Preliminary Study on Worldviews
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From the Jungles of Sumatra and the Beaches of Bali to the Surf Breaks of Lombok, Sumba and Sumbawa, Discover the Best of Indonesia
INDONESIAThe Insiders' Guide From the jungles of Sumatra and the beaches of Bali to the surf breaks of Lombok, Sumba and Sumbawa, discover the best of Indonesia. Welcome! Whether you’re searching for secluded surf breaks, mountainous terrain and rainforest hikes, or looking for a cultural surprise, you’ve come to the right place. Indonesia has more than 18,000 islands to discover, more than 250 religions (only six of which are recognised), thousands of adventure activities, as well as fantastic food. Skip the luxury, packaged tours and make your own way around Indonesia with our Insider’s tips. & Overview Contents MALAYSIA KALIMANTAN SULAWESI Kalimantan Sumatra & SUMATRA WEST PAPUA Jakarta Komodo JAVA Bali Lombok Flores EAST TIMOR West Papua West Contents Overview 2 West Papua 23 10 Unique Experiences A Nomad's Story 27 in Indonesia 3 Central Indonesia Where to Stay 5 Java and Central Indonesia 31 Getting Around 7 Java 32 & Java Indonesian Food 9 Bali 34 Cultural Etiquette 1 1 Nusa & Gili Islands 36 Sustainable Travel 13 Lombok 38 Safety and Scams 15 Sulawesi 40 Visa and Vaccinations 17 Flores and Komodo 42 Insurance Tips Sumatra and Kalimantan 18 Essential Insurance Tips 44 Sumatra 19 Our Contributors & Other Guides 47 Kalimantan 21 Need an Insurance Quote? 48 Cover image: Stocksy/Marko Milovanović Stocksy/Marko image: Cover 2 Take a jungle trek in 10 Unique Experiences Gunung Leuser National in Indonesia Park, Sumatra Go to page 20 iStock/rosieyoung27 iStock/South_agency & Overview Contents Kalimantan Sumatra & Hike to the top of Mt. -
The Meaning of Spaces in Toraja Traditional House Sisilia Mangopo1*
Advances in Social Science, Education and Humanities Research, volume 436 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019) The Meaning of Spaces in Toraja Traditional House Sisilia Mangopo1* 1 Departemen Ilmu Linguistik, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia, Indonesia *Corresponding author. Email: [email protected] ABSTRACT This paper aims to explain the meaning of spaces in Toraja's traditional house known as Tongkonan. In every society, the spatial codes playing an important role to identify the structural meaning and functions of spaces. Tongkonan consists of three parts; they are the main house, the yard, and the barn. The part that discussed in this study is the yard called tarampak. The choice of tarampak as the source of research data because of its function as the center of ceremonies in Toraja community. The method that is used in this study uses descriptive qualitative. The data analyzed based on Danesi Perron's analysis of public spaces and sacred spaces. The result of the research shows that speech-utterances in rites are used to give function to space. Each part will be interpreted based on the type of ritual held and the speech that contained in the ritual. A type of space in Toraja society does not settle but can change based on the functions given. Keywords: Tongkonan, space, tarampak, ritual In addition to the shape of the building, one part of the 1. INTRODUCTION tongkonan that plays a major role in the life of the Toraja community is the yard called tarampak located in the Tana Toraja is one of a famous tourism destination located middle between banua toraya and alang. -
Hassles to Get a Glimpse of Torajan Culture
E N G I N E E R ' S E N G I N E E R ' S Adventures Hassles to Get a Glimpse of Torajan Culture Ir. Chin Mee Poon www.facebook.com/chinmeepoon Ir. Chin Mee Poon is a retired civil engineer who derives a great deal of joy and satisfaction from travelling to different parts of the globe, capturing fascinating insights of the places and people he encounters and sharing his experiences with others through his photographs and writing. Makassar by road, but there After spending two nights in is no direct public transport Mamasa, we left for Rantepao in between these two places. Tana Toraja in a car with a capacity We had to break the journey for 7 passengers. Scheduled to pick at Polewali, 246km from us up at the hotel at 7 a.m., the driver Makassar. Taking the advice showed up more than one hour late. of our hotel receptionist, There were already 4 other passengers we took a Grab car early in the car and the front seat that I one morning to go to Daya reserved through the hotel was taken Bus Terminal some 20km by a woman. The driver used the northeast of the city but direct way, going over the mountain there was not a single bus range between Mamasa and Tana there. After waiting for Toraja. Before this road was opened some time, we acceded a few years ago, we would have had to a man’s suggestion to to backtrack south to Parepare and go in a passenger car. -
The Instructional Design of Ethnoscience-Based Inquiry
Journal for the Education of Gifted Young Scientists, 8(4), 1493-1507, Dec 2020 e-ISSN: 2149- 360X youngwisepub.com jegys.org © 2020 Research Article The instructional design of ethnoscience-based inquiry learning for scientific explanation about Taxus sumatrana as cancer medication Sudarmin S.1, Diliarosta Skunda2, Sri Endang Pujiastuti3, Sri Jumini4*, Agung Tri Prasetya5 Departement of Physics Education Program, Universitas Sains Al-Qur’an, Indonesia Article Info Abstract Received: 09 August 2020 The ethnoscience approach is carried out by integrating local wisdom culture in science Revised: 23 November 2020 learning. The Minang community believes that the Taxus sumatrana plant is a cancer drug. Accepted: 07 December 2020 But they have not been able to explain its benefits conceptually based on scientific inquiry Available online: 15 December 2020 with relevant references. This study aims to solve these problems through (1) designing Keywords: ethnoscience-based inquiry learning to study the bioactivity of Taxus sumatrana; and (2) Cancer medication describe scientific experiments on plants as cancer drugs. This research includes Ethnoscience-based inquiry learning qualitative research to reconstruct scientific explanations based on local wisdom. The Instructional design data were obtained through observations at the research location regarding community Scientific explanation local wisdom and laboratory activities including isolation, phytochemical identification, Taxus sumatrana and chemical structure testing using Perkin Elmer 100 -
Social Organization of Crop Genetic Diversity. the G × E × S Interaction Model
Diversity 2012, 4, 1-32; doi:10.3390/d4010001 OPEN ACCESS diversity ISSN 1424-2818 www.mdpi.com/journal/diversity Article Social Organization of Crop Genetic Diversity. The G × E × S Interaction Model Christian Leclerc 1,* and Geo Coppens d’Eeckenbrugge 2 1 CIRAD, UMR AGAP, Avenue Agropolis, TA A 96/03, Montpellier 34398, France 2 CIRAD, UMR 5175 CEFE, 1919 Route de Mende, Montpellier 34293, France; E-Mail: [email protected] * Author to whom correspondence should be addressed; E-Mail: [email protected]; Tel.: +33-467-61-71-16; Fax: +33-467-61-56-05. Received: 25 October 2011; in revised form: 28 November 2011 / Accepted: 12 December 2011 / Published: 21 December 2011 Abstract: A better knowledge of factors organizing crop genetic diversity in situ increases the efficiency of diversity analyses and conservation strategies, and requires collaboration between social and biological disciplines. Four areas of anthropology may contribute to our understanding of the impact of social factors on crop diversity: ethnobotany, cultural, cognitive and social anthropology. So far, most collaborative studies have been based on ethnobotanical methods, focusing on farmers’ individual motivations and actions, and overlooking the effects of farmer’s social organization per se. After reviewing common shortcomings in studies on sorghum and maize, this article analyzes how social anthropology, through the analysis of intermarriage, residence and seed inheritance practices, can contribute to studies on crop genetic diversity in situ. Crop varieties are thus considered social objects and socially based sampling strategies can be developed. Such an approach is justified because seed exchange is built upon trust and as such seed systems are embedded in a pre-existing social structure and centripetally oriented as a function of farmers’ social identity. -
Shadows in the Field Second Edition This Page Intentionally Left Blank Shadows in the Field
Shadows in the Field Second Edition This page intentionally left blank Shadows in the Field New Perspectives for Fieldwork in Ethnomusicology Second Edition Edited by Gregory Barz & Timothy J. Cooley 1 2008 1 Oxford University Press, Inc., publishes works that further Oxford University’s objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright # 2008 by Oxford University Press Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Shadows in the field : new perspectives for fieldwork in ethnomusicology / edited by Gregory Barz & Timothy J. Cooley. — 2nd ed. p. cm. Includes bibliographical references and index. ISBN 978-0-19-532495-2; 978-0-19-532496-9 (pbk.) 1. Ethnomusicology—Fieldwork. I. Barz, Gregory F., 1960– II. Cooley, Timothy J., 1962– ML3799.S5 2008 780.89—dc22 2008023530 135798642 Printed in the United States of America on acid-free paper bruno nettl Foreword Fieldworker’s Progress Shadows in the Field, in its first edition a varied collection of interesting, insightful essays about fieldwork, has now been significantly expanded and revised, becoming the first comprehensive book about fieldwork in ethnomusicology. -
Vernacular Architecture and Culture in the Nusantara: the Symbolic and Material Expressions of Home of the Tana Toraja, Minahasa, Dayak and the Balinese
R VERNACULAR ARCHITECTURE AND CULTURE IN THE NUSANTARA: THE SYMBOLIC AND MATERIAL EXPRESSIONS OF HOME OF THE TANA TORAJA, MINAHASA, DAYAK AND THE BALINESE RISET KERJASAMA LUAR NEGERI UNIVERSITAS UDAYANA 2017 2. Aims of study • the Toraja, Minahasa and Dayak people in - how they take physical and symbolic form. • the relationship between social forms and spatial forms will take precedence, what are referred to as socio-spatial structures within the social science community. • The basic assumption here is that physical forms do not have a life of their own, uninformed by social process, and the aim here is to adopt this principle as a guiding vector in the study. 2. Aims of study • identification of social structure, belief systems and their relationship to architecture in the broadest sense of the term • An inductive study • a comparative study is necessary in order to highlight contrasts and similarities, and as far as is possible to reinforce both commonality and difference between an alien culture and one that is part of the life of this author and researcher 3. Research stage First year, taking a case study of Home of the Torajan People In Sulawesi Island-Indonesia 4. Research Products Journal Article Publication Suartika, GAM, Zerby, J, Cuthbert, AR (in press) ‘Doors of Perception to Space, Time-Meaning: Ideology, Religion, and Aesthetic in Balinese Development’ Space and Culture (SAC) Journal, Sage Publication International Seminar 2nd Geoplanning International Seminar 9-10 August 2017, Solo Surakarta Suartika, GAM (2017) ‘Global -
Evangelism Program As the Main Strategy of Church Growth in Grace Bible Church of Mamasa, West Sulawesi
e-ISSN 2715-0798 https://ejournal.sttgalileaindonesia.ac.id/index.php/ginosko Volume 1, No 2, Mei 2020 (98-106) Evangelism Program as the Main Strategy of Church Growth in Grace Bible Church of Mamasa, West Sulawesi Agus Marulitua Marpaung Institut Agama Kristen Negeri Manado [email protected] Abstraksi: Evangelism is one of God’s programs to His People. Church as the gathering of God’s People should put attention for this matter. This research through qualitative research methodology describes how far the evangelism program may effect church growth in Grace Bible church of Mamasa. The church should consider Geographical, Social and cultural aspects of Mamasa regency in order to plan and making strategy of evangelism. Within ten years Grace Bible Church of Mamasa has growth as an established church where evangelism is the main strategy for Church Growing. Keywords: church; church growth; evangelism; Grace Bible Church INTRODUCTION Research Background Church is the gathering of people whom called from the darkness unto God’s Light. John Stott said that,” Church is believer, the gathering of people, who show the existence, solidarity, and their difference with another gathering only with one thing, God’s calling.1 Evangelism is one of God’s calling to the church.2 Proclaiming God’s love to the world that God has manifested His love through the life of Jesus Christ. Jesus Christ has died on the cross to pay the penalty of Sin, then He has risen from the dead to fulfill all God’s planning for the salvation of the World. -
HIKMATUNA 2503-3042 (Online) Journal for Integrative Islamic Studies Published By: Pascasarjana Institut Agama Islam Negeri Pekalongan
Vol. 7 No. 1 2021 HIKMATUNA ISSN: 2460-531X (Print) 2503-3042 (Online) Journal for Integrative Islamic Studies Published by: Pascasarjana Institut Agama Islam Negeri Pekalongan Building Religious Tolerance Through Character Education Based on Local Wisdom of Bugis Culture Yunus Article History [email protected] Submitted: 16-01-2021 Pamulang University Reviwed: 07-05-2021 Aproved: 30-06-2021 Abstract This study focuses on the issue of the relevance of Bugis culture in creating a tolerant religious community through character education. This is nothing but a contribution to religious tolerance which has recently been eroded due to primordial issues, ethnicity and so on. This research is an qualitative research with ethnography approach. Overall, the authors note that local wisdom of Bugis culture is quite effective, this can be seen in the application inside the classroom and outside the classroom and not an obstacle to creating a tolerant religious community. The local wisdom held in the Bugis culture above in fact has the values of empathy, compassion, togetherness, respect for differences, willing to sacrifice, giving opportunities to others and being patient in acting. In addition, the local wisdom that is cultivated by the Palopo Community, especially the Bugis, when used as the basis for developing character education in universities is in line with the plurality values that characterize this nation. Thus, local wisdom can make universities more characterized and at the forefront in promoting cultural values for progress and development at the national and international levels. Keywords: Culture, Education, Religious Pluralism, Bugis URL: http://e-journal.iainpekalongan.ac.id/index.php/hikmatuna/article/view/3352 DOI: https://doi.org/10.28918/hikmatuna.v6i2.3352 Abstrak Penelitian ini berfokus pada persoalan relevansi budaya Bugis dalam mewujudkan komunitas Agama yang toleran melalui pendidikan karakter. -
Some Definitions of Culture Language and Culture in the Deaf Community
Some Definitions Of Culture Language and Culture in the Deaf Community [C]ulture, that is,... the socially inherited assemblage of practices and beliefs that determines the texture of our lives. (Sapir, Language, 1921) An organization of conventional understandings manifest in act and artifact, which, persisting through tradition, characterizes a human group. (Redfield, quoted in Ogburn & Nimkoff, Sociology, 1940) Culture is essentially a construct that describes the total body of belief, behavior, knowledge, sanctions, values, and goals that mark the way of life of any people. That is, though a culture may be treated by the student as capable of objective description, in the final analysis it comprises the things that people have, the things they do, and what they think. (Herskovits, Man and His Works, 1948) [Culture is] the various standards for perceiving, evaluating, believing, and doing that... [a person] attributes to other persons as a result of his experience of their actions and admonitions.... Insofar as a person finds he must attribute different standards to different sets of others, he perceives these sets as having different cultures. (Ward Goodenough, Culture, Language, and Society, 1981) A society’s culture consists of whatever it is one has to know or believe in order to operate in a manner acceptable to its members.... Culture Is not a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather an organization of these things. It is the forms of things that people have in mind, their models for perceiving, relating, and otherwise interpreting them.” (Goodenough, Cultural Anthropology and Linguistics, 1957) .. -
AN ETHNOLINGUISTIC STUDY of NIITSITAPI PERSONAL NAMES By
AN ETHNOLINGUISTIC STUDY OF NIITSITAPI PERSONAL NAMES by CAROL GAYE LOMBARD submitted in fulfilment of the requirements for the degree of MASTER OF ARTS – WITH SPECIALISATION IN SOCIOLINGUISTICS at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROF LA BARNES JOINT SUPERVISOR: MR R HEAVY HEAD NOVEMBER 2008 Summary This dissertation examines the uses, functions, and meaningfulness of traditional personal names and naming practices in Niitsitapi (Blackfoot Indian) culture. The current study indicates that Niitsitapi personal names appear to play a major role in capturing and conveying various aspects of traditional Niitsitapi sociocultural knowledge. Niitsitapi personal names thus appear to form an integral part of Niitsitapi oral tradition, and also seem to play a powerful role in establishing and maintaining Niitsitapi conceptualisations of individual, as well as social and cultural, identity. This dissertation supports the position that, in addition to their nominative function, names contain and communicate sociocultural meaning, based on their associations with a wide range of non-linguistic factors which form part of the sociocultural environment within which they are used. The methodological approach stresses the importance of studying personal names in cultural context and strongly emphasises the use of indigenous knowledge as a means of explaining personal naming phenomena from a native cultural perspective. Key terms Onomastics; Personal names; Naming practices; Native American; Niitsitapi; Blackfoot; Ethnoscience; Ethnolinguistics; -
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Journal of Arts & Humanities Volume 07, Issue 09, 2018: 09-13 Article Received: 30-07-2018 Accepted: 26-08-2018 Available Online: 17-09-2018 ISSN: 2167-9045 (Print), 2167-9053 (Online) DOI: http://dx.doi.org/10.18533/journal.v7i9.1463 Functions and Types of Tau-Tau Statue as Torajan Identity in South Sulawesi Indonesia Karta Jayadi ABSTRACT This research explores tau-tau statue as identity by looking at function, meaning, and rituals. Tau-tau is the statue that represents a Torajan noble family who has passed away. The findings of this study reveal that tau-tau is one of the main equipment in the funeral (rambu solo') only for high nobility (tana' bulaan). The ritual use of this tau-tau is that after the funeral ceremony is completed, only tau- tau nangka (statue from jackfruit) stored on the cliffs in line with preceded tau-tau, while the tau-tau lampa (statue from mixed of wood) and batelepong (statue for everyone) thrown away after the funeral ceremony is completed. This is because the raw materials of tau-tau lampa and batelepong only made of packing cloth on a bamboo frame that is only temporarily as part of a series and at the funeral ceremony took place. In the beginning, tau-tau was prayed and lamented by families and communities of Torajan Aluk to Dolo, but in line with people left Aluk to Dolo by the Torajan community and switch to embrace Christianity and Islam. Because of this, ritual of tau-tau Aluk to Dolo in rambu solo (funeral ceremony) is not related to rituals and ancestors’beliefs.