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All Journal Sosiohumaniora Jurnal Filsafat Sosio Konsepsia Jurnal Filsafat
Aholiab Watloly
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Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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Konsep Diri Masyarakat Kepulauan Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

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Abstract

Kebudayaan Indonesia mempunyai akar yang kuat pada kebudayaan masyarakat kepulauan. Kebudayaan atau pandangan filsafat masyarakat kepulauan ini, namun demikian tidak banyak diungkap di dalam penelitian-penelitian filsafat maupun budaya. Penulisan ini oleh karenanya ingin menggali dan menjelaskan nilai-nilai filosofis yang membentuk konsep diri masyarakat kepulauan. Epistemologi digunakan sebagai objek formal penulisan, sementara yang menjadi objek material adalah pandangan dan cara hidup masyarakat kepulauan.   Tulisan ini menyimpulkan bahwa bagi masyarakat kepulauan, kepulauan tidak sekedar bermakna lokus teritorial, tetapi lokus kultural dan lokus personal, karena  memiliki konsep diri dan dan arti sebagai ruang eksistensi. Setiap komunitas kepulauan selalu mengidentifikasi dan mengkonsepsikan diri dalam sebuah konsep kosmologis dan sosio-kultural.  Masing-masing komunitas  mempunyai  local knowledge, local value, serta local institution yang dibentuk dengan rasio alaminya yang asli. Rasio alami itu, bertumbuh dari taraf kesadaran kosmik, ke taraf kesadaran magis (religius), dan akhirnya taraf kesadaran sosial. Perlu adanya kemauan dan kebijakan, untuk membangun ketahanan dan kemajuan eksistensi bangsa melalui pembangunan berbasis masyarakat kepulauan secara nyata serta berkesinambungan. Pembangunan masyarakat kepulauan, harus menjadi salah satu ciri pembangunan nasional yang penting di Indonesia.Kata kunci: konsep diri, masyarakat kepulauan, kebudayaan kepulauan, sosialitas masyarakat kepulauan, komunitas masyarakat kepulauan, Bhinneka Tunggal Ika.
KONSEP DIRI MASYARAKAT KEPULAUAN Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.12991

Abstract

Indonesian culture has a strong root in a culture of island communities. The culture, especially philosophy of the island communities is not so much revealed in studies of philosophy and culture. Therefore, this article will explore and explain philosophical values that shape the self-concept of the island communities. Epistemology is used as a formal object, while the material object is the island communities’ views and way of life. This article concludes that for the island communities, their islands are not just meant as a territorial locus, but also a cultural and personal locus because the islands have a concept of self and a sense of space and existence. Every community always identifies and conceptualizes themselves in a cosmological and socio-cultural concept. Every community has local knowledges, values, and institutions that are formed by an original natural ratio. The natural ratio grows from cosmic consciousness level to magical (religious) consciousness, and finally social consciousness. Willingness and policies are needed to build resilience and progress of the nation existence through a development of the island communities manifestly. The development of island communities must become one of important features of national development in Indonesia.
"Sosio-Epistemologi" sebagai "Program Kritis" atas Teori Pengetahuan Watloly, Aholiab
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3368.65 KB) | DOI: 10.22146/jf.31348

Abstract

This study focuss on the existence of "Socio-epistemology" as "Critical program" of,the theories ofknowledge" The emergence ofvarious upheavals in the realm ofmodern knowledge with scientific claims that are sectorial and deterministic has had a wide spread effect on human life. The scientific situation that is so strict has forced man and the community, even culture and religion to adapt it's selftot (lily to. scientific. principles that have been stroctured in such a way as to becometheoretical instruments for total and automatic control. This worrying fact has brought about the existence of "Socio -epistemology" as "Critical program" of the theories ofknowledge . The aim ofexecuting a critical reformation and enlightenment towards the claims of sectoral knowledge, even the claims of the repressive community that· tend to perpetuate the power of the status quo as a "false consciousness ".This research aims to study is to construct a complete, whole and basicunderstanding concerning "Socio-epistemology" including its main claim as a branch of epistemology. A transcendental critique. of the theories of knowledge plus the modem social theories will be executed in order to build a Hdialectic tension" as the basic characteristic, of "Socio-epistemology". In relation to the aim and scope ofthis discussion, .' this research has been conducted using the factual historical philosophical method. The factual historical method is a method used in philosophy that .Ises a set ofsystematic principles and norms to discover, classify and process the material and also analyse in a whole, basic and critical manner.It is shown that the term "Socio-epistemology" characterises itselfas a part of critical philosophy ("critical program '') that sets itself towards optimisticenlightenment and reform. in relation. to the egoistic and ideological claims of sectoral knowledge. The main strength ofenlightenment and reform towards dialectit! illustrates'its essential character. Dialectical .roles in "Socio-epistemology" are distinctive. because of the dialectical "tension ". This dialectical tension manifests itselfin and through criticism, openness, correction, and continua/reform leading to emancipation and hypothetical consensus in the framework of praxis. As a "critical program" towards. the theory of knowledge (transcendent criticism), "Socioepistemology" tries to overcome. and release the various dogmatic rigidity that controls the· realm· ofknowledge. development under the power of "Scientism " and "Technology" or "Positivism". In this way, it is shown that knowledge is always characterised as relational and it possesses a social base including within it the interests of mankind.. On the other hand, as a critical program towards social theories (immanent criticism), "Socio-epistemology" attempts to show that man's autonomy, self consciousness ·self contemplation and man's interest within socialtheories.
POTRET KEMISKINAN MASYARAKAT PULAU MASELA DI LADANG MIGAS TERKAYA BLOK MASELA DI KABUPATEN MALUKU BARAT DAYA Watloly, Aholiab; Litaay, Simona Christina Henderika
Sosio Konsepsia Vol 7, No 1 (2017): Sosio Konsepsia
Publisher : Puslitbangkesos Kementerian Sosial RI

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Abstract

Kemiskinan masyarakat pulau kecil Masela memiliki karakter dan struktur kemiskinan yang khas. Adapun karakter kemiskinan masyarakat pulau kecil Masela di bibir perbatasan Negara adalah kemiskinan pulau-pulau kecil perbatasan dengan kondisi kewilayahannya yang bersifat geografis pulau-pulau kecil dengan luas laut yang dominan dan iklim leut kepulauan yang cenderung bergejolak. Sementara struktur kemiskinan masyarakat pulau Masela sebagai pulau kecil, terpencil serta terdepan adalah keterisolasian, keterbatasan akses  berupa akses transportasi, komunikasi, kegiatan perekonomian, pendidikan dan kesehatan. Kondisi tersebut telah menjadi faktor determinan kemiskinan masyarakat pulau kecil dan terpencil Masela. Keterbatasan akses dimaksud telah menjadi factor determinan yang menderivasi berbagai factor turunan lainnya, seperti beban ekonomi tinggi (high cost economy) yang harus dipikul oleh masyarakat serta lemahnya nilai tukar barang dan jasa local. Jadi, ada 3 (tiga) variable determinan yang saling berkorelasi atau saling berhubungan secara sebab akibat (causalistic) dalam mempengaruhi dan membentuk karakter dan struktur kemiskinan masyarakat pulau Masela, yaitu; keterisolasian dan keterbatasan akses, ekonomi biaya tinggi (high cost ecomic), dan lemahnya nilai tukar barang dan jasa masyarakat kepulauan.Faktor determinan lainnya adalah kebijakan pembangunan nasional yang kurang pro pada pembangunan masyarakat pulau-pulau kecil, karena Negara cenderung mengabaikan pulau-pulau kecil, seperti Masela sebagai sesuatu yang bukan masalah nasional (non factors) karena dianggap memiliki nilai yang lemah (weakness factors) dalam perhitungan jumlah kekuatan politik, ekonomi maupun sumberdaya manusia dan sosial budaya.Kemiskinan masyarakat pulau kecil Masela merupakan sebuah ironi di tengah realitas kekayaan alam dan social budayanya. Pembangunan Blok Masela di laut pulau Masela kabupaten Maluku Barat Daya yang sedang direncanakan, diharapkan dapat memberi solusi yang fundamental dan komprehensi dalam menanggulangi kemiskinan masyarakat pulau kecil Masela, bukan sebaliknya mempelakukan mareka sebagai ?tikus mati di tengah lumbung?.
THE CULTURAL VALUES ​​OF THE ISLAND’S INDIGENOUS PEOPLE Elsina Titaley; Aholiab Watloly
Sosiohumaniora Vol 23, No 3 (2021): Sosiohumaniora: Jurnal Ilmu-Ilmu Sosial dan Humaniora, NOVEMBER 2021
Publisher : Universitas Padjadjaran

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24198/sosiohumaniora.v23i3.28235

Abstract

The cultural values of the indigenous peoples in the form of local wisdom are identities and guidelines that must be upheld. Currently, the cultural values of the indigenous peoples in the islands are already at a weakening of their identity. So that the purpose of this research is to provide a comprehensive understanding to the indigenous people of the island of Asilulu to maintain the beauty values that have been preserved since the time of their ancestors several hundred years ago. The method used in this research is qualitative in the form of case studies to re-explore the cultural values of society. It should be noted that the people in this country are experiencing a weakening of cultural values which is marked by the loss of some traditional institutions that were previously preserved and upheld. This attenuation occurs as a result of the influence of external factors and internal factors in society. The results of the research prove that the community has the desire to revive these cultural values.
"Sosio-Epistemologi" sebagai "Program Kritis" atas Teori Pengetahuan Aholiab Watloly
Jurnal Filsafat "WISDOM" Vol 10, No 2 (2000)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.31348

Abstract

This study focuss on the existence of "Socio-epistemology" as "Critical program" of,the theories ofknowledge" The emergence ofvarious upheavals in the realm ofmodern knowledge with scientific claims that are sectorial and deterministic has had a wide spread effect on human life. The scientific situation that is so strict has forced man and the community, even culture and religion to adapt it's selftot (lily to. scientific. principles that have been stroctured in such a way as to becometheoretical instruments for total and automatic control. This worrying fact has brought about the existence of "Socio -epistemology" as "Critical program" of the theories ofknowledge . The aim ofexecuting a critical reformation and enlightenment towards the claims of sectoral knowledge, even the claims of the repressive community that· tend to perpetuate the power of the status quo as a "false consciousness ".This research aims to study is to construct a complete, whole and basicunderstanding concerning "Socio-epistemology" including its main claim as a branch of epistemology. A transcendental critique. of the theories of knowledge plus the modem social theories will be executed in order to build a Hdialectic tension" as the basic characteristic, of "Socio-epistemology". In relation to the aim and scope ofthis discussion, .' this research has been conducted using the factual historical philosophical method. The factual historical method is a method used in philosophy that .Ises a set ofsystematic principles and norms to discover, classify and process the material and also analyse in a whole, basic and critical manner.It is shown that the term "Socio-epistemology" characterises itselfas a part of critical philosophy ("critical program '') that sets itself towards optimisticenlightenment and reform. in relation. to the egoistic and ideological claims of sectoral knowledge. The main strength ofenlightenment and reform towards dialectit! illustrates'its essential character. Dialectical .roles in "Socio-epistemology" are distinctive. because of the dialectical "tension ". This dialectical tension manifests itselfin and through criticism, openness, correction, and continua/reform leading to emancipation and hypothetical consensus in the framework of praxis. As a "critical program" towards. the theory of knowledge (transcendent criticism), "Socioepistemology" tries to overcome. and release the various dogmatic rigidity that controls the· realm· ofknowledge. development under the power of "Scientism " and "Technology" or "Positivism". In this way, it is shown that knowledge is always characterised as relational and it possesses a social base including within it the interests of mankind.. On the other hand, as a critical program towards social theories (immanent criticism), "Socio-epistemology" attempts to show that man's autonomy, self consciousness ·self contemplation and man's interest within socialtheories.
Co-Authors Simona Christina Henderika Litaay Titaley, Elsina