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“It’s the Matter of One’s Feeling:” Gender, Desire and Identity among Female Same-Sex Relationship in Globalised South Sulawesi Nurul Ilmi Idrus
Antropologi Indonesia Vol 30, No 1 (2006): Jurnal Antropologi Indonesia
Publisher : Department of Anthropology

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Fokus dalam artikel ini adalah pada isu gender, seksualitas dan identitas diantara lesbian di Makassar (Sulawesi Selatan). Diskusi dalam artikel ini menyangkut bagaimana perempuan 'menjadi lesbian', bagaimana mereka mengkonseptualisasikan diri hunter dan lines, bagaimana lesbian menegosiasikan identitas gender mereka dalam konteks norma heteroseksual yang dominan, dan bagaimana seks dan seksualitas ditampilkan. Ini diillustrasikan dengan sejumlah studi kasus dari interaksi dengan hunter dan lines. Argumentasi dalam artikel ini adalah bahwa posisi subjektivitas lesbian telah secara relatif dipengaruhi oleh diskursus global. Akan tetapi, hunter dan lines menciptakan norma-norma unik berdasarkan norma-norma orang-orang di sekitar mereka (seperti 'budaya pop, agama, keluarga, media massa dll.). Kata kunci: Lesbian, hunter, lines, feminin, maskulin, gender, seksualitas, identitas.

Antropologi Feminis: Etnografi, Relasi Gender dan Relativisme Budaya di Indonesia Nurul Ilmi Idrus
Antropologi Indonesia Vol 30, No 3 (2006): Jurnal Antropologi Indonesia
Publisher : Department of Anthropology

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"Antropologi feminis dewasa ini merupakan perkembangan dari antropologi wanita di tahun 1970-an. Jika antropologi wanita subyeknya adalah perempuan, maka antropologi feminis subyeknya bukan saja perempuan, tapi juga laki-laki. Ini karena pokok pembicaraan dalam bidang ilmu ini tidak saja 'untuk perempuan' (for women), tetapi juga berbicara secara ekstensif 'tentang perempuan' (about women). Para antropolog feminis kontemporer menunjukkan, bahwa gender merupakan konsep analitik yang penting (McGee dan Warms 1996:392). Istilah ini popular digunakan pada tahun 1980an, dan banyak ditemukan dalam tulisan-tulisan antropolog sosial dan budaya, yang digunakan untuk merujuk pada hubungan perempuan dan laki-laki, serta bagaimana konstruksi dari kategori ini (Pine 1996:253)."

Ha'i Bou Nur Laila Ibrahim; Nurul Ilmi Idrus
Emik Vol 2 No 1 (2019)
Publisher : Universitas Muslim Maros

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Filariasis, which is locally termed as ha’i bou, is one of the potential infectious disease found in the tropical areas. The existing literatures disputes the problem of elephantiasis from a medical perspective, while rarely (if any) the debate about how filariasis is perceived locally (emic perspective) and this is related to how they seek, care for, prevent and treat it. This article fills this gap. This ethnographic study was conducted in Maukaro Subdistrict, Ende, NTT since the area is filariasis endemic with 60% of cases of filariasis sufferers found in some villages. There sixteen informants who participated in this study, consisting of eleven filariasis sufferers, the rest were Puskesmas and Dinas Kesehatan staf, a community leader, and a family member of filariasis sufferer. Data was collected using in-depth interview to explore the local knowledge of the community about filariasis, its etiology, the symptoms and characteristics of filariasis, and how they respond; while observations were made to see how the daily lives of the Maukaro people, especially those who suffer from filariasis, their interactions and the conditions of their surrounding environment. The study indicates that filariasis is socially understood as a curse from God and ancestors (embu mamo nitu pa'i) for intentionally killing animals during the process of searching for food in the forest or in the fields. Filariasis is locally divided into two characteristics, namely ha'i bou fai (female elephantiasis disease) and ha'i bou aki (male elephantiasis disease). Despite the fact that the characteristics of the disease differ by gender, this difference is more associated with whether or not the disease is chronic rather than differences based on gender, and how they deal with it is also genderless. Ha’i bou can be experienced by anyone regardless of gender. While ha’i bou aki is relatively curable as long as it is adequately treated with good self care, ha'i bou fai has so far non curable yet. However, ha'i bou aki can be increased to ha’i bou fai depending on how the patient maintains and takes care of his/her personal hygiene. The Maukaro people believe that the cause of the disease consists of two, namely rangka atas (relating to God / Du'a ngga'e and air / angi) and rangka bawah (related to land, water and environmental conditions). In relation to ha’i bou, the latter is more dominant than the former, and it is believed that the land, water, and environment each have positive and negative characteristics. Not maintaining the environment is likened to "inviting disease".

Benang Kusut Pemulihan Jankis di Makassar Nurul Ilmi Idrus
Emik Vol 2 No 1 (2019)
Publisher : Universitas Muslim Maros

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Drug abuse has become one of the major problems in Indonesia, including in South Sulawesi. Many of them are criminalized, but prisons do not provide a deterrent effect, both for drug users and drug dealers because it is no secret, prison is a fertile land for drug trading and drug trafficking. Apart from that, even though the spirit of rehabilitation was strongly proclaimed by the government, drug user were jailed more than rehabilitated, so they were identified as criminals than as victims who need rehabilitation. While the many existing literatures deal with rehabilitation, little (if any) concerns with the dynamics of recovery process. This article fills this gap. The study was conducted in Makassar, the capital city of South Sulawesi. Thirty-two informants participated in the study, consisting of twenty jankis, five jankis’ mothers and five jankis’wives/girlfriends and an activist. Data was collected using in-depth interview. The study shows that lack of understanding of the complexity of the problems associated with jankis causes people to easily stigmatize and ignore them. Whereas instead of perceiving jankis as criminals, they are victims of the chain of drug trafficking, unless one is a drug dealer. In a recovery effort, even though medical rehabilitation is important, social rehabilitation is very significant and this involves close relatives, especially women such as mothers/wives/girlfriends. In the recovery process, not only junkis are "sick", but also their close relatives, even though they are expected to be "the main recovery agents". The way they treat jankis in the recovery process actually disrupts the recovery program. In the name of "their concern", women around jankis are carried out in ways that perpetuate the jankis in false recovery, they mutually become “hero” to each other. In addition, women around jankis do various things to "save" jankis from withdrawl which can actually be neglected. As a result, women around jankis become victims, and victimize junkis in the recovery process: they borrow money, are in debt, become prostitute, are prostituted, and become shields for the husband's addiction, all “in the name of love”.

Preloved Shopping Efrianti Efrianti; Nurul Ilmi Idrus
Emik Vol 3 No 1 (2020)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v3i1.578

Online shopping has become part of public shopping activities, through social media such as Facebook, Instagram, etc., with various shopping convenience. Since the rise of online businesses, Instagram is one of the most popular shopping media, both for new and preloved goods. While a number of existing literatures concentrate on online shopping with various new items, little if any deals with preloved shopping with specific items, focusing on its management. This article fills this gap. This study was conducted on social media Instagram on preloved goods seller accounts through which preloved goods are sold. The informants in this study were female sellers and buyers of preloved goods, as they are the dominant preloved sellers and buyers, particularly cosmetics and fashion. There were 11 women participated in this study, they are varied based on age (between 19 and 25 years), occupation (six female students, a celebgram, entrepreneur, influencer, and barista respectively), and status (six buyers and five owners who at the same time act as administration staff (admin). The study indicates that cosmetics and fashions are two types of preloved item which are popularly sold and bought in Instagram. Although used goods are very diverse, the term preloved is used limitedly, and used products such as cosmetics and fashion are included as preloved items. Among other preloved items in Instagram, cosmetics (such as make up and skin care) and fashion (such as bags, shoes, assesories, clothes) are the most popular items. Reduced price (“harga miring”), brand (merek), and trying out (coba-coba) are three main reasons why women buy preloved cosmetics; while brand (merek), style (model), reduced price (“harga miring”), and quality are four main reasons why preloved fashion are bought. In addition, brands and "reduced prices" are two reasons that intersect between preloved cosmetics and fashion, and quality is always related to price, as it is with brands, which show that some factors are interrelated to one another. However, each type of goods has its own unique reasons why it is bought. For preloved cosmetics sellers, selling preloved goods is to make cosmetics available for use before the expired date. As for preloved fashion sellers, the fashion goods are sold because they are rarely used or are not use at all. Both cosmetics and fashions sellers have common reason to sell preloved items, that is to make money from used goods instead of being left useless. There are two types of preloved account in Instagram. They are special account and private account. Special account is divided into two, namely celebgram and non-celebgram accounts. Celebgram account consists of self-managed accounts, managed in groups, and managed by administrative staff (admin). Non-celebgram account consists of individual account and group account. In addition, private account is an inseparable account between a personal account and preloved sales account. Most accounts are managed by its owners who are at the same time act as administration staff, except one type of celebgram account. Group account manages their account by division of labour system. In promoting existing items, they use a variety of strategies, ranging from using other’s accounts which have many followers, packaged promotion, discounting, to using celebgram services.

Adaptasi Kebijakan, Dampak Perkuliahan Daring, dan Strategi Mahasiswa Menjaga Imunitas Tubuh di Masa Pandemi Covid-19 Karmila Kadir; Nurul Ilmi Idrus
Emik Vol 4 No 2 (2021): Edisi Khusus: Covid-19 dan Kesehatan
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v4i2.1132

The world was shocked by a disaster in the form of a very dangerous virus, namely the corona virus or called Covid-19 which requires humans to be able to adapt to this Covid-19 pandemic situation, including in the field of education. At the higher educational level, the learning system changes from face-to-face learning to online learning. This article discusses how students adapt in relation to various policies, the impact of online learning, and students’ strategies in maintaining body immunity during the Covid-19 pandemic. Using a qualitative approach, this research was conducted in the city of Makassar, South Sulawesi Province. Data was collected using in-depth interview and observation. Those who participated in this study were 20 students, consisting of 15 males and five females, whose age ranging between 19 and 22 years. They come from various public and private campuses in the city of Makassar. The results of the study show that during the Covid-19 pandemic, students experienced many changes. Students themselves adapted to various emerging policies related to Covid-19, which include not only government and lecturing policies, but also internal student organization policies. For students, online lectures have impacted not only on the learning process, but also on student health. Various strategies were carried out by students in an effort to maintain body immunity in the midst of the Covid-19 pandemic policy, namely complying with health protocols; implementing a healthy lifestyle; managing stress; and taking supplements. It is argued in this articles that in order to prevent the spread of Covid-19, students adapt to the conditions that occur during the Covid-19 pendemic and apply related strategie. Lecturers also need to create a friendly environment and creative method of teaching, so that students can enjoy online learning on that limited screen.

Mana’ dan Éanan: Tongkonan, Harta Tongkonan, Harta Warisan, dan Kontribusi Ritual di Masyarakat Toraja Nurul Ilmi Idrus
ETNOSIA : Jurnal Etnografi Indonesia Vol. 1 No. 2 (2016)
Publisher : Department Anthropology, Faculty of Social and Political Sciences Hasanuddin University.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31947/etnosia.v1i2.1612

Toraja shares traditions with other ethnic groups in South Sulawesi, but Toraja has its own uniqueness, primarily related to tongkonan, which is not only as physical manifestation—House (banua) and its ‘content’ (harta tongkonan), but it is also a venue for family gathering of the tongkonan members, a house-society and a source of property. This article is focused on inheritance system among Torajanese, it examines how individual property is inherited as well as how communal property is managed and benefitted by its members. Property, for Torajanese, compose of individual property (éanan) and communal property (mana’ tongkonan) which refers to property own by members of tongkonan from one pa’rapuang—ramage traced a first ancestor who founded a Tongkonan House. While individual property can be inherited to children, communal property cannot, it can only be maintained, managed, and benefitted from among members of tongkonan, though in practice there are some violation of such norms, and any violation is always associated with their ancestor. Since tongkonan is a source of property, this may also become a source of conflict among members of tongkonan, especially for prosperous tongkonan and in terms of who is eligible to manage tongkonan and its property (to ma’kampai tongkonan). A Torajanese may become a member of more than one tongkonan because of bilateral kinship system. But, since contribution towards tongkonan (maintenance and rituals) is costly and time-consuming, one should decide in which tongkonan he/she becomes the ‘core’ or the ‘common’ member. Despite the fact that the philosophy of inheritance sharing of individual property is mabbagé rata, various grounds may be taken into account which makes a difference between siblings in a nuclear family. I argue in this article that both the right to éanan and mana’ tongkonan are related to one’s contribution in different respect.

‘Butta Kodi, Biné Kodi’: Stigma dan Dampaknya Terhadap Tu Tamanang di Kabupaten Gowa Mirawati - Syam; Nurul Ilmi Idrus
ETNOSIA : Jurnal Etnografi Indonesia Vol. 2 No. 2 (2017)
Publisher : Department Anthropology, Faculty of Social and Political Sciences Hasanuddin University.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31947/etnosia.v2i2.2575

Tu tamanang is a Makassar term for bad soil (butta kodi) for women and bad seed (biné kodi) for men, as sexual intercourse is analogised with planting (lamung-lamung). Whether or not one is considered as tu tamanang is not based on biomedical check-up, but simply on the basis ofmarital duration (5 years and more) and the attributes attached to tu tamanang which may be different by gender. The importance of the existence of children in the family has caused social stigma among tu tamanang. Such stigma is based on the attributes that can be observed, the gendered parable, the reproductive health-related perception towards the couple, and the label that tu tamanang are infortune persons. In dealing with such social stigma, tamanang women tend to be passive, while men are more aggressive, by showing their refusal to stigma through polygyny or divorce to get married. However, women also become agents in regard to divorce and polygyny. But, refusal towards social stigma is also the case for couple who does not problematised lack of children in the family, and tamanang is not simply a source of conflict. Stigma towards tu tamanang significantly affects the social life of tu tamanang, which is classified into 3 categories: self-isolation, demanding divorce and polygyny. There is a need to educate the society regarding the cause of infertility and how to deal with it, since existing various stigma against tu tamanang are based on social perception, which are non-medical and presumption. In addition, since biomedical service is not the main priority for tu tamanang, they need relevant information regarding existing service and service procedures because even though they access medical service, it has never been continued. This is because accessing medical service is identical with handling of various documents which they consider rather complicated.

Tren Glow Up Challenge di Masa Pandemi Covid-19 Rahma Rahma; Nurul Ilmi Idrus
Emik Vol 5 No 1 (2022)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v5i1.1281

The implementation of large-scale social restrictions (PSBB) by the government as an effort to prevent the transmission of the Corona virus has caused a shift in community activities. Many get bored while staying at home and using social media to entertain themselves. One of the most widely used social media during the pandemic is TikTok application. Lots of interesting content uploaded on TikTok which later became a trending activity, one of which is the trend of Glow Up Challenge. This article explores this trend. This research was conducted virtually, namely on TikTok social media because TikTok was booming during the Covid-19 pandemic and was used to follow this trend by uploading their videos with the hashtag #glowupchallenge. Data was collected using in-depth interview and observation. Interviews were conducted online using the Whatsapp application in the form of chat and voicenotes to find out students' perceptions of the Glow Up Challenge trend, the reasons why many millennials and Generation Z are following this trend, and the impact of this trend on their lives. Observations were made through website that discussed the Glow Up Challenge trend and videos using #glowupchallenge through TikTok social media as well as the appeared comments. The fourteen informants involved in this study were generation Z who observed trend Glow Up Challenge. They are students from various universities in the city of Makassar and outside Makassar, consisting of ten women and four men. The study indicates that the trend Glow Up Challenge is a trend where someone uploads videos that show physical changes in TikTok application. Those who participated in the Glow Up Challenge trend because they were aimed to change their physical appearance for their self confidence; to show others who underestimated them because of their physical appearance that is not in accordance with "social standards"; and to be popular. Those, who follow this trend and succeed in demonstrating their significant physical change through uploaded videos, show the conditions before and after participating in this trend. This significant change challenged others to follow this trend, by using the products shared in the uploaded video. This automatically promotes the products being used by those who follow Glow Up Challenge trend. This benefits the company whose products were promoted. But such promotion was under the control of individual because they are involved in the company products marketing. The more people watch the uploaded video, the more popular one becomes. The trend of Glow Up Challenge has both positive and negative impacts. Positive impacts include motivating people to make physical changes by using self-care products and this is intertwined with the growing economy due to the popularity of self-care products. Meanwhile, the negative impacts of this trend involve the emergence of toxic masculinity, feeling insecurity, the use of fake products for instant result, and the tendency to be consumptive.

Zero Waste Lifestyle: Gaya Hidup Ramah Lingkungan di Kalangan Anak Muda di Kota Makassar Riska Devi; Nurul Ilmi Idrus
Emik Vol 6 No 1 (2023)
Publisher : Universitas Muslim Maros

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46918/emik.v6i1.1667

Increased waste production has an impact on environmental problems. This has attracted social attention these days, through preventive efforts to reduce the amount of waste. One of the efforts in dealing with such a problem is by applying a zero waste lifestyle. While the existing literatures paid more attention to provide an understanding of the importance of protecting the environment and how to deal with it, this article discusses environmentally friendly lifestyle among youth. This qualitative research was conducted in the city of Makassar, South Sulawesi, between August and December 2022. There are ten informants involved in this study who have practiced zero waste lifestyle. They vary according to sex (eight women and two men), age (between 22 and 33 years), and status (three college students, two freelancers, a government employee, a bulk store employee, a public organizing staff of WALHI South Sulawesi, a content writer, and anentrepreneur. This study combined in-depth interview and observation as data our collection methods. The study shows that a zero waste lifestyle is present as a one of the efforts to the environmental problem today, aimed to minimize waste production. There are several reasons why some applies a zero waste lifestyle, namely: knowledge, environmental awareness, and thrifting. The practice of applying zero waste lifestyle is based on the 6Râ€™s of theenvironmental sustainability concept which include rethink, refuse, reduce, reuse, rot, and recycle. But, it is not easy to practice a zero waste lifestyle, there are some obstacles faced by those who practice this kind of lifestyle. These obstacles are unsupportive environment and the assumption that a zero waste lifestyle is complicated and is an expensive way of life. Despite the fact that practicing zero waste lifestyle is not an easy and requires oneâ€™s strong commitment to apply, but when this become habit, it may have a considerable impact on oneself and others when everyone thinks the same way.

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