Suchergebnisse

AbstractThis article explores the relevance of the restorative justice paradigm to issues of conflict avoidance and resolution in Indonesia. Sectarian violence engulfed Indonesia in the late 1990s after the fall of the New Order, largely as a result of resource competition and other economic factors. In addition, the revival of customary forms of authority through the national indigenous peoples movement exacerbated the potential for conflict between long‐settled indigenes and more recent migrants. A case study shows how the spread of communal conflict to the Lindu plain in Central Sulawesi was averted despite the sectarian violence in a nearby city. Local customary procedures of adjudication were insufficient to cope with such issues in a multiethnic context, as the ethnic groups in the area did not all subscribe to the same body of custom (adat). Instead, a diverse assembly of stakeholders invoked nationalist idioms of harmony and consensus to forge an agreement to avoid violence. Previous legal theorists have pointed to adat as a preexisting respository of restorative justice practices. However, this article argues that interethnic contexts require restorative practice to forge novel syntheses to deal with communal violence. Such syntheses may incorporate adat mechanisms, but they must also integrate other tools that gain the allegiance of multiple groups to work toward reconciliation and avoidance of further violence.

AbstractThis article examines how non-local frameworks and interventions have set the parameters of the local exercise of agency in regard to the use and valuing of resources in the upland valley of Lindu. Exploiting opportunities opened up by contemporary interventions, the indigenous To Lindu have revitalised their local custom (adat) as a community resource management system under the aegis of furthering conservation. This move has elicited various reactions from the migrants who have settled in Lindu in the last five decades. While largely accommodating their practices to customary regulation of fishing in Lake Lindu by the indigenous Lindu adat councils, these migrants have nevertheless continued to contest the imposition of customary restrictions on land ownership and limits on individual cultivation of land. These strategies of imposition of customary regulation by the indigenes and corresponding accommodations and contestations on the part of the migrants are also embedded in divergent definitions of Lindu as a locality, including whether resources should be governed on the model of a commons or open access regimen. The balancing through negotiations of these various valuations of Lindu and its resources — as customary territory, as open access land for development, as an enclave within a national park — will depend not only upon local initiatives, but also upon such external interventions as impending agrarian legislation that may grant national recognition to customary land. However, such external interventions will be complemented by local strategies of imposition, accommodation and contestation in forging new senses of locality.

This article examines the role of transmigration in the formation of a frontier in the Indonesian province of Sulawesi. The "KTM" (Kawasan Terpadu Mandiri – Integrated and Self-Sustained Settlement) initiative, which is funded by the government, provides the primary context. Using ethnographic methods, we identify the first Bugis migration in Indonesia that was funded by the government. The Bugis who settled in Baras were the only ones for whom the state had any involvement in the planning, sponsorship, or endorsement of their relocation from other locations like Sumatra or Kalimantan. We argue that the KTM of Baras has evolved from an agricultural frontier to an economic frontier and, most recently, a frontier focussed on the core issues of political ecology. This focus has arisen because the settlement has taken on the characteristics of an intersection of various types of frontiers. Empirically, this intersection of frontier and the oil palm industry have contributed to transforming the north-western region of Sulawesi.

Indigenous knowledge can function as a basis of innovation in agriculture because it is not only culturally accepted, but often also environmentally adaptive. The debates and misunderstandings regarding the relations between Indigenous and scientific knowledge are transforming into a trend to integrate all knowledge to deal with complex issues, such as climate change. In this study we explore the understandings of the Tharu people of their farming system in relation to adaptation and mitigation of climate change, based on mixed methods design using both ethnographic analysis of their specific agriculture practices from participant observation and a survey of 229 households in the western Tarai of Nepal. Among our findings is the fit of the traditional agricultural calendar of the Tharu with the labor regimen of agricultural seasons. We found that conservation tillage-oriented agricultural practices, such as relay cropping, including zero-tillage, remain important in the farming system. Although this practice is decreasing, particularly due to the low yield as compared to the conventional tillage system, relay sowing and zero-tillage in the lowlands and uplands remain important for timely crop sowing. Similarly, mixed cropping is prevalent, particularly among small holders, for subsistence-based farming, in part due to higher yield than sole cropping. We conclude that Indigenous knowledge regarding climate and agriculture practices assists making informed decisions for climate-resilient and low emission agriculture. Although some traditional climate-resilient agriculture practices may yield lower profit than those derived from scientific knowledge/methods, the Tharu have therefore embraced "hybrid knowledge"—a combination of Indigenous and scientific knowledge, technology and practice—to balance increased yield and profit maximization with concurrent decreased vulnerability to extreme weather events. We argue that it is not useful to make firm distinctions among traditional, Indigenous and local knowledge in the age of hybridity. This hybridity is evident in the complementarity of the use of improved varieties and scientific agricultural practices for the major grains and the continuing use of landraces for minor crops such as lentils, peas and mustard. However, further research on the sustainable productivity of such practices is required before their widespread dissemination.

The world's remaining biodiversity-rich regions are often located in borderlands or physically remote areas which are frequently also inhabited by stateless peoples, who are then subjected to policies expressly designed to exclude or restrict local livelihood activities. This situation has been exacerbated by the tendency for international non-governmental organisations to join forces with the State to promote their conservation agenda. Whilst the political and environmental implications of this trend have been explored within the academic literature, the consequences for the survival of disempowered and marginalised stateless communities have received little attention. This article will focus upon stateless peoples enmeshed within a policy framework influenced by globalised environmental priorities and directed by international conservation NGOs in South-East Asia. It will explore how stateless peoples' capacities are undermined by models of 'participation' used by these actors and underline the importance of recognising stateless peoples' rights and responsibilities in marine natural resource management.

Abstract The Global Survey of Anthropological Practice (GSAP), the first of its kind, was undertaken by the World Council of Anthropological Associations (WCAA) to provide insights about anthropology as a transnational profession, the ongoing relevance of the discipline in addressing global problems, issues in employment and gender equity, and the range of anthropological practice and expertise. Respondents to the survey were living in 113 different countries. This article summarizes some of the GSAP's most general global findings. The GSAP data suggest that within the discipline of anthropology, woman-identified practitioners predominate, except in archaeology and linguistics; yet, women were more likely to report being under-employed and/or not fairly compensated for their work. Universities were the largest employers of anthropologists, but public policy work and public engagement featured centrally in many respondents' work. The social and cultural anthropology subdisciplines appear to be the most widely practiced the world over, but many respondents also engaged in applied anthropology. However, social media platforms, which might allow anthropologists to reach broader publics, were under-utilized by respondents, who were more likely to publish in closed, internal, and disciplinary specific forums. The GSAP illustrated the global mobility of respondents, including for higher education (and the data on this reflected the hegemony of North Atlantic centers of higher education); yet, many anthropologists around the world have expertise and undertake research in their home countries. Finally, the GSAP found that respondents published their work predominantly in English, although not exclusively, and documented a diversity of languages in which anthropologists publish.

Abstract This brief article is intended to complement "The WCAA Global Survey of Anthropological Practice (2014-2018): Reported Findings" in this issue of ViBrAnt. The article details the internal processes within the World Council of Anthropological Associations through which the Global Survey of Anthropological Practice (GSAP) was initiated and developed. It also discusses the issues and challenges the research team faced, as well as how it endeavored to address them, in carrying out a global survey of anthropologists. The principal aim of the GSAP was to create a knowledge base about the professional practice of anthropologists globally that could be used by the World Council of Anthropological Associations (WCAA) and its member associations to help promote the value and relevance of the discipline. With its fifty-odd member associations from all continents, the WCAA was uniquely positioned to gather these data, and the GSAP process effectively remade this network of associations into a large-scale research consortium. The development and intent of the survey, the particular actors involved and actions taken in its development, are thus critical to its fruition, as well as its shortcomings. The historical process itself contains valuable insights for any future endeavors to survey practitioners of anthropology on a global scale.