The construction of Jatigede dam has brought social, economic, and cultural impact towards the daily living of the surrounding community. One of the socio-economic impacts is the loss of livelihood. As the consequence the community members need to change their form of livelihood and adjust it to the characteristics of the new environment where they live. This study describes the livelihood change and adaptation of community members impacted by the construction of Jatigede dam. It aims at describing the change at the level of infrastructure and structure of the culture in regards with livelihood change of the community using theory of cultural materialism by Marvin Harris as the perspective. This study was conducted using qualitative methods. The result of the study suggests that the changing geographical landscape has brought change to livelihood change from agricultural farming to non-agricultural. In line with this change, community members use their social relations, intra or intergroup, in order to utilize and to adjust to the available resources in the new environment as well as to adjust to it.

Noise is a type of music that is played by using instruments to produce loud. Unlike music in general, which presents harmonization of tones to enjoy its beauty, noise music presents noise to be enjoyed. This study explores and describes noise music in Bandung, as a performing art as well as a symbolic expression of the musicians and their audiences. This study uses a qualitative approach with ethnographic methods, and data collection techniques through observation, interviews and literature studies. This research found that noise music is an alternative which is also a symbolic expression of the musicians. They express their emotions and opinions through the noise created by various tools. The creation of noise and the use of musical instruments in combination with objects that are not musical instruments (for example, loudspeakers, and washbasins) are a symbol of breaking the standard of general musical art which tends to present aesthetics and order.

This research aims at describing local knowledge about landslides among residents living in a landslide prone area; using Anthropological and Geological approach. In January 2021, a landslide occurred and killed 40 victims. This research uses qualitative and quantitative methods. Data were collected based on the Anthropology and Geology approach. Primary data were obtained through participatory observation, in-depth interviews, survey, and mapping using GIS technology. The results of this research indicate that geologically, the research location is prone to landslides. The residents have a lack of knowledge and experience about disasters, in particular landslides. Furthermore, they lack knowledge about the geological facts of the housing area. They trust the government and the developer who built the housing which they believe had considered the security of their housing.

Ciletuh-Palabuhanratu Geopark has been inaugurated as the first global geopark in the West Java Province in April 2018. Since 2002, geotourism is the development model being chosen by the geopark management to popularize this geopark. This study aims at describing the influence of geotourism development on socio-cultural changes in people who live in the Ciletuh-Palabuhanratu Geopark. This study uses qualitative methods in particular case study. Primary data  collection  include in-depth interviews and participant observation and secondary data was collected through archival studies. This study finds indications the socio-cultural changes of the communities living at the geopark area along with the development of geotourism. There is a change in the livelihoods form among the community members from peasant and fishermen to tourism businessmen. There is also  a growing of  local organizations working on  tourism management, revitalization of local traditional arts for tourism commodities, and the emergence of new patterns of social interaction between local communities and tourists.

Buku seri etnografi kesehatan ini membahas tentang perilaku seksual laki-laki pada masyarakat Irarutu yaitu membungkus alat kelaminnya dengan menggunakan daun tiga jari. Perilaku ini memiliki kaitan erat dengan nilai-nilai keperkasaan yang dianut oleh laki-laki pada masyarakat Irarutu. Perilaku ini memiliki beberapa dampak sosial, menimbulkan kerentanan tertentu terhadap kesehatan organ reproduksi, serta kerentanan penyebaran penyakit menular. Selain membahas perilaku seksual laki-laki masyarakat Irarutu, buku ini juga membahas kesehatan, program kesehatan, serta gambaran umum masyarakat Irarutu.

This study aims to describe the meaning of Artia Sipaha Sada, a ceremony to celebrate the first day in the first month of the Batak Toba ethnic group by Parmalim believers. This study applied a qualitative method and took place at Tomok Village, Samosir District and Huta Tinggi Village, Toba Regency. Data was collected through interviews and archival study and was analyzed using Atlas.ti software. The results of this study suggests that Artia Sipaha Sada, celebrated on the first day of the first month in the Batak Toba ethnic calendar, has a similar meaning to the new year in the Gregorian calendar or other ethnic calendars. Sipaha Sada is one of the ceremonies held by Parmalim to commemorate the birthday of Simarimbulubosi as well as occasion to start a new day. It begins with a ritual to contemplate the previous year. Today,  Artia Sipaha Sada is also celebrated by non Parmalim with some adjustments according to the beliefs of the celebrants.

The degradation of peat swamp forests that resulted in forest and land fires that hit Central Kalimantan in 1997, 2015, 2019, and 2023 was the beginning of the marginalization of women in its governance. Women lost their sources of food, clean water, and family livelihoods. As a result, women are faced with a confusion considering the burden of care that is pinned on them as a result of the gender division of labor in the family. But on the other hand, they are not equipped with sufficient knowledge in dealing with this problem. This research uses a feminist political ecology framework and ethnographic methods with Ngaju Dayak women living along the Katingan River to reveal the process of marginalization of women in disaster governance, especially in the aspects of disaster prevention and mitigation. The feminist political ecology framework helps to reveal the gendered dimensions of science, the right to live and work in a healthy environment, and the responsibility to protect the place of residence from all environmental hazards. The gender dimension that has been pinned and embodied to women is not considered in this matter. In addition, this approach must also recognize the political context referring to the way power constructs a gender narrative and the various policies that try to embody it through literature study. Women’s marginalization could be traced from the emergence of various intervention programs that introduced by the state and its auxiliaries and targeted the adjacent peat swamp forest community. Those interventions brought a further women’s marginalization and took a vantage point from the sociopolitical landscape alteration caused by mass forest fires.

This research discusses the process of skill inheritance on puppetry in the family of Abah Sunarya’s, a famous puppetry in Kampung Giri Harja, Jelekong, Kabupaten Bandung. This research applies qualitative approach in particular ethnography. Primary data were collected through participant observation and in-depth interview. This research suggests that the inheritance process has been carried out through socialization and enculturation. In the puppetry family, children undergo regular and consistent habitiatuin on puppetry show.  This process leads to the growing interest on puppetry, the show and the skill, and this leads to the growing sense of responsibility to preserve the family tradition. This research discusses the process of skill inheritance on puppetry in the family of Abah Sunarya’s, a famous puppetry in Kampung Giri Harja, Jelekong, Kabupaten Bandung. This research applies qualitative approach in particular ethnography. Primary data were collected through participant observation and in-depth interview. This research suggests that the inheritance process has been carried out through socialization and enculturation. In the puppetry family, children undergo regular and consistent habitiatuin on puppetry show.  This process leads to the growing interest on puppetry, the show and the skill, and this leads to the growing sense of responsibility to preserve the family tradition.

The emergence of modernization and globalization, followed by technology, information, and communication, leads Javanese millennial women to start using modern beauty treatment. On the other side, there are groups of millennial women who prefer to use traditional treatment. Research on traditional treatments and Jamu (Indonesian herbal medicine) are mostly focus on its function rather than reasons of people using it. This study explores the factors and reasons of millennial women to return to use traditional beauty treatment rather than modern one. This study applied qualitative in particular phenomenology to explain this trend and to understand the meaning from the perspective of users. This research conducted in Yogyakarta Special Region and involved eight millennial women. Using theory of Ulrich Beck on risk society, this study suggests that the trend of back to natural treatment among millennials is a form of a reflexive modernity. There are reasons of young women to do this; 1) previous experience of adverse effect of modern beauty treatment; 2) the price of traditional beauty treatment is more affordable than modern one; 3) the feasibility of getting basic ingredients for traditional beauty treatment; 4) belief about the good effect of traditional beauty treatment rather than modern one.

This study aims to describe the role of mandor (foreman) in recruiting contract workers at the oil palm plantation of PT. Bumi Pratama Khatulistiwa (BPK). They have a strategic role in the recruitment process so their presence is very important. For residents living surrounding the plantation, their opportunity to work in the company lies in the hands of the foreman. This research applied a descriptive analytic qualitative method. Informants for this research are foremen, contract workers, and local community leaders at PT. Bumi Pratama Khatulistiwa. The data were collected through observations and interviews. The study found that (1) palm oil plantations, especially PT. Bumi Pratama Khatulistiwa, has opened up quite broad opportunities for employment opportunities and has become a solution to economic problems for residents living surrounding the plantation; (2) foremen have power in recruiting workers through their access and network to workers; (3) contract workers or casual workers need cultural, social, economic and social capital, as well as symbolic capital with foremans and use each of those different capital in order to get a job in the palm oil plantation. The social capital and symbolic access at PT. BPK are the most influential factors in recruitment by foremen.

Sebagai kota yang memiliki ciri heterogenitas sosial, Bandung menyimpan potensi konflik yang bersumber dari keberagaman identitas tersebut. Salahsatu sumber konflik yang rentan muncul di tengah-tengah masyarakat yang heterogen adalah konflik yang bersumber dari perbedaan agama. Artikel ini berupaya mengkaji toleransi dalam hubungan antarumat beragama di Kota Bandung yang diukur melalui seberapa jauh para pemeluk agama menentukan jarak sosial mereka terhadap para pemeluk agama lainnya. Dengan menggunakan metode kuantitatif, penulis mengukur nilai indeks toleransi malalui tiga dimensi utama yaitu persepsi, sikap dan kerjasama antar umat beragama. Hasil penelitian menunjukkan bahwa Indeks Toleransi antarumat Beragama di Kota Bandung sebesar 3,82 termasuk dalam kategori “Tinggi”, yang mengindikasikan bahwa interaksi sosial antarumat beragama di Kota Bandung telah berlangsung secara baik dan berada dalam batas-batas jarak sosial yang wajar. Kemungkinan konflik umumnya dipicu oleh perizinan pembangunan rumah ibadat yang berada dalam ranah kewenangan pemerintah, sehingga hal ini penting untuk dibenahi dalam rangka meningkatkan capaian Indeks Toleransi di Kota Bandung.

Gunung Leuser national park covers an area of 830,268.95 hectares which has been designated as a national park since 1980. It has been managed by the Indonesian government through Gunung Leuser National Park Center. Ecological zonation systems have been implemented in the management. However, since about 1999, groups of refugees who escaped from the Aceh conflict have resided in the national park. They transformed the dry or bush landscape which is designated for conservation area into settlements, as well as rubber and oil palm plantations. The national park authority considers their activities illegal. While the refugees, after 20 years of their activities in the park, consider themselves to have the rights to cultivate the land.  They have attempted various ways to legalize their settlement and right to cultivate the area inside the park. This qualitative study aims at describing the tenurial conflict faced by refugees residing in the Gunung Leuser national park. Data were collected through interviews and participant observation. The study found the violence and harsh tension in regards to this tenurial conflict. On one hand, the refugees fight for their livelihood in the park. On the other hand, the park management tends to implement their authority to assure the original function of the national park. The government should take necessary action to resolve this long-term conflict using a rights-based approach; so the refugees, who are also the citizens of the state, could have their access to cultivate the land.

This study examines the Mentawai struggle to perform their cultural identity in the middle of hegemonic influence development and policies which contradicts their cultural identity and which gives rise to a cultural crisis. Critical anthropology's view shows that humans have the potential to create creativity and customisation. However, the Mentawai are limited and suppressed by social factors, cultural conditions, and exploited by the authorities. It means that the reality as Mentawai is not created by nature, but by humans, who have the power to manipulate the condition and patent the meaning that suits his own mind that is full of conflict, illusion, and distortion. Mentawai are in a ‘false consciousness’ that modernisation helps them to see the better world and have consciously stuttered (cultural backwardness) from that subconscious condition. Culture is deliberately clashed with modernisation in various elements of life such as in customs, language, food, and lifestyle. Furthermore, the generalization of development programmes also intervenes to sharpen the domination to narrow down the socio-cultural life of the Mentawai. However, they are not rigid. They practice cultural tactics (cultural meaning) in order to keep up with modernisation. They also consider modernisation and globalization as ‘interaction spaces’ in which the contestation of various elements of human life take place.

Abstract Local wisdom remained as an important discourse in the society. It directs mutual awareness of self-worth and respect for a lofty and sustainable local cultural treasury. This article describes ‘Wase Glee’, the cultural knowledge of forest product utilization in Aceh. Wase glee is  a manifestation of local wisdom which includes guidelines and taboos (adat meuglee: adat encroachment) in Gampong Alue Bieng, Aceh Utara District, Aceh Province.‘Wase glee’ has been examined in the provisions of Qanun, the sharia-based regulation that revitalizes and reinforces indigenous institutions in Aceh society. It  encompasses perspectives and activities which contain  customary values. Ironically, the recognition of customary institutions which are accompanied by various arrangements of community activities creates an arbitrary slit by those in the customary authority. This article also aims to discuss local wisdom in environmental management especially related to forest resources, and also how the authority contained in the qanun that should present wisdom for the life of the community, it becomes a naive fact that tends to be exploitative. This paper is presented based on data obtained by qualitative research methods. Primary data was obtained from field research via interview (indepth) with categoryinformants: ureung meuglee (forest encroachers), traditional elders, and related gampong officials. The narrative notion in this paper refers to the ethno-sciences approach as the axis of analytic nodes present in the overall exposure of this article. Keywords: Local Wisdom, Gatherer, Forest, Wase Glee, Ureung Meuglee  Abstrak Kearifan lokal adalah wacana penting dari kehidupan manusia yang hingga kini masih menjadi entitas sara budaya yang unggul dan menarik untuk diperbincangkan. Kearifan lokal mengarahkan kesadaran bersama manusia mengenai kepatutan diri dan penghargaan atas khasanah budaya lokal yang adiluhung dan lestari. Artikel memaparkan pengetahuan budaya peramu hasil hutan pada satu rumpun etnik di Indonesia, yaitu pada masyarakat Aceh yang mengenal Wase Glee (pemanfaatan hasil hutan) sebagai manifestasi kearifan lokal yang meliputi petunjuk anjuran dan pantangan (adat meuglee: adat merambah hutan) pada masyarakat Gampong Alue Bieng, Kabupaten Aceh Utara, Provinsi Aceh. Adat wase glee dicermati dalam ketentuan Qanun, regulasi berbasis syariah yang merevitalisasi dan menguatkan kembali kelembagaan adat pada masyarakat Aceh, meliputi cara pandang dan aktivitas yang mengandung nilai-nilai adat. Ironisnya, pengakuan lembaga adat yang turut disertai dengan berbagai pengaturan kegiatan masyarakat menciptakan celah kesewenangan oleh mereka yang memangku kewenangan adat. Artikel ini juga bertujuan membahas tentang kearifan lokal dalam pengelolaan lingkungan terutama yang berhubungan dengan sumber daya hutan, dan juga bagaimana kewenangan yang terdapat dalam qanun yang semestinya menghadirkan kearifan bagi kehidupan masyarakat, justru menjadi kenyataan naif yang cenderung eksploitatif. Artikel ini disajikan berdasarkan data yang diperoleh dengan metode penelitian kualitatif. Data primer diperoleh dari penelitian lapangan via wawancara (indepth) dengan kategori informan: ureungmeuglee (perambah hutan), tetua adat, dan aparat gampong terkait. Gagasan naratif dalam artikel ini mengacu pada pendekatan etnosains sebagai poros simpul analitik yang hadir dalam keseluruhan paparan artikel ini. Kata kunci: Kearifan Lokal, Peramu hasil hutan, Wase Glee, Ureung

Buku ini merupakan bunga rampai yang berisi pembahasan mengenai isu bisnis dan fesyen dalam konteks kebudayaan masyarakat Cina. Buku ini merupakan literatur yang paling mutakhir mengenai budaya konsumen fesyen. Di dalam buku ini, para penulis menyajikan pembahasan mengenai perilaku berbelanja (shopping behavior) masyarakat Cina. Masyarakat kelas menengah di Cina memiliki kekuatan belanja (purchasing power) yang tinggi. Hal ini disebabkan oleh pertumbuhan industri, penggunaan internet, dan lain sebagainya. Empat fokus utama dalam buku ini yakni (1) perubahan dalam perilaku berbelanja, (2) perhatian industri fesyen pada dampak lingkungan, (3) faktor pendorong konsumen untuk membeli barang fesyen mewah, dan (4) penggunaan teknologi oleh konsumen untuk belanja fesyen.

Isu Perubahan iklim sudah dibahas pada konferensi Tingkat tinggi bumi sejak tahun 1992. Tingginya aktivitas manusia menyebabkan terjadinya Emisi Gas Rumah Kaca yang berdampak pada proses perubahan iklim. Di dataran tinggi perubahan iklim masif terjadi yang menyebabkan tejadinya tanah longsor, perubahan suhu dan pola angin serta degradasi lahan. Pada sektor pertanian dampak tersebut menyebabkan terjadinya gangguan kegiatan para petani kentang yang berada di dataran tinggi. Salah satunya adalah Fenomena Bun Upas yang menyerang tanaman kentang .Petani kentang merupakan salah satu komunitas yang sangat rentan terhadap kondisi alam sebab petani sangat bergantung pada alam untuk menghasilkan produksi tanaman yang maksimal disamping tuntutan kondisi sosialnya. Fenomena Bun Upas yang terjadi didataran tinggi menuntut petani kentang untuk melakukan berbagai strategi untuk menghindari dampak kerusakan yang disebabkan Fenomena Bun Upas. Tujuan dari penulisan ini untuk melihat ketahanan dan strategi petani dalam menghadapi gangguan pada lahan pertanian kentang. Penelitian ini menggunakan metode pendekatan kualitatif dengan kategori informan berupa petani berlahan luas dan petani berlahan sempit. Hasil penelitian menunjukan adanya resiliensi petani kentang dalam menghadapi bun upas, melalui pemanfaatan pengetahuan lokal menggunakan Pranata Mangsa, penyiraman, penggunaan pestisida dan penerapan diversifikasi tanaman.Kata Kunci: Perubahan Iklim, Petani Kentang , Resiliensi

This paper discussess  people understanding on the concept of tradition and modernity, in terms of material and immaterial tradition. This article has been inspired by Michael Rowland's idea on the ‘Inconsistent Temporalities in a Nation State’ published in Daniel Miller book ‘Worlds Apart Modernity Through The Prish of The Local.’ This paper aims to see the relationship and negotiation between the concept of tradition and modernity, as well examine the post  tradition phase. The method of analysis being used in this article is descriptive analysis. The results of the analysis suggests that the resistance of tradition to modernity had led to the emergence of postmodernity. Keywords: Resistance, Tradition, Modernity, Postmodernity

Jamu jun is a traditional drink from Demak and is popular in along the north coast of Central Java. The ingredients of jamu jun are 12 natural herbs. One of jamu jun outlets is Semawis Market in the Chinatown area of Semarang City. Jamu jun can be classified as a beverage that has benefits because the ingredients used are natural and used to warm the body and to treat some minor ailments such as gastritis. This research discusses the knowledge and practice of consumption of jamu jun in the Semarang community by using a qualitative research design. The scarcity of jamu jun makes knowledge and practice of consumption of this herbal medicine needs to be discussed. The results of this research is both the seller and consumer of jamu jun in Semarang understand the ingredients, manufacturing process, and benefits of herbal medicine. The consumer also strongly believes in the efficacy of herbal medicine so they preserve the practice of consuming  jamu jun.

This study aims to describe famasulö tradition at Nias and how it relates to family poverty. Famasulö is a tradition among Nias people to borrow money from kinship members in order to fund a wedding party. The study took place at Sirombu, West Nias. Ethnographic method was applied in the study; and the data were collected through in-depth interviews, observation, and literature review. The study found that Famasulö has been practiced since before people at Nias use banknotes as currency. Nias people view  wedding party as important ritual, and they attempt to hold it eventhough they are not yet financially capable. In fact, famasulö is a tradition that represents and strengthen family and kinship solidarity. However, it is often bring the families who practice it, into poverty. Eight families in this study have to face poverty and food scarcity because their income have been allocated to pay off debt due to famasulö. Thus, although the tradition can strengthen kinship solidarity,it is at the same time put families who practice, vulnerable to poverty.

Buku berjudul Kota untuk Semua: Ide Penataan Kota yang Komprehensif ini berjumlah sembilan bab dan dilengkapi dengan foto hampir di tiap halamannya. Rincian paling banyak di antara bab-bab tersebut terdapat pada Bab 7 dikarenakan memiliki tujuh sub-bab. Sementara itu, bab paling sedikit rinciannya terdapat pada Bab 9, yaitu hanya memiliki dua sub-bab.  Bab-bab lainnya hanya memiliki tiga sampai enam sub-bab.    Buku ini membahas permasalahan serta elemen-elemen yang ada di sebuah kota untuk menghasilkan pemikiran akan penataan kota yang komprehensif. Selain itu, buku ini menjabarkan berbagai bangunan di kota beserta tinjauan dan solusi permasalahannya. Buku ini merupakan hasil penelitian yang dilakukan oleh penulis maupun peneliti lain di Indonesia maupun di luar negeri. Selain itu juga terdapat gabungan berbagai kajian pustaka dan teori.