis menggunakan teori ritual Victor Turner dan teori drama sosial Max Weber. Hasi penelitian ini menunjukkan dua hal pokok. Pertama, peristiwa buru babi yang awalnya hanya merupakan upaya para petani menghilangkan hama tanaman berkembang menjadi sebuah drama sosial. Ritus buru babi sebagai drama sosial ternyata memiliki empat fungsi, yaitu (1) menghilangkan konflik; (2) membatasi perpecahan dan membangun solidaritas masyarakat; (3) mempersatukan dua prinsip yang bertentangan; dan (4) memberikan kekuatan dan motivasi baru untuk hidup dalam masyarakat sehari-hari. Kedua, sebagai drama sosial, tradisi buru babi membentuk sebuah konstruksi sosial. Di dalam proses sosial itu terdapat empat fase drama sosial yang terdiri atas (1) pelanggaran norma sosial oleh hama yang mengundang masyarakat untuk bersatu melakukan pembasmian; (2) hama babi mendatangkan ancaman yang nyata yang dapat menyengsarakan kehidupan masyarakat petani (krisis) sehingga masyarakat bersatu dan mengadakan berbagai upacara persiapan pelaksanaan berburu; (3) tindakan pemulihan krisis dengan melaksanakan upacara berburu babi; dan (4) mengembalikan masyarakat dengan seluruh tatanan sosialnya ke situasi normal.

The Multiply Produced Film: Collaboration, Ethnography, and Feminist Epistemology

This article introduces the “multiply produced film” as a methodology and analytic that highlights the asymmetrical dynamics inherent to collaboration. I draw on (auto)ethnographic material from the making of Get By (2014), a film on worker-community solidarity, to explore collaboration across race, class, and gender in subject matter and method. I situate the multiply produced film within a genealogy that grafts ontological insights from the anthropology of exchange onto the epistemological contributions of feminist, decolonial, and visual anthropologists committed to collaboration. I argue that as a method, collaborative filmmaking has the potential to challenge narrow Western conceptions of autonomy and authorship through shared authority and fluid roles that engender a cascading multivocality that shapes the resulting filmic form. As an analytic, the multiply produced film reveals how collaboration entails a fundamental tension between the gift-like exchanges of solidarity and the outwardly commoditized form (e.g., films, books) produced by such exchanges, raising questions about asymmetries of power, prestige, and accountability.

'Naming the Baby':

The article focuses on the local music and dance of Zoupanochoria, a cluster of villages lying on the boundaries of the different geographic areas of the Greek parts of Epirus and Macedonia. Identifying music with either side of the boundary results in contestations over locals’ identity and sparks dispute over symbolic belonging to distinct musical traditions and their geographic origin. The research shows that musicians blend elements (tunes, rhythms, instrumentation) of both music traditions. Based on the repertories performed in two community festivities, the article relates their different structure and organization with alternative expressions of belonging and shows the resolution of dispute and discontent that the local dance Lotzia provides. This border situation resonates metaphorically with the Greek tradition to name the newborn baby after one of the grandparents, thus signifying bonds with the family. However, highlighting bonds with a specific part of the family can engender disputes. This metaphor can be applied to many forms of community solidarity-building in Greece and the wider Balkans, as the one examined here.

Solidarity in crisis? Community responses to refugees and forced migrants in the Greek islands

This article examines the question of solidarity in light of recent refugees’ and forced migrants’ arrivals on Greek island shores as the first point of entry to the European Union. It focuses on various community solidarity initiatives emerging in 2015 and how they unfolded over time, until replaced by hostility and indifference following the EU–Turkey deal in March 2016. To account for this transformation, the study, carried out between 2016 and 2018, involved ethnographic work, interviews with local populations, activists, teachers and community leaders, and participant observations primarily in Lesbos, as well as Chios, Leros, and Samos. This article also sheds light on how Greece’s severe economic crisis has compounded anti-migration politics and securitization in recent migratory movements. Drawing on Judith Butler’s ideas of embodied vulnerability and intersubjective relationality, the article theorizes how solidarity evolves when border struggles intersect with deservingness, belonging, and refugees’ and forced migrants’ precarity. It concludes by proposing a psychosocial embodied notion of solidarity as a political strategy to counteract the neoliberal predicament that threatens all life with extinction.

Traditional knowledge of medicinal plants on Gau Island, Fiji: differences between sixteen villages with unique characteristics of cultural value

Background Traditional resource management (TRM) systems develop depending on local conditions, such as climate, culture, and environment. Most studies have focused on the TRM system itself, excluding the people who manage the system, and the relationship between the system and the people. The use of resources and people is intimately linked through the practice of TRM systems on Gau Island and this relationship needs to be understood to advance sustainable resource use. Methods A survey was conducted on the use of medicinal plants on Gau Island, Fiji. Interviews were conducted from September 2013 to January 2015 with knowledgeable members of each community. The types of plants, prescriptions, and health problems were documented, and social and ecological factors affecting the sustainability of TRM of medicinal plants used in each of the 16 villages were statistically analysed by linear regression analysis. Results A total of 58 medicinal plants used on a daily basis to treat 27 health problems were identified on Gau. Two medicinal plants, Botebotekoro (Ageratum conyzoides) and Totodro (Centella asiatica), were used in all districts to treat various health problems. There were contrasts between the villages in the medical lore and prescriptions, and villages often used different traditional treatments than others for the same ailment; therefore, the status and knowledge of medicinal plants have developed distinctly in each village. Geographical and social factors have been suggested as possible reasons for the differences in regional resource utilisation among villages. Statistical analysis of the relationship between the state of TRM and social and ecological factors suggest that community solidarity has a positive impact on the sustainable practice of TRM. This study showed that traditional practices simultaneously contribute to the conservation of the natural environment and the binding of communities. Conclusions The results highlight the importance of understanding how TRM systems can contribute to the conservation of the natural environment. Cultural activities are essential to raise community solidarity, which has led to the sustainable use of natural resources. This suggests that merely documenting the use of medicinal plants is not enough to ensure that the skills and knowledge are passed down to the next generation.

“Hey Mom, I Missed School Today to Save the Planet!”: Mandatory Attendance and Student Activism—A Canadian Perspective

In recent times, climate change has become an increasingly significant and pressing issue of ethical, social, political, economic, and environmental concern. Although mandatory attendance laws are important, we argue in the Canadian context that it is possible and indeed necessary to support an educational agenda that takes social activism seriously as a means to promote community, solidarity, concern for the environment, and global stewardship. We draw on the work of Rob Reich (2002) who claims that the state, parents, and children all have a stake in children’s education, and include a fourth actor, namely teachers, who also have specific interests in children’s education.