DOCSLIB.ORG

Group on Indigenous Populati

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Group on Indigenous Populati COMMISSIONON HUM AN RIGHTS Sub-commission on the Promotion and Protection or' Human Riches Workint: Group on Indigenous Populations Twenty-third session 1S-22 July 2005 Item -(bi of the provisionai agenda Principal thème: "indigenous peoples and the international and domestic protection of rradinonal knowledge". Oral statement pronounced by: Ghazali Ohorella B ANC S A AD AT ALIFURU Distinguish Mr Cha:r. Members of the Working Group, îndieenous brothers and sisters, Ladies and Gentlemen, From Maluku the ancestral grounds of the Alifunis and through me as an Anai Atifuru I ha'.e the honour to bring you warm fraternal greetings of my people the indigenous Aiifuru people and salute you with our traditional national greetings.... MES A\ The A! if unis are a people with their own nch traditional eustomary law and a go'.erning System that dated back since time immémorial. The traditional customarv law. called the adat istiadat, régulâtes, provides and protects. The cultural héritage is the core in the existence ofthe Alifurus. The adat not only régulâtes but also guaranîees the intemal bonding of the Alifunis and the identity of every one of them not onlv as an îndividual but also as a people. To the Alifurus adat means more than oniy un\\ ritten rules, it means the conduct of and attitude to life. Equally important is also the relation ofthe indigenous Alïfuru to their land. The Aiifuru people believe that the land is a right given to them by God {Upu Lanite). In this right lies the unity as an îndividual, family, tribe. and village community with the land. In the adat lies not only their origin. their birth grounds, and their rights but also their obligations. The adat istiadat or traditional customary law is the basis for a balanced existence within the Alifunis but especially also the harmony between the Aiifuru and his alam. Alain is his immédiate surroundings, the environment, the nature and everything that surrounds his being. The cultural héritage ofthe Alifunis is predominantly through oral transmission. The kepatas or traditional songs would transmit the history of the Aiifuru, accompanied only by the tifa. a traditional drum that symbolizes the beating of the heart of Mother ALIF History in a Nutmeg shell of the indigenous AUFURU people from MALUKU issued by; Bangsa Adat Aiifuru With headquarters in Musa Ina, Maluku Email: [email protected] lrnernational address: z'o P û.Box 11432 1001 GK Amsterdam The Netherlands TeL'fax: 00 31 516- 513593 Maiuku The AlifUru people The Indigenous ALIFURU people are the original inhabitants Language, appearance and culture of the Aiifuru peopie of MALUKU, the Moluccan islands. bear simiiarities to the peoples of the Pacific. The Alifurus like The Maiuku archipelago consist s of 999 islands and is the Papuans and the Aboriginals from Australia belong to situated between the Philippines, Australia, Easî Timor and the Melaneslan race. West Papua. Characteristics of the Melanesians are: brown to dark The larges) Moluccan islands are Halmahera, Ceram and brown skin color, curly to coarse hair and flat nose. While Buru, îollowed by the smaller islands of Ternate. Ambon, their language and culture are close io the natives of New Kei, Aiu and Tanirnbar. Zealand (Maori's), Hawaii, Samoa etc. Furthermore there are numeious smaller islands and aïolis, some inhabited others uninhabited. The ALIFURUS are semi nomadic tribes people that lived of hunting, fishing and the cultivation of spices. There are two main tribal divisions, the Pata SIWA and the Pata LIMA. Before invaded by western colonialists merchants from China and Arabia came to Maiuku to trade for the spices. The legendary name of "Sp/ce Islands'' for Maiuku dated from that fime. The mosf famous spices are: nufmeg, doves, cinnamon and pepper. The main or traditional food of the ALIFURUS is the sago that is derived from the sago free. From the sago tree cornes also fhe sageru that is brewed to an alcoholic drink. The Aiifuru people lived from hunting, fishing and cultivation of spices. The mosf famous spices from Maiuku are nufmeg, cinnamon, cloves and pepper. Before invaded by western colonialism, merchants from China and Arabia came to Maiuku fo trade for the spices. Our legendary name of 'the Spice Islands" originaied from that time. 2 The Adat Pata Siwa, Pata Lima The cultural héritage is the core in the existence of the ALIFURUS, and the adat, traditional law, the core of the In Maiuku ail believe that every Moluccan originated from cuiiural heriJage. the main island of Ceram. The adat not only régulâtes but also guarantees the internai bonding of the ALIFURUS and the identity of each of them Ceram is divided info two régions, fhe Alune and the not only as an individual but also as a people. Wemale and in two languages with the same names. To Ihe ALIFURU adai means more tban onJy unwritten fuies. If means the conducl of and attitude to life. The Aiune is considered from the Pata SIWA division, while The strength of such an internai binding is expressed in the Wemale is from the Pata LIMA division. so calied 'Pela'. Every isiand and/or région in Maiuku acknowledge thaï Pela is a relationship or brotherhood thaï exisfed (from time they belong to eifher the Pata SIWA or the Pata LIMA immémorial) and still exists today between two or more division. village communities. The norms and vaiues in fhe Pela relationship ru le the According to some siudy if is revealed that Maiuku has over conduct of the ALIFURU fowards one and another. 130 dialects derived from the Alune and Wemale Mutual assistance is an obligation and the Pela rnust dispiay languages. Of those 129 are living dialects and at least 3 correct behaviour fowards one another. are extinct. The forbidden infer-marriage could be regaraed as one of The lingua franco is the Melaju Pasar, a Malay Polynesian the most important norms in the Pela relationship. language mix. Equally important as the mutual binding is also tne relation This language is imposed by the Dutch colonialism as the of fhe indigenous Aiifuru fo their land one and only language to communicate with. The Aiifuru people believe that the land is a right given to them by God (Upu Lanîte). In this right lies the unity as an With fhe formation of the artificial enfity of Indonesia in indivîdual family, tribe, village community with the land. This 1950 also a new language has been created and calied is their origin, their birth grounds. Bahasa Indonesia. a language that is almo^i totally derived from the Melaju Pasar. The "adat" or traditional law is the basis for a balanced existence within the Aliturus but especially also the harmony between the indigenous Aiifuru and their environment the nature. 4 Republiek Maiuku Selatan Due to lack of internafionai attention, medicine and ln the 15th century western colonial powers carne to the weapons we were forced to change into guérilla warfare Moluccas and fought each other for control of the Spice and underground movements since i960. Islands. Aller England, Spain and Portugal Holland finally own and colonized Maiuku since 1599. Indonesia conquered large parts of fhe Moluccas and put them under Indonesian milifary occupation. On December 27, 1949, after 350 years of colonialism the Until this day fhe Republic of South Moluccas is under Dutch Government fransferred fhe sovereignty to fhe Uniled military occupation by Indonesia. States of Indonesia, a fédération of 16 staies. However, shortly hereafter one of the 16 fédéral states, Présent Situation namely the Java based Republic of Indonesia under • Javanization fhey teached us the AlifUru people to Sukarno, started to abolish the Fédération by force. think, act and behave like a Javanese. • Transmigration by thousands poor Javanese people Aware of the imminent danger and conscious of Sukarno's had been broughf over from Java fo the Moluccas. urge for expansionism fhe Moluccan people demanded • Thousands of Jihad warriors from oufside Maiuku were from their governing council to take immédiate steps to broughf info our country (from 1999 until now this safeguard their Freedom and Right of Self Détermination. procès is still going on) backed up by thousands of And so on April 25, 1950, the Republic of South Moluccas Indonesians soldiers heavily armed, they killed fhe was proclaimed conform the international Agreements that AlifUru people and desfroyed and robbed their were signed beiween fhe Dutch Government and ail belongings. parties concerned and to which also the United Nations • Ecological dissaster is at hand in Maiuku. were co-signatories. Multinational companies in coopéra ting with The Government of the Republic of South Moluccas Indonesias governnieni eut the frees of our forest, govemed without any disfurbance the Country. Our hundreds of acres of forest dissapeared. Our forests Constitution was decided upon. which exisf for thousands of years must take place for On August 17, 1950, approximately more than 4 monlhs their sawahs (rice fields). Indonesia also sold oursea after the Moluccan Déclaration of Independence, Sukarno to other countries (Japan, Taiwan), with their trawlers proclaimed the Unitarian State of Indonesia. they robbed our sea and destroyed fhe ecological balance. Dutch scientisfs in cooperating with some And on September 3rd the Indonesians troops came to Indonesians universities and funded by the Dutch aggress and invade the Republic of South Moluccas. govemment already make a study whether the For more than len years the Moluccan people fought an Banda sea can be used to dump nuclear wasfe. open armed struggle againsi Indonesia. 6 .
Load more

Recommended publications
  • A US-Indonesia Partnership for 2020: Recommendations for Forging
    A U.S.–Indonesia Partnership for 2020 Recommendations for Forging a 21st Century Relationship AUTHORS A Report of the CSIS Sumitro Murray Hiebert Chair for Southeast Asia Studies Ted Osius SEPTEMBER 2013 Gregory B. Poling A U.S.- Indonesia Partnership for 2020 Recommendations for Forging a 21st Century Relationship AUTHORS Murray Hiebert Ted Osius Gregory B. Poling A Report of the CSIS Sumitro Chair for Southeast Asia Studies September 2013 ROWMAN & LITTLEFIELD Lanham • Boulder • New York • Toronto • Plymouth, UK About CSIS— 50th Anniversary Year For 50 years, the Center for Strategic and International Studies (CSIS) has developed solutions to the world’s greatest policy challenges. As we celebrate this milestone, CSIS scholars are developing strategic insights and bipartisan policy solutions to help decisionmakers chart a course toward a better world. CSIS is a nonprofi t orga ni zation headquartered in Washington, D.C. The Center’s 220 full-time staff and large network of affi liated scholars conduct research and analysis and develop policy initiatives that look into the future and anticipate change. Founded at the height of the Cold War by David M. Abshire and Admiral Arleigh Burke, CSIS was dedicated to fi nding ways to sustain American prominence and prosperity as a force for good in the world. Since 1962, CSIS has become one of the world’s preeminent international institutions focused on defense and security; regional stability; and transnational challenges ranging from energy and climate to global health and economic integration. Former U.S. senator Sam Nunn has chaired the CSIS Board of Trustees since 1999. Former deputy secretary of defense John J.
    [Show full text]
  • THE BLOODSHED in NORTH HALMAHERA: Roots, Escalation, and Reconciliation
    THE BLOODSHED IN NORTH HALMAHERA: Roots, Escalation, and Reconciliation USMAN1 Abstract This paper aims to explain the conflict on North Maluku Island or North Halmahera in 1999 to be more specific. When compared with the conflict in Ambon, the conflict in North Halmahera is much greater in terms of the number of victims and material losses. There are several factors that influenced the conflict such as politics, economics and religion. It seems that politics and religion were the dominant underlying factors of the conflict.At that time, the mass media did not report the conflict effectively, so that the resolution of the conflict came too late and the conflict escalated and spread to the entire region of North Maluku. The most fundamental thing causing the conflict was associated with regional growth (pemekaran), namely the emergence of a new sub-district within the existing sub-district of Kao. The new sub-district was created by the Makian, who are migrants from the island of Kie Besi in North Maluku. They pushed the government to establish a new sub-district of Makian Daratan within the sub-district of Kao. The Pagu people,natives to the area, rejected the regional growth. There was a demonstration that ended in a fight between the Pagu and the Makian. Coincidentally, most of the Pagu are Christian and all of theMakian areMuslim. This led to religious issues becoming a factor with certain parties. As a result, this was a horizontal conflict wrapped with religious issues. In terms of methodology, this paper was written using a qualitative approach that produces descriptive data about the conflicts in North Halmahera.
    [Show full text]
  • Totobuang Music Function As a Means of Emphasizing Cultural Identity Ambon City Community
    Totobuang Music Function as a Means of Emphasizing Cultural Identity Ambon City Community Ketrina Tiwery1, Tjetjep Rohendi Rohidi2, Totok Sumaryanto3, Wadiyo4 {[email protected]} Graduate School, Universitas Negeri Semarang- Jawa Tengah, Indonesia Abstract. Totobuang music is a traditional Ambonese music that is usually used in various events both religious and customary rituals, with a major diatonic scale without a semi-tone / half tone. Totobuang itself consists of small gongs, amounting to 12-16 pieces, and is usually combined with a drums that sound rhythm while totobuang produce melodies. This study aims to analyze and understand the function of totobuang music as a means of emphasizing the cultural identity of Ambon City people. The method used is a qualitative method with data collection techniques of observation, interviews and document studies, and triangulation techniques for analyzing data. The results showed that totobuang music function as a confirmation of the cultural identity of Ambon City people as accompaniment music, entertainment, means of communication, and cultural continuity. Totobuang music describes identity with the cultural values contained in it as a cultural characteristic of Ambon City people. Keywords: Totobuang music, function, identity. 1. Introduction Totobuang music is an ensemble that has been formed as a result of acculturation that was born and has its roots and has various functions in the lives of its owner community, namely the people of Ambon City. According to the results of the study put forward by Alfons, in the research description of the totobuang tifa music ensemble, totobuang is a musical instrument derived from Javanese gamelan, as evidenced by its name (percussion) and its physical form which is the same as bonang in Javanese gamelan.
    [Show full text]
  • OCEANIA Oceania Is a Geographic Region That Is Made up of Thousands of Islands Throughout the Central and South Pacific Ocean
    1 Gallery Guide St. Louis, A Musical Gateway: OCEANIA Oceania is a geographic region that is made up of thousands of islands throughout the Central and South Pacific Ocean. It spans both the eastern and western hemispheres and includes the three island regions of Melanesia, Micronesia and Polynesia and the continent of Australia. This exhibit is the third in a series that celebrates St. Louis’ multicultural heritage communities. It features rare and beautiful instruments of the Far East and Oceania drawn from the Hartenberger World Music Collection of Historical Instruments Dr. Aurelia & Jeff Hartenberger, Karrie Bopp, Dr. Jaclyn Hartenberger and Kevin Hartenberger. 2 Oceania The tension and vitality of the people in the Oceania region of the world is reflected their rich musical traditions and in the skillful construction of their musical instruments. These instruments were made to accompany the telling of stories, and the singing and chanting of songs, as it is from these sources of knowledge that history of the old traditions and cultures were told and preserved. In the Melanesia region of Papua New Guinea and eastern Indonesia you will see the fancifully carved flutes, slit drums, the distinctive handheld hourglass drums, and a full-body fiber mask from the Asmat people of western New Guinea. Polynesian instruments include the many hand tapping gourd drums, flutes, shell trumpets and of course the Hawaiian ukuleles. From New Zealand are the Maori instruments that today, have all but disappeared. Micronesia includes the Palau Island ceremonial Triton shell trumpet, and from Australia, is the aboriginal people’s iconic didgeridoo accompanied by traditional clap sticks.
    [Show full text]
  • RENCANA PELAKSANAAN PEMBELAJARAN ( RPP ) KURIKULUM 2013 (3 KOMPONEN) REVISI (Sesuai Edaran Mendikbud Nomor 14 Tahun 2019)
    RENCANA PELAKSANAAN PEMBELAJARAN ( RPP ) KURIKULUM 2013 (3 KOMPONEN) REVISI (Sesuai Edaran Mendikbud Nomor 14 Tahun 2019) Satuan Pendidikan : SDN 1 Pagentan Singosari Kelas / Semester : IV (Empat) / 1 Tema 1 : Indahnya Kebersamaan Sub Tema 1 : Keberagaman Budaya Bangsaku Pembelajaran : 1 Alokasi Waktu : 1 Hari A. TUJUAN PEMBELAJARAN 1. Setelah membaca teks tentang keragaman budaya, siswa mampu mengidentifikasi gagasan pokok dan gagasan pendukung di setiap paragraf dari teks tersebut dengan mandiri. 2. Melalui kegiatan eksplorasi, siswa mampu menjelaskan cara menghasilkan bunyi dari beragam benda di sekitar dengan lengkap. B. KEGIATAN PEMBELAJARAN Alokasi Kegiatan Deskripsi Kegiatan Waktu Pendahuluan Guru memberikan salam dan mengajak semua siswa berdo’a 10 menit menurut agama dan keyakinan masing-masing. Religius Guru mengecek kesiapan diri dengan mengisi lembar kehadiran dan memeriksa kerapihan pakaian, posisi dan tempat duduk disesuaikan dengan kegiatan pembelajaran. Menginformasikan tema yang akan dibelajarkan yaitu tentang ”Indahnya Kebersamaan”. Nasionalis Guru menyampaikan tahapan kegiatan yang meliputi kegiatan mengamati, menanya, mengeksplorasi, mengomunikasikan dan menyimpulkan. Inti . Sebelum memulai pembelajaran, guru menayangkan gambar 150 anak-nusantara yang memakai baju tradisional.dan latar menit belakang gambar alat musik daerah nusantara (Mengamati) . Siswa diajak berdiskusi tentang Keragaman Budaya Indonesia. Guru mengajukan pertanyaan pembuka, dan siswa menjawab ( tanya jawab) - siapa di antara kalian yang berasal dari suku Sunda, Suku Jawa, Suku Minang, dan seterusnya. ( bertanya) . Siswa bersama teman sebangkunya saling bercerita tentang asal sukunya masing-masing (Mengkomunikasikan) . Guru menyampaikan kepada siswa bahwa mereka akan mendapatkan banyak informasi tentang keragaman budaya Indonesia dari teks bacaan yang akan dipelajari. Siswa kemudian diajak untuk membaca teks bacaan yang diberikan oleh guru. secara individual (eksplorasi) . Kegiatan dilanjutkan secara berkelompok.
    [Show full text]
  • Jailolo Bay Festival As a Model for Developing Cultural Tourism in West Halmahera
    INTERNATIONAL JOURNAL OF SCIENTIFIC & TECHNOLOGY RESEARCH VOLUME 7, ISSUE 9, SEPTEMBER 2018 ISSN 2277-8616 Jailolo Bay Festival As A Model For Developing Cultural Tourism In West Halmahera Abdul Halil Hi. Ibrahim, Muhlis Hafel, Iryani S. Lamasi Abstract: The purpose of this study was to analyze and describe the Strategy for the Implementation of the Jailolo Bay Festival conducted by the West Halmahera Tourism Office as a cultural tourism model. The design of this research method uses qualitative analysis which is a research procedure that produces descriptive data in the form of written or oral words from people and observable behaviors. Following the problems studied, illustrative study method was used. The data collection technique is carried out by interview and documentation study. The results of the research show that several implementation strategies are carried out including planning, partnership building, community capacity, and funding sources. The four stages of the success of the implementation of regional regulations (PERDA) on the Jailolo Bay Festival (FTJ) are built on all destinations so that until now Halmahera West tourism destinations continue to progress every year. Besides, with the progress of the target, it has a positive impact on the implementation of FTJ as a tourism promotion event. In 2018, FTJ entered as the top 100 national events. This achievement is the result of the work of the Tourism Office in realizing the PERDA FTJ mission. Thus, the stages of the FTJ PERDA Implementation strategy must be developed sustainably so that tourism human resources, partners, potential attractiveness, continue to be improved to give birth to West Halmahera as a friendly, safe, clean and refreshing destination for tourists.
    [Show full text]
  • Conflict Management in Indonesia
    June 2011 Conflict Management in Indonesia – An Analysis of the Conflicts in Maluku, Papua and Poso The Indonesian Institute of Sciences, Current Asia and the Centre for Humanitarian Dialogue The Centre for Humanitarian Dialogue (HD Centre) “Mediation for peace” The Centre for Humanitarian Dialogue (HD Centre) is an independent mediation organisation dedicated to helping improve the global response to armed conflict. It attempts to achieve this by mediating between warring parties and providing support to the broader mediation community. The HD Centre is driven by humanitarian values and its ultimate goal to reduce the consequences of violent conflict, improve security, and contribute to the peaceful resolution of conflict. It maintains a neutral stance towards the warring parties that it mediates between and, in order to maintain its impartiality it is funded by a variety of governments, private foundations and philanthropists. Cover images Front: World Indigenous Peoples Day, 9 August, Wamena in Papua. © Muridan Widjojo Back: A batik design from Indonesia. © iStockphoto Supported by the MacArthur Foundation Centre for Humanitarian Dialogue 114, rue de Lausanne Geneva 1202 Switzerland t + 41 22 908 11 30 f +41 22 908 11 40 e [email protected] w www.hdcentre.org © Centre for Humanitarian Dialogue, 2011 June 2011 Conflict Management in Indonesia – An Analysis of the Conflicts in Maluku, Papua and Poso The Indonesian Institute of Sciences, Current Asia and the Centre for Humanitarian Dialogue Copyright and credits Centre for Humanitarian Dialogue 114, rue de Lausanne Geneva 1202 Switzerland t + 41 22 908 11 30 f +41 22 908 11 40 e [email protected] w www.hdcentre.org © Centre for Humanitarian Dialogue, 2011 Reproduction of all or part of this publication may be authorised only with written consent and acknowl- edgement of the source.
    [Show full text]
  • Musik Tradisional Seni Budaya (Musik) Kelas X KD 3.4 Dan 4.4
    Modul Konsep, Bentuk dan Jenis Pertunjukan Musik Tradisional Seni Budaya (Musik) Kelas X KD 3.4 dan 4.4 @2020, Direktorat SMA, Direktorat Jenderal PAUD, DIKDAS dan DIKMEN 1 Modul Konsep, Bentuk dan Jenis Pertunjukan Musik Tradisional Seni Budaya (Musik) Kelas X KD 3.4 dan 4.4 KONSEP, BENTUK DAN JENIS PERTUNJUKAN MUSIK TRADISIONAL SENI BUDAYA (MUSIK) KELAS X PENYUSUN Dedy Hernawan, S. Pd SMAN 1 Sumedang @2020, Direktorat SMA, Direktorat Jenderal PAUD, DIKDAS dan DIKMEN 2 Modul Konsep, Bentuk dan Jenis Pertunjukan Musik Tradisional Seni Budaya (Musik) Kelas X KD 3.4 dan 4.4 DAFTAR ISI PENYUSUN .............................................................................................................................................. 2 DAFTAR ISI ............................................................................................................................................. 4 GLOSARIUM ............................................................................................................................................ 5 PETA KONSEP ........................................................................................................................................ 6 PENDAHULUAN ..................................................................................................................................... 7 A. Identitas Modul .............................................................................................................................................. 7 B. Kompetensi Dasar ........................................................................................................................................
    [Show full text]
  • Sasi Lompaóã ,!73 !.$ %#/./-)# )-02/6%-%.4 Sostones Y
    NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 6, June -2020 THE LOCAL LAW INSTRUMENT BASED ON LOCAL WISDOM IN MALUKU, òSASI LOMPAóã ,!73 !.$ %#/./-)# )-02/6%-%.4 SOSTONES Y. SISINARU, VONDAAL V. HATTU MARTINUS J. SAPTENNO 1Law Faculty, Pattimura University Jl. Ir. Martinus Putuhena, Poka, Ambon, Maluku, Indonesia 97233 *Corresponding author email: [email protected] ABSTRACT: Lompa in the Haruku village. Such instrument Customary law is a law system known will solve the difficulties of the Haruku in the social life environment in Indonesia as villagers to preserve the local wisdom that well as in another countries. The source of they usually known as Sasi Lompa. customary law is unwritten law regulations KEYWORDS: Customary Law, Sasi Lompa, which are grown, developed, and maintained Local Wisdom, Regional Regulation. by the legal awareness of the world people. Moreover, customary law is closely related to PURPOSE OF STUDY: culture. The purpose of this study is to examine the The meaning of culture is a way of life role of the Regional Government in providing that is found in a group of people in a legal instruments that regulate sasi on Haruku community who developed, and passed down village. from one generation to another generation. Culture also regulates human behavior in METHODOLOGY: interacting with other humans so that each The research method is the procedure for person understands what the needs to be how a research will be carried out. Considering conducted. this research is a legal research, the research The implementation of Sasi in Haruku method used is a legal research method.
    [Show full text]
  • CHRISTIANITY in PAPUA Christianity in Papua
    CHAPTER EIGHT CHRISTIANITY IN PAPUA Christianity in Papua (successively called Papua land or Tanah Papua, Nieuw Guinee, Nederlands Nieuw Guinea, Irian Barat, Irian Jaya, West Irian Jaya/ Papua and West Papua) represents the response of Papuans to the introduction of the Christian faith by missionaries, mainly from the Netherlands, Germany and the United States. To understand this response we must provide some introduction to the characteristics of Melanesian and Papuan culture and reli- gion. Th e history of Christianity in Papua is quite diff erent from that of most other parts of Indonesia. Until the last decades of the twentieth century there was hardly any active political role by Muslims. Missionary work started in the 1850s and has continued slowly since then. About the early 1960s Christianity was the dominant religion of the people and of the government. Papua still is the province with the highest percentage of Christians in the population. Christian mission began in Papua in 1855, almost half a century before the Dutch colonial government entered the territory to establish its fi rst permanent government posts there. Systematic external interference in Papuan indig- enous political and social institutions came late and has been, until recently, quite limited. Traditional ways of life could be preserved, especially in the Highlands, where 40% of the Papuans live. Only in the early 1960s did the Indonesian Government and army begin to intervene intensively, oft en using considerable violence, in the culture, religion and economy of the Papuans. Th is was strongly resisted by the Papuans, who used Christian values and concepts in their struggle for freedom.
    [Show full text]
  • Tradisi Dama Nyili-Nyili Dalam Masyarakat Tidore Kepulauan
    Jurnal Artefak Vol.6 No.2 September 2019 https://jurnal.unigal.ac.id/index.php/artefak TRADISI DAMA NYILI-NYILI DALAM MASYARAKAT TIDORE KEPULAUAN Farida Yusuf 1, Sidik Dero Siokona 2, Jamin Safi 3 Program Studi Pendidikan Sejarah STKIP Kie Raha, Ternate, Maluku Utara, Indonesia Jl.Stkip kie raha, Sasa, Ternate Sel., Kota Ternate, Maluku Utara E-mail: [email protected], [email protected], [email protected] Sejarah Artikel: Diterima 2-7-2019, Disetujui 2-8-2019, Dipublikasikan 7-9-2019 Abstrak Penelitian ini bertujuan untuk mengetahui persepsi masayarakat Tidore Kepulauan, proses serta nilai-nilai dalam tradisi Dama Nyili-nyili pada masyarakat Tidore Kepulaun. Metode yang digunakan adalah metode kualitatif. Hasil penilitian menunjukan bahwa masyarakat Tidore Kepulauan masih berpegang teguh pada adat dan tradisi leluhurnya karena memiliki makna dalam tata kehidupan masyarakat seperti tradisi dama nyili-nyili. Tradisi dama nyili-nyili adalah tradisi berkeliling masyarakat Tidore dengan membawa dama (obor) dan paji (bendera) dengan mengunjungi wilayah-wilayah atau daerah-daerah kesultanan Tidore. Proses ritual dama nyili-nyili diawali dengan sogoroho gunyihi (membersihkan tempat) yang digunakan sebagai tempat berlangsungnya ritual, kemudian dilanjutkan dengan ratib taji besi (dabus). Ratib taji besi merupakan bagian dari dzikrullah atau mendoakan keselamatan dan kesejahteraan sultan, boki, (permaisuri), bobato, dan rakyat di Kesultanan Tidore. Setelah prosesi tersebut dilanjutkan dengan upacara kota paji (pelepasan bendera) dan dama. Upacara pelepasan dama dan paji diarak secara bergantian dari soa ke soa menuju kadato kie atau keraton kesultanan Tidore yang berkedudukan di Soasio. Nilai-nilai dalam tradisi dama nyili antara lain nilai-nilai religius dan persatuan. Nilai religius bermakna bahwa selalu mendekatkan diri kepada Allah SWT dan memohon kepada-NYA agar dijauhkan dari musibah.
    [Show full text]
  • Modul Seni Budaya (Musik) Kelas X KD 3.1 Dan 4.1
    Modul Seni Budaya (Musik) Kelas X KD 3.1 dan 4.1. JENIS DAN FUNGSI ALAT MUSIK TRADISIONAL SENI BUDAYA(MUSIK) KELAS X PENYUSUN Naning Widayati, M.Pd SMAN 2 Bandar Lampung @2020, Direktorat SMA, Direktorat Jenderal PAUD, DIKDAS dan DIKMEN 1 Modul Seni Budaya (Musik) Kelas X KD 3.1 dan 4.1. DAFTAR ISI PENYUSUN ................................................................................................................................ 1 DAFTAR ISI ............................................................................................................................... 2 GLOSARIUM ............................................................................................................................... 3 PETA KONSEP .......................................................................................................................... 4 PENDAHULUAN ...................................................................................................................... 5 A. Kompetensi Dasar dan IPK .................................................................................... 5 B. Deskripsi Singkat Materi ....................................................................................... 5 C. Prasyarat ..................................................................................................................... 5 D. Petunjuk Penggunaan Modul .............................................................................. 5 E. Materi Pembelajaran .............................................................................................
    [Show full text]