Yung Robhoni : Tradisi Pembayaran Duka Setelah Kematian Dalam Masyarakat Sentani, Jayapura, Papua

Sentani tribe in Jayapura, Papua is rich with cultural heritages. One of them is yung robhoni, i.e. traditional payment after somebody’s death. Commonly, in society yung robhoni is literally translated into “head payment”. This terminology raise controversion. Thus, besides as an attempt of clarification, this writing aims at exploring (1) What is yung robhoni?, (2) Why yung robhoni is needed?, dan (3) How is yung robhoni carried out?. Data were collected from some informants: tribal chiefs (ondofolo, khote, akhona) and Sentani elders in East, Central, and West Sentani via deep observations and interviews. By adopting socio-cultural approach, this writing found that yung robhoni is a medium to unite, harmonize, and improve the kinship relation as a form of love and respect based on the balance of right and obligation. Hopefully, through this writing the term of “yung robhoni” is not misunderstood and the harmony of social life by maintaining the social relation, respect and balancing the right and obligation may become the positive energy for Papuan people in general.

Typical Features of Politeness Strategy Performed by Anregurutta (Religious Leader in Pappandangan Maros District of South Sulawesi)

Politeness has been considered as a core dimension of social interaction regardless of culture and ethnicity and is a predictor of good etique to prevent offensive reactions from the other interlocutor. The main purpose of this study is to address the politeness strategy use in Buginese Language with special reference to Anregurutta Pappandangan Maros of South Sulawesi. The present research has been set up to account for an ethnographic research and as such research instruments were strictly employed to comply with the nature of resarch design. These include field notes, direct observation, idepth interviews, and recordings. Data were mostly gathered from Anregurutta and the rest from the local people mostly by means of recording and interviews. Greater proportion of the recorded data were from Anregurutta whose daily language of interactional conversation is in Buginese. The recorded conversations were analyzed by means of descriptive analysis and interpretative paradigm.The analysis came up with a series of findings that partly confirm the validity of previous politeness framework, such as Brown and Levinson (1978), and Yassi (1996) with reference to Kinship (K), Distance (D) and Power (P). The finding deviates from the universality of politeness pattern that confirm use of bald-on strategy in non-kinship relation. It appears from the study, bald-on strategy was consistently used in kinship pattern, such as Anregurutta and his wife and daughter. (4.1.5 and 4.1.8). This research gap is most probably due to changes in interactional paradigm as a reult of religious values that has affected the way kindship family interacts. The second finding that has been neglected in the study of poliness of which contributes as the research gap is in reference to metalinguistic of politeness that count spritualism and Islamic suphism as generating motives of having to be polite to other people. The finding may contribute the the development of pragmatics with special reference to politeness strategy in non-european context since these aspects have been neglected in previous studies.

Analysis of Student Learning Experiences: Differences in Abilities and Perceptions towards Research Methodology

This study aimed to determine the kinship relationship of Malvaceae species based on morphological characteristics, this study uses a descriptive method that interprets the kinship of the species Malvaceae based on morphological characteristics. The object of the research is the species of Malvaceae namely hibiscus (Hibiscus archeri), waru (Hibiscus tiliaceus), rosella (Hibiscus sabdariffa), pulutan (Urena lobata L.), ocra (Abelmoschus esculentus), cotton (Gossypium hirsutum), sidaguri (Sida rhombifolia L.), kembang tidur (Malvaviscus penduliflorus), lanterns (Abutilon pictum). The parameters used are stem organs, leaves, and flowers. Data analysis was performed by calculating the Similarity Index (IS) and Dissimilarity Index (ID), the data in Cluster Analysis to group Malvaceae species based on the same number of characters. The results of the research show that the closest kinship relation owned by a combination of plants that has the lowest Dissimilarity Index (ID) value in the species of hibiscus (Hibiscus archeri) and kembang tidur (Malvaviscus penduliflorus). The conclusion of this study is there are three categories of relationships of the Malvaceae species, which are the closest kinship relation, close kinship relation, and the kinship relation are not close. The kinship relationship is remarkably close to the lowest Dissimilarity (ID) Index value indicated by the combination of hibiscus (Hibiscus archeri) and kembang tidur (Malvaviscus penduliflorus) with ID value = 25.

Finding the “Appropriate Distance” in Egg Donor Kinship Relations

This article explores kinship formation from the perspective of egg donors in Denmark. Through interviews with Danish egg donors, it investigates how the Danish legal framework and specific context, materialise egg donor kinship relations in third party reproduction. The article shows the ways egg donors negotiate normative ideals about family and motherhood through different kinship strategies. It argues that the donors’ relational kinship work is a form of social pioneering work, wherein donors help define what an egg donor kinship relation is and can be. This is analysed through the analytical concept of “appropriate distance.” The analysis shows how different normative constraints are embedded in the legal framework that structure which kinship relations are available. As an example, the different donor types in Denmark, anonymous, open, and known, become a way of disconnecting or connecting to kinship. In line with existing studies, it demonstrates how egg donation in Denmark is structured around ideals of altruism linked to normative ideals of femininity and motherhood. Further, it is concluded that egg donation proposes subversive potential for deconstructing heteronormative kinship ideals about motherhood. At the same time, however, the analyses conclude that heteronormative family ideals often are re-installed through egg donation practices.

INTERAKSI SOSIAL ANTARA KELOMPOK MASYARAKAT ISLAM DAN KRISTEN DI KOTA TERNATE

<p>This article is a summary of the research on religious group social distance<br />measurement in Ternate. Data accumulated from questionnaires<br />to 100 respondents and analyzed descriptively.<br />Result shows that, in general, social interaction as friendship, job, social<br />politics, social religious and kinship relation of ethnic and religious<br />groups is significantly close and categorized good.<br />The friendship relation is the item with the highest percentage<br />(67.5%) showing that the respondents did not consider religious<br />identity as the relationship blockage. It is while the kinship relation<br />was at the lowest percentage 40% showing that most of respondents<br />did not want " other people" to be a member of their<br />family</p>

PENGUKURAN JARAK SOSIAL ANTARA KELOMPOK AGAMA ISLAM DAN KRISTEN DI KOTA AMBON

<p>The article is a summary of the research on "Christian and Muslim<br />social distance measurement in Ambon". The research was quantitative.<br />Data accumulated from 100 questionnaires disseminated equally<br />to both Muslim and Christian.<br />Research used five relation point measurements: a) friendship relation;<br />b) economic and job relation; c) social politic relation; d) social religious<br />relation and, e) kinship relation. From five researched points,<br />first of two points was tended to be good, while three last mentioned<br />points were tended to be low.</p>

Governing Alternative Resources for Social Policy: A Welfare Political Challenges on Mixed-Welfare Arrangements

The issue of social policy development in Indonesia has received considerable critical attention due often not consider non-state actor in the welfare provision. Data from several studies show that welfare system of contemporary Indonesia commonly fits with mix regime model, where the state, kinship relation, and markets play important role in provide social welfare for the society simultaneously. Accordingly, the greater efforts are needed to ensure that policy maker could regulate the ability to stimulate the compatible actor with likely welfare outcomes expected. By taking the empirical case of the Program Bedah Rumah Swadaya in Kulon Progo Regency Yogyakarta, this paper would examine the welfare politics that put community and market institutions as alternative resources to provides the decent houses for disadvantage groups. Correspondingly, this account composed into the three of main parts. The first part begins by laying out a brief overview of the foundation of Kulon Progo welfare system. The second part would identify how the political citizenship dimension is carried out through this programs. While the last part captures the resource arrangements in housing provision.

PRECARIOUS LIVES: CHRISTINA ROSSETTI AND THE FORM OF LIKENESS

In its anonymous reviewof Christina Rossetti'sSpeaking Likenesses(1874), theAcademynotes rather hopelessly: “this will probably be one of the most popular children's books this winter. We wish we could understand it” (606). The reviewer – who later dwells on the “uncomfortable feeling” generated by this children's tale and its accompanying images – still counts as the most generous among the largely puzzled and horrified readership of Rossetti's story about three sets of girls experiencing violence and failure in their respective fantasy worlds (606). While clearly such dystopic plots are not out of place in Victorian literature about children, something about Rossetti's unusual narrative bothered her contemporaries. John Ruskin, for instance, bluntly wondered how Rossetti and Arthur Hughes, who illustrated the story, together could “sink so low” (qtd. in Auerbach and Knoepflmacher 318). In any case, the book still sold on the Christmas market, and a few months later, Rossetti would publishAnnus Domini, a benign pocketbook of daily prayers that stands in stark contrast to the grim prose ofSpeaking Likenesses.It is therefore tempting to cast this work of children's fiction as a strange anomaly in Rossetti's oeuvre, which from the 1870s, beginning withAnnus Domini, to her death in 1894, became almost exclusively dominated by devotional prose and poetry. In contrast, I argue in the following essay thatSpeaking Likenessespoints to a widespread interest throughout Rossetti's writing – but especially in her most well-known poems fromGoblin Market and Other Poems(1862) andA Prince's Progress(1866) – in alternative modes of sociality that refract a conceptual preoccupation with likeness, rather than difference. Following traditions of critical thought that have paid increasing attention to relations that resist oppositional logic – Stephanie Engelstein and Eve Kosovsky Sedgwick's late work comes to mind here – I establish the primacy of a horizontal axis of similarity in bothSpeaking Likenessesand Rossetti's most canonical poem, “Goblin Market.” For Rossetti, the lure of similarity, or minimal difference, manifests itself most often in siblinghood and more specifically, sisterhood, the dominant kinship relation throughout her lyrics fromGoblin Market and Other Poems. Sisterhood anchors the title poem I will examine in this essay, as well as shorter verses such as “Noble Sisters” and “Sister Maude.” At issue in such relations of likeness is the discreteness of a (typically) feminine self. For Rossetti, shunning oppositional structures of desire and difference that typically produce individuation (exemplified in the heterosexual couple form and the titles of her uneasy lyrics “He and She” and “Wife to Husband”) allows for a new (albeit perilous) space to carve out one's particularity as a gendered being.

SISTEM KEKERABATAN DALAM KEBUDAYAAN MINANGKABAU: PERSPEKTIF ALIRAN FILSAFAT STRUKTURALISME JEAN CLAUDE LEVI-STRAUSS

The culture of Minangkabau is one culture that embraces the matrilineal kinship system until now. This article aims to comprehend a kinship relation in the culture of Minangkabau based on the anthropological structuralism theory of Levi-Strauss. The kinship system of the culture of Minangkabau, according to the structuralism perspective of Levi-Strauss, places a man as a medium in communicating among clans or tribes. The matrilineal system of the culture of Minangkabau places a woman as a remaining side, while a man as a visiting side to woman house. The matrilineal system places a woman as a heritant of wealth and a man as a person who move to woman house.

INTERNALISASI NILAI MULTIKULTURALISME DAN KERUKUNAN ANTARUMAT BERAGAMA DALAM MASYARAKAT

This research discussed on how the tolerance between societies can be created through the pattern and process of the internalization of multiculturalism value to society in Potorono, Banguntapan, Bantul. The values appeared through such a long processes of society dynamic where they lived. In descriptive qualitative method, the portrait of that society can be revealed to analyze deeper the practices or processes of the internalization of multiculturalism value that can unite the society with their differences. This research aimed at revealing casuistically the process of the internalization of multiculturalism value and its correlation with tolerance between societies, as well as the factors which influence the societies to maintain their multiculturalism value. The objective of this research is to know the processes of internalization of multiculturalism value and to understand its correlation with tolerance in society, thus it can be an interactive room for each people in society to find the solution and alternative answer for any possible conflict that may be happened. This research applied qualitative research which aimed at gaining deeper understanding on the phenomenon recorded on the field of the research. To understand deeply and holistically, the analysis of meanings, values and deeper understanding on the character of society of Potorono, Banguntapan, Bantul is needed. The approach applied in this research is exploratory descriptive and explanatory study case. It is through exploratory the data found in the research, then explaining the data found and final process is improving the explanations comparatively to certain similar phenomenon and proving that this kind of explanation can be applied to another situation. The research findings are: 1) the awareness of society of Potorono to maintain the values of tolerance has been there for long time ago and has been practiced hereditarily 2) the social interaction with a new community happened with adaptive process and step by step through religious and social activities, 3) the majority of native people have kinship relation, thus it caused the process of internalization of value easier, 4) the values appeared are tolerance, togetherness, care and respectfulness.