ETNOREFLIKA: Jurnal Sosial dan Budaya
The ETNORELIKA journal is dedicated as a scientific periodical publication which is expected to be an arena for exchanging ideas and thoughts in the field of Anthropology in particular and the social sciences in general. Etnoreflika comes with a mission to build tradition and academic climate for the advancement of civilization and human dignity. In addition, the ETNOREFLIKA Journal deliberately took the generic word "ethnos" which aims to expand the mission of promoting and developing a spirit of multiculturalism in the life of a pluralistic Indonesian society.
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<![CDATA[SOLIDARITAS ETNIS TIONGHOA DI KOTA KENDARI ]]>
<![CDATA[Muh. Rikhar Adrian]]>;
<![CDATA[Wa Ode Sitti Hafsah]]>;
<![CDATA[Danial Danial]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.823
<![CDATA[Penelitian ini melihat bahwa solidaritas Etnis Tionghoa di Kota Kendari dilandasi beberapa unsur-unsur dan memiliki landasan pengintegrasian solidaritas. Tujuan penelitian ini yaitu untuk mendeskripsikan bentuk-bentuk solidaritas pada Etnis Tionghoa di Kota Kendari dan mendeskripsikan identitas etnis yang dijadikan sebagai simbol pengelompokan sosial. Jenis penelitian yang dilakukan pada penelitian ini yaitu menggunakan metode kualitatif. Teknik pengumpulan data dilakukan melalui penelitian lapangan (field research) yang meliputi wawancara, pengamatan dan dokumentasi. Bentuk-bentuk solidaritas yang terbangun pada Etnis Tionghoa di Kota Kendari tidak dilakukan secara perorangan, melainkan berkelompok dan kerjasama. Solidaritas yang terbangun pada Etnis Tionghoa hingga saat ini tidak terlepas dari peristiwa di masa lalu yang mengharuskan Etnis Tionghoa untuk solid dibawah tekanan pemerintah dan diskriminasi dari berbagai pihak masyarakat di masa lalu. Tekanan dan diskriminasi dari berbagai pihak membentuk mereka sebagai etnis yang eksklusif dan tidak melibatkan masyarakat yang tidak ada keterkaitanya dengan Etnis Tionghoa. Namun, solidaritas yang dilakukan Etnis Tionghoa saat ini telah mengalami perubahan. Kesan ekslusif tidak lagi tepat digunakan untuk kalangan Etnis Tionghoa karena mereka telah melakukan pembauran dengan berbagai aktivitas solidaritas untuk masyarakat umum. Hal tersebut sebagai wujud loyalitas Etnis Tionghoa di tempat mereka bermukim. Pada Etnis Tionghoa di Kota Kendari, hal tersebut dapat dilihat melalui Yayasan Budi Mulia Kendari sebagai peyedia fasilitas sosial untuk masyarakat umum, aktivitas solidaritas Paguyuban Sosial Marga Tionghoa Indonesia (PSMTI) Sulawesi Tenggara dan solidaritas antar Etnis Tionghoa di Kota Kendari.]]>
<![CDATA[ANALISIS POTENSI KECAMATAN WUNDULAKO SEBAGAI DAERAH TUJUAN WISATA BUDAYA DI KABUPATEN KOLAKA ]]>
<![CDATA[Rahmat Sewa Suraya]]>;
<![CDATA[Arman Arman]]>;
<![CDATA[Nurtikawati Nurtikawati]]>;
<![CDATA[Alias Alias]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.826
<![CDATA[Kebudayaan merupakan aset daerah yang berpotensial dikembangkan dalam berbagai sektor pemerintahan. Khusus dalam bidang pariwisata, kebudayaan adalah produk yang sangat baik dikembangkan untuk menarik minat wisatawan. Oleh karena itu, pengkajian potensi daerah sebagai tujuan wisata budaya menjadi dilakukan. Tujuan penelitian ini adalah untuk menjelaskan potensi budaya yang dimiliki Kecamatan Wundulako sehingga dapat dijadikan sebagai daerah tujuan wisata budaya di Kabupaten Kolaka dan mejelaskan peran serta pemerintah dan masyarakat dalam mendukung Kecamatan Wundulako sebagai daerah tujuan wisata budaya di Kabupaten Kolaka. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan teknik pengumpulan data menggunakan dua cara yakni wawancara, observasi dan studi dokumen. Berdasarkan hasil penelitian diketahui bahwa Tradisi dan budaya yang ada meliputi upacara ritual mosehe wonua sebagai upaya yang untuk mensucikan kampung/negeri agar terhindar malapetaka dan wabah penyakit, upacara ritual mesosambakai bagi bayi yang baru lahir agar anak yang dilahirkan itu terhindar dari bahaya sekaligus didoakan agar mudah rezekinya, akikah (mosere owuu), tradisi ritual perkawinan, hingga tradisi pengobatan tari lulo sangia. Pada sisi yang lain peran strategis pemerintah adalah dengan tersedianya sarana prasarana pendukung pariwisata. Selain itu, terjadwal secara baik pentas budaya dalam bentuk even budaya sebagai penggerak sektor pariwisata di Kecamatan Wundulako Kabupaten Kolaka.]]>
<![CDATA[PERKAWINAN CAMPUR ANTARA ETNIS BATAK-DAYAK DI KALIMANTAN BARAT ]]>
<![CDATA[Lyudmita Karolina M. Bakara]]>;
<![CDATA[Efriani Efriani]]>;
<![CDATA[Susiana Susiana]]>;
<![CDATA[Meliya Fransiska]]>;
<![CDATA[Oktaviana Supriani Ririn]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.828
<![CDATA[Intermarriage is a familiar phenomenon in Indonesia, mainly because of various cultures, religions, and ethnicities.The phenomenon of intermarriage also occurs between the Batak ethnic and Dayak ethnic groups in West Kalimantan.The cultures of these two ethnicities are very different. Thus, this study proposes to examine the pattern of decision making in determining marital customs and also determine the kinship system passed on to offspring those born from intermarriage these two ethnicities. The study was conducted with qualitative methods which were carried out descriptively. Data, which consists of information about the kinship system, the culture used in marriage, and also the kinship system that is passed on to offspring, was collected by interview and observation. From the data obtained, the culture of the Batak ethnic kinship system is very different from the Dayak ethnicity, so the marriage customs and the descendant system are also very different. Families who engage in mixed marriages, carry out a marriage process using one culture and be found those who use both cultures take turns. Forwarding the kinship system to offspring is generally dominated by the Batak ethnic kinship system.]]>
<![CDATA[PENGELOLAAN LUBUK LARANGAN DI SUNGAI KAMPAR ]]>
<![CDATA[Mohd. Yunus]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.829
<![CDATA[Various challenges have threatened the existence and sustainability of the lubuk larangan. Therefore, joint efforts and actions are needed to strengthen and ensure the sustainability of the lubuk larangan. Before the joint action can be realized, a study is needed that describes the current conditions of the management of the lubuk larangan. The purpose of this study is to describe and analyze the management of the lubuk larangan in the Kampar river. This study was carried out on October 2019 until January 2020. The location of the study was in Riau Province, namely in Kampar Regency and in West Sumatra Province, namely in Pasaman and Lima Puluh Kota Regency. Data collected includes primary data and secondary data. The analytical method used is descriptive analysis. The history of the formation of a lubuk larangan in general stems from the existence of a need in society to address interests. Most of the lubuk larangan bases located in West Sumatra are familiar with the zoning system, namely the distribution of prohibition bases into several zones according to their functions, including the core zone, buffer zone and utilization zone. Equipment used to catch fish is very simple such as fishing rods, nets, traps, shooting, and so forth. Lubuk larangan crops can then be sold back to the local community or migrants. Lubuk larangan maintenance activities that have been carried out include activities initiated by the relevant institution or initiated by the community itself. Lubuk larangan is supervised by a group formed through village / nagari deliberations, namely the community watch group (POKMASWAS) lubuk larangan.]]>
<![CDATA[DUA BELAS TEKNIK IKAT KONSTRUKSI KAYU PADA RUMAH VERNAKULAR TOLAKI ]]>
<![CDATA[Putra Wijaya]]>;
<![CDATA[Muhammad Zakaria Umar]]>;
<![CDATA[Muhammad Arsyad]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.830
<![CDATA[The technique of binding wood construction in Tolaki vernacular houses tends to fade due to esotericism. This research is important as follows: (1) to uncover and preserve Tolaki's architectural identity in the form of wood-binding techniques; (2) to enrich the Southeast Sulawesi architecture literature in particular and Indonesian architecture in general. This research is intended to formulate the wood construction binding technique in Tolaki vernacular house. This research uses a case study method with a qualitative approach. Data sources consist of primary data and secondary data. This research uses triangulation data collection techniques. The method of data analysis is carried out by means of information organized, information and codefication studied, cases and contexts described, findings interpreted, and findings presented narratively. The study concluded that the construction of wood in the Tolaki vernacular house consisted of 12 (twelve) connective techniques as follows: first, peusu temomo, peusu kinalase, peusu pinewa’a, peusu pinepuhe, peusu niranggia, and peusu tundo ndowaea are included in the category of cross ties; second, peusu kinalili and peusu pinekalo are included in the category of dead cross ties; third, peusu pinepuhu, peusu sinemba, peusu mbekale, and peusu sinemba aso hara are included in the category of mobile cross ties.]]>
<![CDATA[PEMPROFILAN PELAKU TERORIS ANAK ]]>
<![CDATA[Saraswati Saraswati]]>;
<![CDATA[Elsafira Maghfiroti Resyanta]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.831
<![CDATA[The background of this study is to examine the profile of child terrorist and the motivation behind the crime of terrorism in children by using child development theory and sosial ecology theory. This research is a qualitative study using a phenomenology approach. The phenomenology approach aims to describe the meaning of the life experience of a terrorist child so that the level of belief or paradigm of the terrorist child changes, so to learn and understand it must be based on the point of view of a terrorist child as a subject who directly experiences the incident. The subject of this research is a child who commits a terrorist crime. Data collection techniques by conducting deep interviews, observation and documentation study. This research was conducted at the Juvenile Penitentiary Class I Tangerang (LPKA). The results of this study indicate that the profile picture of a child terrorist can be assessed based on the child's speaking style, behavior, motivation, beliefs, and experiences in the past. The main factor for a child committing a terrorist crime comes from the lack of figures and supervision from parents in their teens so that children look for other figures to be used as examples.]]>
<![CDATA[PENGARUH DUKUNGAN SOSIAL KELUARGA TERHADAP PSIKOLOGIS WARGABINAAN PEMASYARAKATAN ]]>
<![CDATA[Elsafira Maghfiroti Resyanta]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.855
<![CDATA[Correctional Institution is a place to carry out a formation for prisoners and correctional students. Based on data from the Directorate General of Prisons (Ditjenpas) as of March 2020 the number of prisoners in prison Class II Cibinong reached 1,465 people not all come from Cibinong and surrounding areas but also not a few who come from outside. This has become one of the factors of development to get support from the family. This research raised the issue of how the influence of family social support on the psychological of prisoners? This study aims to determine the effect of family social support on the behavior of prisoners. This research was conducted in Prison Class II Cibinong. This research used a quantitative approach research method. This research was conducted on March 2020. The data were obtained using questionnaire filling techniques. The process of taking research samples used the technique of Simple Random Sampling, which was a sampling method in which each individual has the opportunity to become a sample in research. After that, the data was collected by using questionnaire distribution techniques that have been prepared with the answer format on a Likert scale, in-depth interviews, and literature studies to obtain correct and detailed data and information. The results of this study indicate that family social support influences the behavior of prisoners. Inmates who get social support from their families will be more positive and have a calmer psychological.]]>
<![CDATA[BAHASA DALAM BINGKAI TRINITAS SUCI PIERRE BOURDIEU ]]>
<![CDATA[Hendra Hendra]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.868
<![CDATA[Language is a basic human need because it will help them to find their existence. The purpose of writing this article is to reveal the relationship between language and culture within the framework of Pierre Bourdieu's theory regarding habitus, the field, and capital. The purpose of this paper is to reveal the relationship between language and culture in everyday life. The research method that used in this article is a study of literature with classification and coding analysis and data interpretation followed by the conclusion arrangement. The finding in this study a Language then arises as a result of the construction of a culture and also constructed the culture itself: (1) language as an active and passive marker (gender structure); (2) language as a link between someone and something else (position mark); (3) language as sign of class and a strategy for discourse; and (4) language as a sign of change. Language is frame and framing the culture.]]>
<![CDATA[EKSISTENSI RITUAL MELAUT DI PUSARAN PAHAM KEAGAMAAN ]]>
<![CDATA[Erens Elvianus Koodoh]]>
<![CDATA[ ETNOREFLIKA: Jurnal Sosial dan Budaya Vol 9 No 2 (2020): Volume 9 Nomor 2, Juni 2020 ]]>
Publisher : <![CDATA[Laboratorium Jurusan Antropologi, Fakultas Ilmu Budaya, Universitas Halu Oleo ]]>
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DOI: 10.33772/etnoreflika.v9i2.962
<![CDATA[Going to sea is a must for fishermen to survive. On the one hand, going to sea guarantees economic survival and income sustainability. But on the other hand, fishermen are also faced with uncertainty at sea, because at sea many unexpected things can happen that can be life threatening. This uncertainty in the sea brings fishermen to a basic human instinct, which is trying to survive by minimizing and anticipating bad things that might happen while at sea. Fishermen are aware of their weaknesses and have high hopes for the protection of the ruler of nature, the Almighty. From this awareness, the ritual begins, namely the ritual or worship of the Almighty so that in addition to avoiding reinforcements, fishermen also hope to get sufficient results or even more as a gift from the Almighty. Sea-related rituals are very common in coastal areas and small islands in Southeast Sulawesi. As time goes by, technological developments and the spread of religious understanding, some people consider the rituals carried out by fishermen to be shirk behavior that doubles God so that it must be eliminated and return to the purity of religious teachings. Interviews and field observations are methods used in obtaining data. The findings of this study indicate that with the increase in religious understandings that tend to be "tough" on the ritual traditions of the sea, there is a conflict between the understanding of the ingrained traditional practice and religious understanding which tends to reject the cultural practices of the local community. In the end, the fishermen slowly left the tradition. In practice, the tradition of going to sea is considered AS a form of shirk. Some people and also religious groups reject the existence of the ritual tradition of fishing.]]>
