Moko Symbolization As Socio-Religious Harmony of Alor Society in East Nusa Tenggara

The understanding of moko is related to the identity of the Alor people. Historically, moko was brought from Vietnam and became a heirloom which was passed down from generation to generation. In practice, moko can be used as a dowry of marriage, clan identity, musical instruments, and several other uses. This study provides novelty on the moko symbolization as a socio-religious harmony of Alor society. The problem to be resolved in this research is “how does the moko symbolize socio-religious harmony in the people of Alor, East Nusa Tenggara?” The theoretical concept used in this article is Geertz’s ‘religious as the cultural system” which is paired with Epicurus' opinion about the three levels of harmony. This study used the phenomenological method of Edmund Husserl. The results of this study are moko symbolization as a rhythmic leader of musical instruments related with social messages in the ownership it and the function of moko as a dowry of marriage. In addition, the results of the study also show that the symbolization of moko becomes a part of the harmony embodiment in the life of the Alor people. This symbolization process occurs at the level of ideas and manifests in behavior. The novelty in this research is the characteristics of the Alor community as a heterogeneous society place the symbols of a set of conventions. Moko as part of the convention symbol embodies social harmonization. This part becomes an interesting character because moko is not an original object from the Alor community, but it has been adopted as a cultural symbol. Social harmonization occurs at the level of ideas which are adhered to customary law. This really depends on the values held in society.

"Tourism Brings Good Things": Tourism and Community Development in Rural Papua New Guinea

Many governments and NGOs have argued for using tourism, especially community-based tourism (CBT), as a development tool. While this tourism option is often described as more sustainable in terms of contributions to destination community well-being, there is only a limited understanding of the processes that actually underpin CBT and its outcomes in peripheral destinations. This article argues that one reason for this limited understanding is that research into CBT has typically been conducted from a Western perspective with little consideration given to historical and political contexts of colonization and disempowerment. This article reports on a research study that used an alternative, culturally appropriate research methodology with 12 rural PNG villages that had self-initiated CBT ventures and that specifically sought to give these village communities a voice in understanding how CBT can be developed to be one part of larger sustainable community development processes. Major findings included: a positive view of tourism as an additional source of income that fitted well with existing sustainable livelihoods; strong connection between development decisions and the core Melanesian values of clan identity, leadership, and support from elders, community cooperation and reciprocity in the successful maintenance of tourism activities; the need to manage the entire supply chain and not be limited by the actions and power of external tourism operators and agents; the need for education and training in many aspects of tourism to enhance entrepreneurial approaches and greater returns from the supply chain; and the challenge of gender issues.

Буддийская символика в системе калмыцких тамг

Introduction. The Kalmyks had converted to Buddhism centuries ago, and its symbolism is naturally integral to material and spiritual culture of the ethnos. The article examines Buddhist symbols used in tamgas ― Kalmyk clan markers that served to brand family or clan livestock, primarily horses and camels. Despite the tradition died away in the Soviet era, tamgas are still venerated, remaining symbols of clan identity. Goals. The paper reveals and describes sacred symbols incorporated into the system of Kalmyk tamgas. The materials are most essential to restore the developmental panorama of ethnic material and spiritual culture, which stays understudied and, thus, topical enough. Materials. The work analyzes field data collected by the author and students of the Gorodovikov Kalmyk State University during comprehensive research expeditions to Kalmykia’s districts between 1971 and 1990. Results. The study attests to quite a wide distribution of Buddhist symbols among Kalmyk tamgas, which indicates that people did revere them as sacred averters capable of protecting livestock, the herders’ main treasure.

Drivers of Clan Conflicts: A Perspective of the Role of Al-Shabaab in Garissa County, Kenya

The purpose of the study was to investigate the relationship between the drivers of intra-clan-based conflicts and the involvement of external actors that has remained indefinable in Garissa County. The three sub-counties: Garissa Township, Ijara and Fafi were purposively selected for the study because of prolonged and unresolved intra-clan conflicts coupled with militia group of Al-Shabaab attacks over the past years. Qualitative approach was used to seek understanding of drivers of intra-clan conflicts and involvement of violent extremism. The study involves primarily 35 Key Informants drawn from security agencies, Clan elders, Religious leaders and Civil societies across the three sub-counties. The study established that competition over natural resources: water; pasture and land are the main causes of intra-clan conflicts. The respondents attest that intra-clan conflicts have been accelerated by clan identity politics, poverty, illiteracy, unemployment and Al-Shabaab infiltration. The devolution has elevated competition for political leadership due to sharing of county resources and employment along the sub-clans. The study found some respondents attributing Kenya’s military operation in Somalia to reciprocal attacks by Al-Shabaab in the county. The research established that over the years, Somali clan conflicts and hostility have spilled over into North Eastern Kenya, creating security threat and undermining community peace and cohesion. The porous border of Kenya-Somali has made it easy for some sub-clans to communicate with their kinsmen’s counterparts and obtain guns that are readily available in Somalia. The perception of injustices and sense of marginalization amongst the Muslims have provided fertile ground for Al-Shabaab which has diverted attention of security agencies to violent extremism rather than clan conflicts. The study recommends enhancement of inclusive peace committee and collaboration of community with administration and security agencies to tie together peace. There is also a need for openness of politicians to advocate for impartiality, clan conflicts resolution and countering violent extremism through policy framework in the county assembly.

Drivers of Clan Conflicts: A Perspective of the Role of Al-Shabaab in Garissa County, Kenya

The purpose of the study was to investigate the relationship between the drivers of intra-clan-based conflicts and the involvement of external actors that has remained indefinable in Garissa County. The three sub-counties: Garissa Township, Ijara and Fafi were purposively selected for the study because of prolonged and unresolved intra-clan conflicts coupled with militia group of Al-Shabaab attacks over the past years. Qualitative approach was used to seek understanding of drivers of intra-clan conflicts and involvement of violent extremism. The study involves primarily 35 Key Informants drawn from security agencies, Clan elders, Religious leaders and Civil societies across the three sub-counties. The study established that competition over natural resources: water; pasture and land are the main causes of intra-clan conflicts. The respondents attest that intra-clan conflicts have been accelerated by clan identity politics, poverty, illiteracy, unemployment and Al-Shabaab infiltration. The devolution has elevated competition for political leadership due to sharing of county resources and employment along the sub-clans. The study found some respondents attributing Kenya’s military operation in Somalia to reciprocal attacks by Al-Shabaab in the county. The research established that over the years, Somali clan conflicts and hostility have spilled over into North Eastern Kenya, creating security threat and undermining community peace and cohesion. The porous border of Kenya-Somali has made it easy for some sub-clans to communicate with their kinsmen’s counterparts and obtain guns that are readily available in Somalia. The perception of injustices and sense of marginalization amongst the Muslims have provided fertile ground for Al-Shabaab which has diverted attention of security agencies to violent extremism rather than clan conflicts. The study recommends enhancement of inclusive peace committee and collaboration of community with administration and security agencies to tie together peace. There is also a need for openness of politicians to advocate for impartiality, clan conflicts resolution and countering violent extremism through policy framework in the county assembly.

EFL learners� perspective on English Honorifics (EHs) in Indonesia

Indonesian EFL learners (IELs) have been familiar with the practice of English Honorifics/EHs (Mr, Mrs, Miss, Sir and Ma�am) for decades. Mr, Mrs, Miss are followed by family name as the clan identity and Sir and Ma�am are for respectful address for adult man and woman. However, in Indonesia, it�s been the phenomenon because there seem to be a collision between how EFL learners practice EHs with what EHs are supposed to be used in English culture. The purpose of this study is to clarify and verify how Indonesian EFL learners perceive on EHs that have been interpreted and practiced for decades in Indonesia. This study applies double approaches. First, cross cultural study which employs content analysis by means of analyzing how EHs are interpreted and practiced under the setting of Indonesian culture. The sources to be analyzed are obtained from English handouts, chats and texts in social media among EFL students, as well as script deriving from teacher-EFL students� classroom interaction. Second, case study which employs triangulation technique to examine some aforementioned sources. The result reveals that Indonesian EFL learners perceive that the practice of EHs (Mr, Mrs, Miss, Sir, Ma�am) have no difference with the ones applied in Indonesian culture. It means that there is no more difference in function between Mrs and Miss, Ma�am, Mr and Sir. Those have been considered the same in practice with Indonesian Honorifics (IHs) like ibu (Ma�am), bapak (Mr), nyonya (Mrs), dan nona (Miss) even though they have different function. �These have been conducted beyond EFL learners� culture awareness of how native speaker of English uses EHs because there is an assumption that learning English doesn�t include learning its culture. For most Indonesian EFL learners, learning English as a foreign language is a matter of learning basic skills and linguistic features. So, if there are any further cultural encounters during learning English, they will be switched automatically to Indonesian culture. This study recommends English teachers to keep teaching English culture during teaching English in order to avoid learners� misunderstanding in communication with English speaking people.

NAMA MARGA SEBAGAI IDENTITAS BUDAYA MASYARAKAT ETNIS ARAB

Relativitas budaya dan bahasa memiliki hubungan yang berkesinambungan. Marga merupakan hasil dari proses kebudayaan secara turun-temurun. Suatu marga dapat menyimpan harapan, doa, cita-cita leluhur, peristiwa, dan sejarah kehidupan seseorang Artikel ini menjelaskan konsep penamaan dan pemaknaan marga masyarakat etnis Arab yang berupaya mengungkap proses pelambangan suatu marga yang mengacu kepada suatu referen dan konsep makna yang terefleksikan di dalamnya. Data penelitian ini dijaring dengan metode simak dan cakap. Adapun analisisnya memanfaatkan metode padan referensial dengan teknik dasar Pilah Unsur Penentu (PUP)dan teknik lanjutan Hubung Banding Menyamakan (HBS). Pada nama marga masyarakat etnis Arab tercermin corak budaya yang kuat dalam sistem kekerabatan sebagai identitas yang dilestarikan turun-temurun. Kata kunci: antropolinguistik, masyarakat etnis Arab, marga, identitas CLAN NAMES AS A CULTURAL IDENTITY OF THE ARAB COMMUNITY Abstract Cultural relativity and language have a continuous relationship. Marga is the result of hereditary cultural processes. A clan can store one’s hopes, prayers, ancestral ideals, events, and life history. This article explains the concept of naming and interpreting Arab ethnic community clans and attempts to reveal the process of symbolizing a clan that refers to a referent and semantic concept reflected in it. The data were collected through observations and interviews. The analysis used the referential correspondence method with the basic technique of the Immediate Constituent Analysis (ICA) the advanced technique of Equal Comparative Relation (ECR). In the Arabethnic community, a clan name reflects a strong cultural pattern in the kinship system as an identity that has been preserved from generation to generation. Keywords: anthropolinguistics, Arabethnic community, clan, identity

Leading Factors for the Somalian Invasion of Ogaden: Foreign Intervention, and the Ethiopian Response (1977-1978)

The main objective of this paper is to assess the historical out line on the Dynamics of Conflict and Intervention in North -East Africa: The Case Study on the Second Ethio- Somalian (Ogaden) War of 1977-1978. Hence, the Ogaden war, a brief but costly war fought between Ethiopia and Somalia that ended by the defeat of Somalia and her withdrawal in January, 1978 was seen differently by different sides. Opposing foreign intervention in civil wars has also been a central phenomenon of international politics. The war was aggravated by outsiders for many years and in 1970s, above all by the superpowers, namely, the USA and USSR, and also by their contingents. At the heart of the issues underlying the War in the Horn of Africa lie three legacies of the past: namely; European colonial rule; Somali irredentism; and superpowers intervention/ Afyare Abdi Elmi and Abdullahi Barise; 2006:45/. This conflict can be viewed as a meaningless tragedy for the people of the Horn of Africa in general and Somalia in particular. I argue that competition for resources and power, repression by the military regime and the colonial legacy are the background causes of the conflict. Politicized clan identity, the availability of weapons and the presence of a large number of unemployed youth have exacerbated the problem. With regard to the obstacles to peace, we contend that Ethiopia’s hostile policy, the absence of major power interest, lack of resources and the warlords’ lack of interest in peace are the major factors that continue to haunt the Somali peace process. Finally, the study propose ambitious peace-building mechanisms that attempt to address the key areas of security, political governance, economic development and justice in order to build a durable peace in Somalia.