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ISSN: 1693-2099, Volume 1, No. 3, April 2003
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Dr. J.R. Mansoben, MA: Sistem Politik Tradisional Etnis Byak: Kajian tentang Pemerintahan Tradisional
Abstrak:
In this article, the writer explain the Byak traditional political system; Politically and economically, the Byak tribe has a full autonomy in a village (mnu), because the village is segmendivide into clans and the clan divided into families (sim-sim).
Based on segmentation the Byak knows some leaders such as, Manawir Mnu; Mambri, Konor or Mon and Korano |
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A.E. Dumatubun: Pengetahuan, Perilaku Seksual Suku Bangsa Marind-Anim
Abstrak:
In this article, the writer explain how the knowledge and the sexual behaviour of Marind-Anim people. Structurally and functionally this knowledge and behaviour have a meaning in their culture.
"Sperm Culture" for the Marind-Anim represent the strongness, vertility, and beauty, and can be used as a "medicine" to kill their enemy. In their sperm concept, they also knew the concept of homosexuality and heterosexuality, and this concept can help to boost the spread of HIV/AIDS among them. |
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Djekky R. Joht: Waria Asli Papua dan Potensi Penularan HIV/AIDS di Papua (Kasus Abepura dan Kota Sorong)
Abstrak:
The interaction patterns among the "Waria" such as sexual interaction, client and the use of condom are contributions an spreading the HIV/AIDS among them and to public.
Their sexual relationship patterns are not safe and like annal sex, sex without condom, and sex with more than one partner also has sexual relationship with others.
This patterns have to be stop with program or saver sex and knowledge on the spread of HIV/AIDS among "the Waria" and also for their clients. |
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Enos H. Rumansara: Peran Sanggar Seni Dalam Menunjang Kegiatan Bimbingan Edukatif Pada Pameran Benda Budaya Koleksi Museum-Museum di Papua
Abstrak:
Art studio is a place where the artist process the art into a show, whereas museum is an institute with its job to preserve environment and cultural history by collecting, treat, and exhibit for the purpose of developing art, sciences, and technology in order to increase total comprehend cultural values of a nation.
One of the main job of a museum is do an exhibition.
Exhibition in Museum in Papua normally followed by a description of the material being exhibit so the education aspect of the museum not maximal. The essay tries to gives a picture where art studio can play an important role on supporting the museum in its education role. Through the activities in the museum of the theatre, dance, music, paintings, and crafting in live, the art studio can help improving the sense of comprehending of the visitors towards the material being exhibit. These kind of activities had been done by Mambesak in 1974-1984. |
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ISSN: 1693-2099, Volume 1, No. 1, Agustus 2002
| 1. |
Leonard Siregar: ANTROPOLOGI DAN KONSEP KEBUDAYAAN
Abstrak:
Anthropology is about all human beings, and it is the charge of the Anthropology to tell about human story, not just the good side but also the bad. It should include not just one group of people, but others. It shouldn’t illustrate just one aspect of human life, but all.
The article tries to revolve around a number of general pedagogical questions such as: What do anthropologists study? How do they go about it? What perspective do they bring to their work? And what is the relation of the Anthropology with the Culture.
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DJEKKY R. DJOHT: PENERAPAN ILMU ANTROPOLOGI KESEHATAN DALAM PEMBANGUNAN KESEHATAN MASYARAKAT PAPUA
Abstrak:
As a branch of Anthropology, medical Anthropology studies biocultural relation between human behaviour on medical aspect in the past and present, its also studies professional participation with their programs on improving public health by understanding the relationship between the indication of biosociocultural with the health, and the changing of healthy behaviour which is believed can improved the degree of health.
The author believes that with its “emik”and “ethic” perspectives, medical Anthropology can join with others in developing the people in Papua. He argues that with the province’s policies on developing pubic health in Papua, such as regional development with health conception, professionalism on medical staff, insurance on public health and desentralization is a suitable world for medical Antrhropology.
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A.E. Dumatubun: KEBUDAYAAN, KESEHATAN ORANG PAPUA
Abstrak:
In this article the author tries to look on social and cultural interpretation of the health problems on Papuan’s societies. The Papuan’s traditionally, have different views to care out their health.
As found in most – perhaps all – societies some illnesses are viewed as having “natural” or “naturalistic” causes, while others have “magical” or “supernatural” or “personalistic causes. In this causes, most of the Papuan’s depent on supernatural or personalistic to care about their health. My finding is more complexs. That is how the decision was made and what kind of help to look for depent on many factors such as perceived the gravity of the illness, past experience with different kinds of healers, family knowledge and therapeutic skills (couple with the advice of friends and neighbors), cost of different kinds of treatment, and the covenience and availability of different kinds of treatment.
The author suggests that by knowing the social and cultural interpretation of health problems on Papuan’s, it will be more easy to apply modern medicine in the rural societies to care out their health problems.
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Frumensius Obe Samkakai: DR. J.VAN BAAL (SOSOK ETNOLOG DI TANAH PAPUA)
Abstrak:
Jan van Baal was born in Scheveningen, Holland in Nvember 1909. He studied languages, culture history and law in Netherlands East Indies in Leiden from 1927 to 1931 with specialization in Anthropology.
He argues that Marind-Anim life style is complex, full of symbol and their way of life affected by apprehended intensionality and covered by mystery of Dema. The people proud as Animha with no disturbance from modernization.
Marind-Anim according to van Baal have ascriptive way of thinking, centred on Dema, not like modern man who have descriptive way of thinking. |
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ISSN: 1693-2099, Volume 1, No. 2, Desember 2002
| 1. |
Frans Apomfires: MAKANAN PADA KOMUNITI ADAT JAE:Catatan Sepintas-Lalu Dalam Penelitian Gizi
Abstrak:
Food have special need for human community, clasificated by the culture. As a cultural fenoment, eat is not an organic product whit biochemistry quality only for nutriment need by the eater it in order to take living, but it’s more extensive, that is, presence culture decision about what in a rational manner likely eaten because to endanger and agree with symbolical sense which given by culture. Rational decision to scoop with: what eaten, when eaten, where, why, who eat, and how. Jae people have classification food and to bring to life cymbolic role of food, like performance gasping, social string, and psycologic sense in language. Food related to habit, religious, social status of human.
As a main source in human life, food has been classified in human culture. Food is not just an organic product with all the biochemical ingredients but it roles in human life is wider than that. There are some rules in human culture regarding their food in their life such as what kind of food they can eat, who can eat it, when they can eat it, where they can eat, how and why. Jae people classified and give symbolic roles to their food as an expression of social bond, loyalty, tranquillity and psychological meaning in their language.
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Mientje D.E. Roembiak: STATUS PENGGUNAAN DAN PEMILIKAN TANAH DALAM PENGETAHUAN BUDAYA DAN HUKUM
Abstrak:
This article will descripe only some aspects of the use and a category of land as well as the rights to land in the Biak-numfor culture area.
The Byak people distinguish the following categories of land. First, Karmgu or mbrus , is virgin land or promair land/forest. Its was part of clan or village territories. Secondly are gerdens, “yaf”, on which crop rotation is planted. After a few years the soil is infertil, the land is called “yadas” or “Yapur”. Thirdly, there are large land or deserted areas, they called it “mamiai” consisting a number of Yaf-das land. When the people repeated gerdening has made, there are still infertile it is refered to as “mamires”, bush. Beside of that, in the coastal villages there are part of the beach and the sea “bosenrasowan”. The people of the villages use to catching fish. On Byak and Numfor all decision over land of particuler Keret are taken by the leadman of the Keret which is the oldest keret or important man, snon benai suo or mansren mnu (master of the village). |
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Jaringan Sosial- Ekonomi Transmigran Lokal Penduduk Asli PAPUA di Lokasi Koya Tengah Kotamadya Jayap: Abdi Frank dan Agus Wenehen
Abstrak:
The Effort of increasing local people’s economy is important by understanding their economic pattern and net. The research aims at understanding how the sicial economic net of local transmigrator of native Papuan. Hopefully this can be used as the reference for people who want to endeavor them in future.
Because there is no constant economic net in their settlement, all the harvest depend on the transportation that go pass their place. Consequently, the marketing of the harvest cannot reach the market. Some outside people buy the harverst in the settlement but, of course with very low price.
Local people have good social relationship, both among themselves and with other communities. This relationship is important because they can help those who need it. They also hold an economic net in a form of “arisan” (Artemas). The main orientation of the “arisan” is to help increasing the family income of each member.The institution of market has a significant function-especially relating to the economic activities of the people in distributing their harvest. There is no market in their settlement. There only some kiosks that sell their daily need (sugar, salt, coffee, etc.) and they cannot accommodate their harvest. Since there is lack of transportation that can carry their harverst to the market, they cannot achieve maximum result of marketing. Marketing is only found in Hamadi central market and Abepura market. It is true that some people from other areas buy the harvest in the place, but with very low price. Thus, many of them, despite of the long distance, have to sell the harvest themselves to the market. |
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Mientje D.E. Roembiak: STATUS PENGGUNAAN DAN PEMILIKAN TANAH DALAM PENGETAHUAN BUDAYA DAN HUKUM
Abstrak:
Karon people live in the north part of the head of the bird of Papua island. They live along the shore and the remote places of the area. The area where the Karon live is in the Sausapor and Aifat districts in Sorong regency.
The Karon mostly a farmer with the main crop is banana. They knew 21 varieties of banana (Musa paradisiacal) and they divide the banana as banana that can eat freshly (Musa paradisiacal van spentum) and bananas that have to be cook before eaten (Musa paradisiacal formatipica)
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Jaringan Sosial- Ekonomi Transmigran Lokal Penduduk Asli PAPUA di Lokasi Koya Tengah Kotamadya Jayap: Abdi Frank dan Agus Wenehen
Abstrak:
The Effort of increasing local people’s economy is important by understanding their economic pattern and net. The research aims at understanding how the sicial economic net of local transmigrator of native Papuan. Hopefully this can be used as the reference for people who want to endeavor them in future.
Because there is no constant economic net in their settlement, all the harvest depend on the transportation that go pass their place. Consequently, the marketing of the harvest cannot reach the market. Some outside people buy the harverst in the settlement but, of course with very low price.
Local people have good social relationship, both among themselves and with other communities. This relationship is important because they can help those who need it. They also hold an economic net in a form of “arisan” (Artemas). The main orientation of the “arisan” is to help increasing the family income of each member.The institution of market has a significant function-especially relating to the economic activities of the people in distributing their harvest. There is no market in their settlement. There only some kiosks that sell their daily need (sugar, salt, coffee, etc.) and they cannot accommodate their harvest. Since there is lack of transportation that can carry their harverst to the market, they cannot achieve maximum result of marketing. Marketing is only found in Hamadi central market and Abepura market. It is true that some people from other areas buy the harvest in the place, but with very low price. Thus, many of them, despite of the long distance, have to sell the harvest themselves to the market. |
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Djekky R. Djoht: ETNOBOTANI PISANG SUKU KARON: Studi tentang Ekologi Pangan Pokok
Abstrak:
Karon people live in the north part of the head of the bird of Papua island. They live along the shore and the remote places of the area. The area where the Karon live is in the Sausapor and Aifat districts in Sorong regency.
The Karon mostly a farmer with the main crop is banana. They knew 21 varieties of banana (Musa paradisiacal) and they divide the banana as banana that can eat freshly (Musa paradisiacal van spentum) and bananas that have to be cook before eaten (Musa paradisiacal formatipica). |
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ISSN: 1693-2099, Volume 3, No. 7, April 2004
Belum terdapat jurnal antropologi
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ISSN: 1693-2099, Volume 2, No. 4, Agustus 2003
| 1. |
J. R. Mansoben: Konservasi Sumber Daya Alam Papua Ditinjau Dari Aspek Budaya
Abstrak:
The consept of cultural ecology; a theoretical consept introduced by J. Steward in 1955, is used by the writer as an analytical tool to comprehend the relationship between human and their ecosystems. The consepts has a meaning that the relation between those two; man and ecosystem is creative. But the creativity between human and the environment is different from one society to another. The different is determined by the cultural consepts on the ecosystem by each tribes. Some people look at the ecosystem as something that sacred; the ecosystems have to be respected and can not be bothered. Other people look at the natural environment as a friend. These kind of views normally come from traditional people.
The author then argued that we need to look at those people ways of thinking in taking care of the ecosystems when managing our ecosystems.. |
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Djekky R. Djoht: TOWE : Masyarakat Yang Hampir Punah
Abstrak:
The first contact between Towe tribe with the world happened in 1986. The Towe tribe lives in the area of Jayapura in the disrict of Web.
Their living condition is very poor and the believe on supranatural especially on female ghosts according to the writer makes their population is decreasing.
Churches and NGOS have been involves so far to increase the Towe’s life but government intervention is needed to prevent the people from extinction. |
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Albertus Heriyanto: Kepercayaan Asli Orang Meybrat
Abstrak:
The belief of the archaic people is commonly relating to their view on nature, other people, and the divine being. So does the belief of the Meybrat people. They believe that there are divine and spiritual powers that created and take care of the nature they are living in.
As other archaic people, they also conceive the divine being by associating it with the immediate conditions of the economy and environment. Their conception of it appear in names such as Yefun, (‘Lord and the creator of nature), mythological persons such as Siwa and Mafif, and some spiritual beings such as Taku and other spirits of the death. The idea of the divine being is appeared in their certain cultural process, such as the Wuon cult (the cult of initiation), “prayers”, and myths, or in their interrelations with the ancestors.
As hunters and planters, they are influenced by various natural phenomenons, by their forest, fields and plants, by the fertility of the earth and its mystique. That’s why their ideas about the divine being are impressed by the frightening and marvelous manifestation of their environment. |
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Frans Rumbrawer: WOR Sebagai Fokus Dan Dinamika Hidup Kebudayaan Biak
Abstrak:
Munara or Wor is the center of cultural life of Biak people. It can de defined as family invitiation to take a part in a party; singing and dancing, drinking and eating and end up with economic transaction among those who attend the party..
The Munara or Wor is divided into two ; war sraw or “ small party” and Munara or Wor Veyeren or “big party”. War Sram divided into 18 parties and War Veyeren divided into 11 parties.
For the Biak, war is not just an institusion but also a dynamist on their achievement as an individual, clan tribes when they can perform the wor completly.
Modernication in nowdays has changed the value of Wor. War according to the anthor, in these days is just a normal or reguler ceremony in the society. |
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Enos H. Rumansara: Kebudayaan Suku Sebyar Di Teluk Bintuni Papua ( Studi Kasus Desa Tomu)
Abstrak:
One reason that cause conflict between tribes, clan or family is the attendance of companies in their area.
Sebyar tribe is one from 150 tribes in Papua. They inhabitate the the area of Bintuni in Arandai District where BP, a British mining company, will be operated.
In the next couple of years the company will be operated with almost 5000 people work on. That condition according to the author will affect the life of the Sebyar especially people and nature interaction and the Sebyar social and cultural systems.
The paper tries to show the Sebyar living condition, natural condition and socio-cultural before the conact with the company. |
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Frans Reumi: Pemahaman Hak Asasi Manusia Dari Sisi Hukum dan Budaya
Abstrak:
One of the main issue on the Human Rights is understanding the Rights from the perspectives of law and culture.
In the cultural perspectives according to the author, the rights are more ideal, more abrstracts. In the positive law perspectives, the Rights is more real. It has an assurance and standarisation on understanding the Rights. |
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Frans Apomfires: Pembangunan Ekonomi Rakyat: Sebuah Pemikiran Akademis
Abstrak:
People’s economic development programs in Papua always fail. The writer argues that the reason for that fail is the lack of anthropological knowledge of the executor of the programs.
Culturse of the Papuans are varied, and each culture has their own perception and orientation on how to develop their economic life. Some people support the programs created by the government, others support the NGOs programs but some people not really agree with programs by booth institutions.
The economic programs for the people according to the writer will succed if the government or NGOs fix the values in people cultural orientation first before they come with the programs. |
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ISSN: 1693-2099, Volume 3, No. 7, April 2004
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Handono Kusumo dan Akhmad: PESTA BABI (ATATBON) PADA ORANG MUYU: SUATU ANALISIS STRUKTUR FUNGSIONAL RADICLIFFE-BROWN
Abstrak:
Atatbon atau pesta babi bagi komunitas Muyu diselenggarakan terutama untuk memenuhi fungsi-fungsi ekonomi, sosial dan religius. Melalui pesta babi orang Muyu dapat mencapai integrasi sosial karena struktur sosial dapat terus dipertahankan dan dilestarikan dalam proses kehidupan sosial mereka. |
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Barkis Suraatmadja: TRADISI DAN MODERNISASI
Abstrak:
Tradisi dan modernisasi merupakan dua konsep yang selalu dipertentangkan. Tradisi selalu dianggap sebagai keterbelakangan, kuno, teknologi sederhana dan modernisasi dianggap sebagai peradaban maju, teknologi tinggi dan kompleksitas struktur.
Dalam masyarakat kedua konsep ini berjalan seiring dan pembauran sehingga menimbulkan banyak persoalan dalam kehidupan masyarakat. Ada lima masalah dasar yang menjadi focus utama dalam kedua konsep ini, yaitu Masalah pertemuan tradisi dengan moderenisasi; Masalah tujuan moderenisasi; Masalah ekses-ekses moderenisasi; Masalah yang dihadapi oleh umat manusia dan komunikasi negara maju; serta Masalah tradisi. |
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Frans Rumbrawer: FUNGSI DAN PERAN PEREMPUAN BIAK DALAM KEBUDAYAAN BIAK
Abstrak:
Fungsi seorang perempuan adalah sebagai “penolong yang sepadan” dengan manusia laki-laki. Pada masa lalu fungsi perempuan Biak sebagai pendamai (vin-dame) bagi: suami, keluarga, er (keret), dalam kampung, dan luar kampung (kerabat lain). Pada masa kini fungsi perempuan Biak semakin komplek, yaitu penafkah, pengolah, pengasuh, pengajar, pendidik dan pembina dalam keluarga. |
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Leonard Siregar dan Abdi Frank: PERKAWINAN DAN PERCERAIAN PADA ORANG BAUZI DI DAERAH MAMBERAMO KECAMATAN MAMBERAMO TENGAH KABUPATEN SARMI (Suatu Kajian Etnografi)
Abstrak:
The research is conducted to have description about the marriage and divorce system among Bauzi people. The research uses descriptive method, data were gathered through deep interview with some key informants.
Marriage is social phenomena. Among Bauzi people, it is conducted with some conditions. The purposes of marriage are 1) continuing generation, 2) having bride price, 3) maintaining good relationship with other communities, 4) solving problems among certain groups in the community, 5) maintaining security and economic needs.
The requirement of getting married are a) maturity, b) material capability, c) parent’s permission, and d) not incest relationship. Ideal form for Bauzi people is proposing marriage (Dam Buso Neneame). The procedures are a) asking in marriage, b) engagement (nam sowawona lam ehowalo), c) wedding ceremony. The bride price are beads (aila) traditional cloth made of palm fiber (akhibi), arrow (digehi) and some dogs. The amounts of the bride price are some bundle of beads, a set of arrows and two dogs for minimum. Those things function as a) compensation b) ties of group’s corporation, c) hatred elimination, and d) security and economic needs.
Culturally, after marriage the bride stays in the bridegroom’s community (virilokal). This aims to accustom her to learn the habits of her husband’s community. Divorce may happen because of a) death, b) adultery, and c) infertile and sickly wife.
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Djekky R. Djoht dan Marsum: PERILAKU SEKSUAL SUKU MOI
Abstrak:
Orang Moi tinggal di daerah kepala burung Pulau Papua, tepatnya di distrik sorong timur, distrik sorong barat, distrik morait, distrik makbon dan distrik aimas.
Dalam konteks budaya suku Moi, seksualitas itu berkaitan kebutuhan biologis yang menyebabkan terjadinya keturunan, dan pada sisi lain, seksualitas suatu kebutuhan yang dapat memuaskan dan memenuhi keinginan batin, seksualitas sesuatu yang rahasia dan peka terhadap emosional manusia.
Orang Moi juga sudah mendapat pengaruh dari kebudayaan modern seperti pelacuran, pronografi karena wilayah mereka sudah terbuka dan berbagai kebudayaan modern seperti tempat-tempat prostitusi seperti bar dan karaoke, lokalisasi dan pelacuran jalanan di kota sorong sudah menjamur. Juga teknologi komunikasi seperti televisi, VCD sudah mereka kenal. |
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