Suchergebnisse

Walaupun berbagai usaha telah dilakukan, dan telah pula terjadi perubahan terhadap peran serta perempuan di segala bidang kehidupan, namun tidak dapat dipungkiri kesetaraan gender yang diharapkan terjadi belum sepenuhya tercapai. Kesenjangan gender tampak masih terjadi di berbagai bidang pembangunan, misalnya di bidang pendidikan, kesehatan, politik, dan di bidang pemerintahan. Gender diartikan sebagai konstruksi sosial tentang bagaimana menjadi laki-laki dan perempuan sebagaimana dituntut oleh masyarakat. Gender berkaitan dengan pembagian peran, kedudukan dan tugas antara laki-laki dan perempuan yang ditetapkan oleh masyarakat berdasarkan sifat yang dianggap pantas bagi laki-laki dan perempuan menurut norma, adat, kepercayaan dan kebiasaan masyarakat. Ketika konstruksi sosial itu dihayati sebagai sesuatu yang tidak boleh diubah karena dianggap kodrati dan alamiah, menjadilah itu ideologi gender. Berdasakan ideologi gender yang dianut, masyarakat kemudian menciptakan pembagian peran antara laki-laki dan perempuan, dimana laki-laki diposisikan pada peran produktif, publik, sedangkan perempuan diposisikan pada peran reproduktif, domestik. Perbedaan-perbedaan antara laki-laki dan perempuan terutama perbedaan gender (gender differences) ternyata menimbulkan ketidakadilan gender yang umumnya lebih banyak menimpa kaum perempaun. Bentuk-bentuk manifestasi ketidakadilan akibat diskriminasi gender itu meliputi: marginalisasi, subordinasi, stereotype, kekerasan, dan beban kerja. Munculnya berbagai bentuk kesenjangan gender antara laki-laki dan perempuan, maka dipandang perlu ditempuh suatu strategi untuk mengurangi atau bahkan menghapus kesenjangan tersebut sehingga tercapai kondisi yang adil dan setara gender (KKG). Intervensi pemerintah dalam mempercepat tercapainya kesetaraan dan keadilan gender (KKG) adalah dengan membentuk suatu kebijakan yang disebut Strategi Pengarusutamaan Gender disingkat menjadi PUG (Gender Mainstreaming). Pengarusutamaan Gender (PUG) adalah suatu strategi untuk mencapai keadilan dan kesetaraan ...

Jatiluwih Village and Subak Jatiluwih have been established by the United Nations Educational,Scientific and Cultural Organization (UNESCO) as a part of the World Cultural Heritage (WCH).In addition, the village and the subak (Balinese irrigation cooperative) also have the status asa tourist destination having the potential to conversion of paddy fields. This paper examinesthe knowledge and understanding of the Jatiluwih Village community on the belief and customsbehind the pemali of animal cages in paddy fields, garden in the paddy fields and the mergerof paddy field plot activities in the subak area becoming the part of the world cultural heritage,namely the Subak Jatiluwih. In this case, pemali (customary prohibition) along with the beliefand customs serving as the background is seen as an environmental wisdom.The conclusion in this paper confirms that the pemali mentioned above are still relevant andimportant to be understood and actualized in order to preserve the Subak Jatiluwih and tostrengthen various regulations having been enacted to protect and preserve the elements ofBalinese culture that need protecting and preserving. This strategic measure is to adoptcultural values contained in the belief and customs that underlie the pemali in the regulationsmade by relevant government authorities and in bylaws (awig-awig) of the Jatiluwih CustomaryVillage and bylaws (awig-awig) of the Subak Jatiluwih.

Despite the Balinese people having strong eco-feminism based on their religious beliefs, five patriarchal powers have marginalized their role in the traditional rice-field system, known as subak. This paper seeks to demonstrate the existence of women farmers within patriarchal power with an ecofeminism approach in Subak Bulung Daya, Antap Village, Tabanan Regency. Qualitative methods with critical ethnographic analysis were implemented. According to this study, women are responsible for carrying out agricultural rituals and helping their husbands in all agricultural activities. However, patriarchal power marginalizes women in the subak system and must accept a double burden in the domestic and public spheres, thus demonstrating a paradoxical model of eco-feminism. This study found that even in patriarchal oppression, Balinese women still play an important role in maintaining ecological balance through various rituals as local wisdom.

Traditional technology is one of cultural advancement objects that can be found in Loloan stilt houses which are undergoing transformation and decline in quantity. This paper aims to know shape and determinants of stilt houses transformation in East Loloan, as well as to reveal the implications in terms of cultural advancement program. The study applied qualitative methods which were analyzed interpretive descriptive. The results showed that the stilt house consist two forms and has three levels based on the cosmological community. Transformation of houses on stilts, namely addition of space and changes in function of underside caused by determinants: social change, cultural dynamic, transition livelihoods, technology development, activity change, family members structure, build condition, land area, and interest of homeowner. The implication is that most of the aspects of the cultural advancement program have been fulfilled, except for the coaching aspect which has not been touched by community or government.

Marriage in general is closely related to the two foundations of community life, namelyculture and religion. Culture is a very important traditional wedding ceremony, because traditional marriage will still exist in a cultured society. The traditional marriage system of the Lamaholot ethnic group has a hereditary culture, namely the traditional marriage of belis bala. Belis bala is a sacred aspect for the Lamaholot ethnicity, where men cannot undermine a woman's dignity. This study aims to determine: (a) The perspective of the younger generation on the belis bala in the Lamaholot ethnic traditional marriage system and (b) the inculturation of the church towards the traditional Laamaholot ethnic marriage system. Supported by Marcel Mauss' theory of reciprocity in compiling this research and the research model was made with the type of qualitative research, including data collection by observation, interviews, literature study and data analysis to process research results. The results of this study indicate the perspective of the younger generation, namely, there are some of them who feel heavy belis bala and want relief, but some others consider the traditional marriage system of belis bala as a challenge for them to be able to have their idol girl. They still want to maintain this traditional belis bala marriage system. The church sees this as a tradition that must be maintained. The church follows the regulations made by the village government for the preservation of the belis bala marriage system.

The implementation of education in Indonesia was mandated by the UUD 1945. The implementation was carried out at the SMAN. Education policy in schools creates controversy as a form of impact on ideology of kiai. The policy deviation is in the form of changes in school curriculum, differences in the learning process, and religion as a public high school identity. This study aims to: (1) find out the ideology of kiai in the dominance of education in SMAN (2) knowing the practice ideology of kiai in SMAN (3) knowing the meaning in the ideology of kiai at SMAN. This is a qualitative research with data obtained through interviews, observation, and document study. The results showed that (1) the dominance of kiai in education due to influence of historical factors in the establishment of SMAN, the role of school committees with most members of Islamic boarding schools, and the political role of kiai (2) Ideology of kiai practices included the formation of superior classes, curriculum changes school identity and extracurricular activities (3) the meaning contained in the ideology of kiai in education at SMAN is a conflict of interest, emancipatory education, economics, and the meaning of polarization. Keywords: Ideology, Kiai, SMAN

The phenomenon of forest clearance is a holistic problem which has caused a forest not to function optimally. The first consequence of forest clearance is felt by the people living around the forest. It can lead to fire, landslide and the disappearance of water source. It can also cause the micro climate to decrease. The theories used in the present study are the theory of power discourse and knowledge proposed by Foucault, the theory of hegemony proposed by Antonio Gramci, and the theory of communication action, proposed by Habermas. It was found that; first, those who cleared the trees growing in the forest area away come from the surrounding villages. The culture of such a forest clearance had been done from generation to generation. The closer they lived to the forest area, the more cattle they raised. They raised more or less four cattle without being supported with how to prepare the food they need. Second, the government had made many attempts to overcome the forest clearance at the Kubu Forest Management Resort "Resor Pengelolaan Hutan (RPH) Kubu"; however, the attempts which it had made was not well communicated. Third, the view of the people involved in the forest area clearance was different from the government's policy. Fourth, if related to Tulamben Village as a tourist destination, the areas within and outside the forest had the potentials which could be developed as the solution to the forest area clearance.