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Women and Sustainability of Seaweed Farming in Southeast Sulawesi

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Women and Sustainability of Seaweed Farming in Southeast Sulawesi International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451 Women And Sustainability Of Seaweed Farming In Southeast Sulawesi Wa Ode Sifatu Anthropology Department, Cultural Science Faculty, Halu Oleo University, Indonesia. Abstract The purpose of this study is to look at the role of women in the sustainability of seaweed farming in Southeast Sulawesi. The theory for reading research data is Foucault's thinking about power with ethnographic methods. Women have the ability as individual capacities in society. Women work hard to build stable community life. The double burden of women as household managers and seaweed farmers does not become a barrier to creativity. Openness between men and women about what is and is not allowed outside of nature does not apply to seaweed farming. Women's initiatives are often ignored and receive less attention in policymaking. Women can criticize the knowledge of agricultural instructors— women as key actors in the sustainability of seaweed farming. The attitude of openness in the household to be optimally improved. Women as valuable assets need to be continuously explored and forged for development needs. INTRODUCTION The current of globalization has grown and developed beyond the borders of a country's territory. Fundamental changes in various sectors of society, nation, and state, including the role of women (see Ong, 1987). In contemporary life, multiple forms of contestation demand the ability and readiness of all components of society, also sometimes cause various resistance (see Ibrahim, F. And Al-Matalka M.2014). Understanding the strength of women in the community starts at home (see Abu-Lughod, 1993, Center for Sociological Studies) FISIP UI. 2013, P.T. Mekaro Daya Mandiri.2013). The ability of women in the nation and state (see Windarti, D. et al. 2014) is not in doubt. Globalization is an arena and a reference for contestation in society, although it sometimes contradicts customs (see William Graham Sumner, 1840-1910) about morals/customs and culture (see Kontjaraningrat, 2003). Cultures that distinguish the roles of women and men in a society (see Robinson, 1987; Sutrisno, 1981; Symmers, 1964; Wieringa, Saskia, 1992). R. A. Kartini has initiated the problem of the role of women in Indonesia (see Pane, 1972; Purwanto, 2014, Winarno, 2014; Aberianto, 2014, Jones, Carla. 2010). In Indonesia, there are already ministries for women and children (see Indonesian Ministry of Women's Empowerment and Child Protection, 2014). However, contemporary Indonesian people have forgotten the name R. A. Kartini as a champion of equality for women and men because their socialization has been stalled by the government since Bachtiar's writings (1990) appeared. The article criticizes 'cult' R.A. Kartini as Indonesia's national hero with consideration of Java and outside Java. As a result, the Indonesian government replaced it with Mother's Day celebrations every year (Isnanto, 2014). The socialization of the values of the struggle of heroic women should continue to be carried out to become their habitus and field in Indonesia as Bourdieu's concept of power (1976; 1983; 1984). Bachtiar's (1990) criticism compared R.A.'s fighting values. Kartini with the fighting benefits of Sultanah Seri Ratu Tajul Alam Safiatuddin Johan Sovereign from Aceh and Siti Aisyah We Tenriolle from South Sulawesi. The process does not consider the younger generation's habitus, history, and culture. This condition is also disturbing in the Province of Southeast Sulawesi (Southeast Sulawesi). The Province of South-East Sulawesi does not document national heroes from among women; even men are still in the process of proposals. The Province of South-east Sulawesi has a more extensive sea than land, so South-east Sulawesi is the second-largest seaweed supplier in Indonesia (Department of Maritime Affairs and Fisheries, Southeast Sulawesi Province, 2014, and (Aslan, LOM, et al., 2015). Until 2013 Southeast Sulawesi was able to produce 1,147,935 tons of seaweed Seaweed farmers in South-east are carried out by all members of the nuclear family and extended family, both men and women, but the role of women in seaweed 1444 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451 farming has not been studied so far. The sea is attractive so that it looks at obstacles, opportunities, and find solutions to fix it going forward. LITERATURE REVIEW Seaweed is a leading international marine aquaculture commodity (Chennubotla, V.S.K., at all, 2013). Indonesia is the largest seaweed producer country in the world since 2008, which was previously dominated by the Philippines (Hurtado et al., 2014). This success is due to national policies that place seaweed as the primary commodity in the fisheries sector in Indonesia. The Coordinating Minister for Maritime Affairs targeted domestic seaweed production in 2019 to reach 22, 17 million tons (Kemenko Maritime, 2015). Whereas for 2015, Indonesia's seaweed production is targeted to reach 12.25 million tons (D.G. of Aquaculture, KKP, 2015). Indonesia and Southeast Sulawesi have succeeded in increasing seaweed production. Research on seaweed in Southeast Sulawesi has been widely carried out by experts. Nur, Rahmah, and Batoa (2017: 61-82) find that seaweed farmers play a similar role in homogeneous Bajo ethnicity, which is lower than multi-ethnic Bajo ethnicity. Batoa, Hartina, et all (2008: 31-38) examine the competence of seaweed farmers. Riani, Irdam, et all (2015: 31-44) discusses the welfare of seaweed farmers in terms of the exchange rate of the rupiah against the dollar. Asimu, Muh. Feisal Ariwiguna and Rian Dwi Hapsari (2018: 31-42) saw the government's efforts and obstacles in empowering seaweed farming communities. Tahir, Rahmawati (2019: 134-146) forms of the role of women in seaweed farming activities. Abdullah, Sukmawati, et all (2012: 34-42) examines the application of appropriate technology to seaweed farmers in coastal areas, which have been less productive. Syarif, Asriyanti, and Khaeriyah Darwis (2018: 222-229) examined the role of women seaweed farmers in improving the household economy. Among the researchers mentioned above have not reviewed the part of women seaweed farmers from the aspect of sustainability, so this research is vital to do. The theory for reading this research data is Foucault's thinking about discourse. In acting influencing others so that others agree with him. How do women play the dialogue in seaweed farming in Southeast Sulawesi? The mastery and mental arrangement of women and men over their bodies can be achieved only through the effect/impact of investment in the form of disciplining people according to custom in seaweed farming. Foucault put forward the concept of episteme, which is a way of looking at things from the framework of discourse that dominates at any time and in history and somewhere so that humans have a frame of mind or a view of the world of women and men. This episteme will guide researchers to obtain information about how a discourse (in written and oral) can or successfully dominate other discourses regarding the applicability of seaweed management in their households. Foucault argues if we want to understand human behavior at a particular place and time, find discourses that dominate there. The conversation can be obtained in real or pseudo. It can be captured by the five senses through writing on banners, in leaflets, or verbally in public places (in markets, in hospitals, at schools, in sports fields, installs, installs, at parties, and all that must be dug out in a manner that is careful as to how archaeologists work to construct past cultures, this opinion will guide researchers to get information such as how women and men take care of seaweed plants so that they succeed or fail to harvest. Resistance to definitions of truth and error, good and bad, continue to emerge and live in everyday human life everywhere. Humans must be struggling to live, earn a living, and win a better discourse. This opinion will guide researchers to obtain information about how the roles, what is permissible and not, what is right and wrong because men and women are on seaweed farmers. For Foucault, specifically about the mind, found not only in the act of diagnosis, but added to the urge to carry out a change in the capital in seeing a situation, not only as something given but in the time of equality between men and women as a question all human. Action is a transformation of capital from a problematization, which is a general historical and social situation-defined by power relations of men and women, as all situations that are united with the relationships of right and wrong play, a diacritical sign of the class part of the case- situation - as is the network of answers to that situation. The above opinion will guide the researcher to get information about whose derivatives, what educational background, and which groups are considered right and wrong for seaweed farming. 1445 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 7, (2020), pp. 1444-1451 RESEARCH METHODS This research uses Foucault's thought (1926-1984) about discourse with ethnographic methods (Malinowski, 1961), which emphasizes the emic perspective with involved observation techniques, in- depth interviews, delving into documents, triangulation, interpreting and analyzing information. Finally, it can present knowledge produced through a process of social interaction that takes place intensively from day to day, week to week, and in a relatively long period between researchers and seaweed farming communities. Through ethnography, we can open ourselves up and learn from each other and share, not only attention, joy, enthusiasm, disappointment, sadness, and despair, in responding to various successes and failures in seaweed farming.
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