Yang Terbuang, Yang Membangun: Studi Perubahan Sosial Di Kecamatan Waeapo Kabupaten Buru Oleh Eks Orang-Orang Buangan 1969-1979

Buru Regency is one of the rice suppliers in Maluku Province.The achievements of Buru Regency as Maluku rice supplier cannot be separated from its history as a place for people who were exiled in 1969. The presence of these former people has an influence on social change in Buru Island. Located in Waeapo district, Buru regency, this qualitative research was conducted to explain social change in Waeapo, Buru by the former exiles. The results showed that before the former exiles arrived at Buru Island, the Waeapo was dominated by forests, where the local people practiced swidden agriculture. The presence of former exiles in 1969 changed the landscape of Buru from forest to paddyfields by means of forced labor. The forced labor and introduction of new agricultural system are patterns inherited from the colonial government. Nevertheless, in Buru, the harvest was consumed by the exiles instead of handed over to the government as a custom enforced by the colonials. The change in land use eventually changed the shifting cultivation system to permanent agriculture with the lowland rice farming system which is commonly practiced in Java. Ex-exiles were the people used by the New Order government to carry out development in remote areas in the 1969-1979 era until the change of Buru’s landscape, source of staple food, and cultural diversity exist in Waeapo..

Etos Kerja Kristen dan Budaya Mapalus sebagai Perberdayaan Ekonomi Gereja di Minahasa

This study aims to understand and provide solutions to poverty problems in the Minahasa area, especially the Protestant church in Minahasa. The problem that appears is the lack of the church in carrying out economic empowerment. On the other hand, the Mapalus culture which is the philosophy of the Minahasa people has begun to be displaced by the times. This makes researchers interested in researching Christian Work Ethics and Mapalus culture as economic empowerment for the church in Minahasa. By using sociological and economic studies, the researcher uses classic theory from Max Weber about The Protestant Ethic and Spirit of Capitalism, and Adam Smith about The Wealth of Nations. To address and examine this problem, this study uses qualitative research, using literature study. Data were collected through literature, references, and articles related to the Protestant work ethic, the Minahasa work ethic, and the spirit of capitalism. Capitalism that is meant by researchers is positive capitalism, where capitalism is running straight with the work ethic of Christians. On the other hand, Minahasa, as a research locus, has a work ethic called Mapalus. Although there are differences between the two work ethics, both can enrich the understanding and morals of church members in Minahasa in carrying out economic empowerment.

Punk: Pengamen Jalanan dan Sebuah Subkultur Dari Kehidupan Urban di Kota Medan

This article aims to describe street children Punk in the life patterns of the people of Medan City. Medan city is one of the things that cannot be separated from the life pattern of street singers. This means that the life of street singers has become part of the overall life of the people of Medan City. Don't know who started it, now there are so many Punk communities scattered at the crossroads, living in groups while busking. Their identity is very different from other street singers, both in terms of clothes, hairstyles and body piercing as well as tattoos on several parts of the body. All things that are very different from the identity of the other buskers whose taste is also piling up. What makes the other street singers the same is that their songs and music are no different, which are trending and melancholy. They also use the media of music to create space for themselves to speak out. Music is used as a tool to empower himself. Apart from looking for food, playing music is also a tool to build solidarity. On certain occasions they played music together. So, you could say, young people in Medan who are singing on the streets and wearing all-Punk make-up in Indonesia are very likely inspired by something very different from their predecessor Punk generation in their home country.

Makna Ararem sebagai Pendampingan Pastoral dalam Perkawinan Etnik Biak di Propinsi Papua

The purpose of writing this article is to analyze the meaning of ararem in the context of Biak ethnic marriage. In the Biak ethnic marriage tradition, there is a concept known as ararem. Ararem is a tradition of delivering the dowry of a future husband to his future wife. The provision of ararem has the following meanings, namely: first, the binding of kinship between clans / kerets, namely the male family and the female family, the second ararem as a sign of appreciation for women, third, the essential meaning of giving ararem as a sign of peace that contains prayer and The hope of a large family for a husband and wife to multiply to live happily and harmoniously in fostering a household. The research method uses descriptive analysis with a qualitative approach. This study will describe the sacredness of Ararem as assistance in Biak ethnic marriages and analyze Ararem as cultural heritage values which are used as counseling assistance in Biak ethnic marriages. In the tradition of ararem marriage, it is mandatory for Biak ethnicity to do so, because many ethnic groups believe that in ararem there is a sacred value, so if it is not done, then multi-ethnic marriage will not experience a happy and harmonious life. The purpose of writing this article is to understand the sacred value of ararem as a mentoring approach in pastoral by looking at local wisdom as a pattern of approach.

Lunat: Tato Tradisional Masyarakat Dawan di Timor Barat

This article aims to find out the meaning and function of the lunat (traditional tattoo) and the factors causing its absence among the Dawan community in West Timor. According to the Dawanese, lunat has a religious meaning and function, namely as a medium or an instrument of Salvation after someone dies. From the research, four things were found to be the causes why this practice is no longer practiced by the Dawanese nowadays. First is the stigma of being a member or part of the Indonesian Communist Party (PKI). Second is the prohibition of attending school. Third is the disappearance of the lunat religious meaning caused by the transition from traditional religion to Christianity and the fourth is the break in the transfer of knowledge about lunat from one generation to another.

Pengalaman Kekerasan pada Pedagang Kaki Lima di Indonesia

This study aims is to describe about the violence experience against street vendors in Indonesia including the causes of violence, forms of violence and street vendors' experience responses to the violence. This research uses qualitative methods with collecting data techniques from literature studies such as ,notes, books, papers or articles, journals and so on. The research results showed that the causes of street vendor violence are related to the class that have more power and the class that have less power. The power in question is the power or strength that a person has to do what he wants. The forms of violence experienced by street vendors can be identified into three forms based on Galtung's theory, including direct violence that can be seen such as physical, verbal and sexual violence, then the second is structural violence, namely violence that is not perpetrated by individuals but is hidden in a structure both smaller and smaller structures. broader structure, then the third is cultural violence, namely the symbolic space that exists in the cognition system and can be a driving force for both direct and structural violence. PKL responses to the violence they experience are divided into two, namely resisting and not resisting.

Pengalaman Perjumpaan Kebudayaan Jawa dan Flores Di Bagorejo Banyuwangi-Jawa Timur Dan Pentingnya Pendidikan Multikultural

The focus of this writing study aims to share a reflection of the experience of encounters between Javanese culture and Manggarai culture in Bagorejo Banyuwangi, East Java. The experience of this encounter reminds the author of the importance of multicultural education in Indonesia. As a pluralistic nation, encounters with other cultures cannot be avoided. On the one hand, the encounter enriches one another. However, on the other hand, the encounter caused a lot of conflict because of different perceptions and views. Based on this, it is very necessary to have a multicultural education system that starts from the elementary school level through learning and the introduction of other cultures. Through an education system like this, the authors found that to overcome attitudes of intolerance and radicalism that often occur in the country, an adequate multicultural understanding is needed. One of them is through multicultural learning which can be carried out with the Live-In program like the author did.

Eksistensi Tradisi Syawalan di Desa Bungo, Kecamatan Wedung, Kabupaten Demak

The purpose of this research is to examine how the existence and participation of the community in maintaining the Syawalan Tradition in Bungo Village, Wedung Subdistrict, Demak Regency, especially in the present era. This research was conducted using a qualitative research type with a descriptive qualitative approach. The implementation of this research was carried out using several methods such as field observations, interviews with local traditional leaders and documentation. The final results of the study indicate that the existence of the Syawalan Tradition in Bungo Village, Wedung Subdistrict, Demak Regency is still preserved until now. Evidence of Syawalan's existence can be seen from the public interest and participation in the implementation of the Syawalan Tradition. The community's participation in maintaining the Syawalan tradition is proven by the people who are full of enthusiasm and volunteer to bring their marine products in an effort to preserve this tradition passed down from generation to generation. One of them is by continuing to routinely carry out the Syawalan tradition and further develop it into the tourism and economy sectors without losing the identity and philosophy of the Syawalan tradition. The process of explaining the 'Gorampe' into the sea became an interesting session because it was the highlight of the Syawalan Tradition.

Torang Samua Basudara : Nilai Budaya dalam Menjaga Kerukunan Hidup Beragama di Kota Manado.

This article aims to describe and analyze the cultural values of Torang Samua Basudara which are the philosophy of living in harmony in the city of Manado. This study uses qualitative research methods, with data collection techniques namely observation and interviews, data analysis using three stages, namely data collection, reduction, and drawing conclusions. The results of the study provide an overview of the history of the origin of the meeting between ethnic Minahasa and immigrants who show an attitude of openness and care for the Minahasa people, then the core meaning of the torang samua basudara value is that we are all God's creations, must love one another, cherish and live in good conditions, as well as the reality of interpersonal life. religion in the city of Manado shows a harmony in society, differences do not become obstacles but they support each other in the common good.

Mahasiswa Mandailing dan Kesadaran Identitas Etnik Pasca Pemilihan Presiden 2019 di Kota Medan

This study aims to determine how the awareness of Mandailing Students towards their ethnic identity and how the role of mother's communication in instilling the values of Mandailing identity from an early age. The research approach was carried out qualitatively, data was obtained through literature study, observation, in-depth interviews and documentation. The results showed that the young Mandailing generation had a low level of awareness and understanding of the ethnic existence they carried. This condition applies because there is no information inheritance from parents, relatives regarding ethnic identity and it is not taught at school.