Journal articles on the topic 'Dayak (Indonesian people)|'
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1
Latif, Fauzia. "Tarian dan Topeng Hudoq Kalimantan Timur: suatu Kajian Filsafat Seni." Humaniora 4, no. 1 (April 30, 2013): 712. http://dx.doi.org/10.21512/humaniora.v4i1.3481.
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Indonesia is a rich country of arts and cultures. Dayak culture is one example. Dayak community has distinctive and unique of culture, from art, social system, to belief system. Hudoq mask and dance are samples of the culture of East Kalimantan Dayak community which are not decorative shapes and motifs only, but also full of philosophical meaning and symbol of the community’s faith. The results of this study are very important to record the progress of Dayak culture from ancient to present time, as well as to preserve the high values of Dayak community, as Indonesian people. This study can be used as materials in further Indonesian culture studying and served as examples to the upcoming art design world.
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Urbanus, Rohit, and F. X. Kurniawan Dwi Madyo Utomo. "Filsafat Pancasila dalam Budaya Gotong Royong (Pengiri) Masyarakat Dayak Mali." Borneo Review 1, no. 2 (January 1, 2023): 104–14. http://dx.doi.org/10.52075/br.v1i2.99.
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Pancasila is a part of philosophical system. Essentially, humans are placed as the main subject and as the basis for understanding all reality. Gotong royong is the essence of Pancasila. One of the gotong royong culture is the culture of the Dayak Mali community. Pancasila and the culture of envy are the character of the Indonesian nation. The writing of this study is focused on the value of gotong royong as part of the Pancasila philosophy in the culture of the Dayak Mali community. The method used in this paper is a qualitative method in the form of a literacy study in elaborating the value of gotong royong contained in Pancasila with the culture of envy. Malian Dayak culture is often identified with dances, symbols, tattoos, and so on. Literatures related to the Malian Dayak culture are also still few, not many writers have studied the existing cultures. Therefore, this paper aims to explore the meaning of gotong royong in the Malian Dayak culture as well as to dissect the philosophical meanings in it. The results of this study are Pancasila Philosophy which is described as a theoretical framework used to dissect the value of gotong royong contained in the Pengiri culture. The Malian Dayak people practice this culture from generation to generation. The Malian Dayak community is obliged to preserve this Pengiri culture. Culture is an integral part of the life of the Indonesian nation. The spirit of gotong royong is the unique spirit of the Indonesian people. Therefore, the culture of gotong royong (pengiri) is an asset of the Indonesian nation that needs to be maintained and developed.
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Tejawati, Andi, Joan Angelina Widians, Renol Sulle, Muhammad Bambang Firdaus, Anton Prafanto, and Faza Alameka. "Pemodelan Konsep Augmented Reality Motif Batik Dayak Kalimantan Timur." METIK JURNAL 6, no. 1 (July 11, 2022): 37–44. http://dx.doi.org/10.47002/metik.v6i1.333.
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Indonesian Batik has been designated as a Humanitarian Heritage for Oral and Intangible Culture by UNESCO since October 2, 2009. Although Batik is well known to the Indonesian people, many people are unfamiliar with batik motifs from the region. One of them is the East Kalimantan Dayak Batik motif. The introduction of information media has followed the development of existing technology. One of them is the introduction of media by utilizing AR technology. Augmented Reality (AR) is a technology that allows computers to display virtual objects precisely on natural objects in real-time. Introducing the East Kalimantan Dayak Batik Motif using Augmented Reality technology is expected to be a more interactive alternative for introducing Indonesian culture, especially in East Kalimantan. The results show that the Augmented Reality (AR) application for the East Kalimantan Dayak Batik motif has been successfully designed and built using the Vuforia SDK, Blender, and Unity3D software. Testing Distance, occlusion, and light intensity are very influential in detecting markers.
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Hamdani, Rifqi. "Antara Etnosentrisme dan Demokrasi: Konflik Etnis Dayak-Madura." Jurnal Mengkaji Indonesia 1, no. 2 (December 18, 2022): 100–108. http://dx.doi.org/10.59066/jmi.v1i2.128.
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Abstract: The purpose of this article is to discuss the issue of ethnocentrism and democracy in Indonesia with case studies in two regions. Firstly, ethnocentrism as the root and source of conflict between ethnic Dayak and Madurese in Sampit, Central Kalimantan Province. Purpose: This article aims to discuss the issue of ethnocentrism in the Dayak and Madurese conflict. Design/Methodology/Approach: The research method used is qualitative research. By using a descriptive approach and data collection techniques using literature study. Findings: The conflict between Dayak and Madurese was caused by the sentiments of the two ethnicities. Ethnic differences are used as sentiments to compete in various aspects of social, economic, and, politics. Ethnic differences and diversity that are expected to go hand in hand and complement each other with the democratic system in Indonesia still reap many problems. The democratic system seems to open space for the emergence of inter-ethnic conflicts. This is certainly a challenge for the Indonesian people. The government needs to always encourage and open space to conduct political socialization to all Indonesian people and community or ethnic groups, especially those related to the values of nationalism, tolerance, and Indonesian unity. Originality/Value: Many have discussed issues related to ethnocentrism, both Dayak and Madurese conflicts. But this research is more directed at the issue of ethnocentrism.
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Hastuti, Puji. "Frontier Strategies of Dayak Agabag’s Elite for Cultural Rights in Ulu Sembakung, North Borneo." Jurnal HAM 15, no. 1 (March 27, 2024): 1. http://dx.doi.org/10.30641/ham.2024.15.1-18.
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The local elites of Dayak Agabag are conscious of their community's position as minorities, which presents opportunities. As an Indonesian frontier people, the Dayak Agabag have formed solid social ties with the Murut Pensiangan, as a resident community in Malaysia, fostering cultural cohesion across national borders. These sociocultural ties are seen as a threat to sovereignty and nationalism, which, ironically, are often exploited by local elites for the benefit of frontier people. The Agabag's elites are using their minority status to advocate the development of modern-state infrastructure in their region. This article analyzes cultural rights challenges confronting the Dayak Agabag along the Indonesia-Malaysia border, aiming to comprehend the political role of Dayak Agabag elites in shaping affirmative policies for marginalized communities and their advocacy for human rights, shedding light on the movements of both the elite and the community in their quest for legitimacy. The ethnographic lens used in this article shows that the political agency of Dayak Agabag’s local elite created their own rule to counter the domination of the state spatiality to struggle for human rights as frontier people. This article describes how the local elites maintained their minority frontier people status, as it gave them access to political gain or privileges across state borders. The local agency of Dayak Agabag’s elite offers insight into how marginalized frontier people can leverage their political indigeneity power, obtain cultural rights, and maintain socially legitimate yet formally illegal cross-border mobility.
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Nugroho, Mardi. "SIKAP MASYARAKAT TERHADAP BAHASA IBUNYA: DAYAK LENGILU, BENGGOI, DAN PAKKADO (SOCIETY ATTITUDE TOWARDS MOTHER TONGUE: DAYAK LENGILU, BENGGOI, AND PAKKADO)." Kadera Bahasa 10, no. 1 (December 20, 2018): 23–31. http://dx.doi.org/10.47541/kaba.v10i1.41.
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The speakers of Dayak Lengilu language are only four people in 2000. The condition of the language is almost extinct. In 1989, the speaker of Benggoi language were 350 people. According to society information, in Kecamatan Kalukku, Kabupaten Mamuju, Sulawesi Barat, there is Pakkado language which the condition is endangered. Local languages with few speakers and local languages whose condition is almost extinct or endangered should be prioritized for protection. Knowing the attitude of the society toward the local language is important in the revitalization program local languages usage. The mother tongue for most Indonesian citizens is the local language. The problem of this research is how the attitude of society toward their mother tongue, especially the Dayak Lengilu, Benggoi, and Pakkado people? The purpose of this research is to know the attitude of Dayak Lengilu, Benggoi, and Pakkado people towards their mother tongue. This research uses quantitative method. The data were collected by using questionnaire. Data processing is done quantitatively with simple statistics. Language attitude theory, measurement scale determining theories, questionnaire compiling, and questionnaire validity test theory were used in this research. The result shows that the attitude of Dayak Lengilu, Benggoi, and Pakkado language is positive. This study recommends that the results of this study can be used as a consideration in the local language protection program.
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Ningsih, Retna. "The Tales of the Dayak Tribe: Values of Indonesian Cultural Character." Hortatori : Jurnal Pendidikan Bahasa dan Sastra Indonesia 6, no. 1 (June 30, 2022): 50–54. http://dx.doi.org/10.30998/jh.v6i1.978.
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The many currents of foreign culture can fade the original culture of Indonesia. More specifically the culture of the Dayak tribe. The next generations have started to leave their original traditions and culture. Fairy tales are a culture that should be preserved, so that the longer it does not become extinct. This study aims to analyze the character values of the Dayak fairy tales on the island of Borneo. In addition, the research also describes the social value in the story. Dayak fairy tales can instill education in their descendents. The research method uses descriptive qualitative methods. The data is taken from a collection of fairy tales from Tanah Dayak, by Essau Albert Menggang. The results showed that the Dayak fairy tales contain character and social values that can be used as a forum and educational tool for today's young generation. The composition of the character values in the fairy tales from Tanah Dayak are 13% religius values, 9% hard work, 9% respect for others (social), 5% peace-loving, 13% independent, creative as much as 9%, caring as much as 37%, and discipline as much as 5%. From this analysis, it is necessary for the next generation to be able to use fairy tales as a means of education that comes from Indonesian culture.Keywords: Put 3-5 your keywords here; keywords separated by semicolon.
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Guslandi, Ariel. "Analysis of Conflicting Regulations concerning the Food Estate Program and Customary Land in Accordance to Indonesian Customary Law Principles." West Science Law and Human Rights 1, no. 04 (October 30, 2023): 285–92. http://dx.doi.org/10.58812/wslhr.v1i04.326.
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As a rechstaat, Indonesia has human rights and a law protection guarantee that is regulated in the Constitution of the Republic of Indonesia (UUD 1945). To ensure the protection of the law and human rights, it is necessary to have a legal basis that regulates these matters, including customary rights. The regulations of customary rights are regulated in Article 18B paragraph 2 of the UUD 1945, Law Number 5 of 1960 concerning the Basic Regulation of Agrarian Principles, Law Number 39 of 2014 concerning Plantation, and Law Number 6 of 2023 concerning Job Creation. However, there is a problem in the social field, as happened in Central Kalimantan Province that customary land was turned into a 600-hectare cassava plantation food estate program without involving Dayak indigenous people from planning to implementation. Moreover, Dayak indigenous people do not get any benefits from the food estate program. These reasons are that there are a few legal problems that contradict the food estate program and customary rights.
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Poerwosusanta, Hery, Zairin Noor, Karyono Mintaroem, Edi Widjajanto, and Mulyohadi Ali. "Extraction the Dayak Onion (Eleutherine sp): Scientific Based Herbal Medicine (OHT) Production Protocol." Berkala Kedokteran 15, no. 2 (September 16, 2019): 133. http://dx.doi.org/10.20527/jbk.v15i2.7263.
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Abstract: Indonesia has the second largest tropical forest and the richest in flora biodiversity in the world. Based on the Basic Health Research 2010, 59.29% of Indonesian had consumed herbal medicine, noted that Indonesian had consumed herb since the VIII century. Dayak onion (Eleutherine sp) widely used as traditional medicine, as a bahimang /wound healing agent. Dayak onion is not reassured as a medical treatment and lacked scientific evidence. Until 2018, thousands of herbs consumed by Indonesian, only 85 ingredients clinically tested. Sixty-four herbs have been pre-clinically tested and designated as Scientific based Herbal Medicines/Obat Herbal Terstandar (OHT) and 21 herbs have been tested clinically and determined as Phytopharmaca by the Badan Pengawasan Obat dan Makanan Republik Indonesia (BPOM-RI). Based on the data, the Dayak onion appointed as a Scientific based Herbal medicine (OHT) based on pre-clinical and phase 0 clinical research. Potential and promising for the treatment of metabolic, degenerative, catastrophic, neoplasmic, genetic and infectious diseases, Dayak onions can be developed into phytopharmaca in the future. The study aim is to make guidelines for the standardized herbal medicines development according to the rules and regulations. Keywords: Dayak Onion, Eleutherine sp, Scientific based Herbal Medicines, Phytopharmaca, Pre Clinic and Clinical Trials phases
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Wahyuni, Sri. "PELAKSANAAN PERKAWINAN CAMPUR BEDA AGAMA ANTARA WARGA MELAYU MALAYSIA DAN DAYAK KALIMANTAN DI DAERAH PERBATASAN SAMBAS KALIMANTAN BARAT (Antara Living Law dan Hukum Positif Indonesia)." Al-Ahwal: Jurnal Hukum Keluarga Islam 9, no. 1 (March 1, 2017): 31. http://dx.doi.org/10.14421/ahwal.2016.09103.
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This article discusses about the implementation of mix and interreligious marriages among the Indonesian people of Dayak, Kalimantan and Malaysian people of Muslim Malayu in Sarawak, which is in the boarder of Indonesia-Malaysia. These two of groups live together as one unity of etnic in the boarder area. They are not separated by the boarder of two states. They live in tolerance among the different religions such as Dayak etnic who majority is Christian and Malay who are Muslims. The mix and interreligious marriage are conducted according to adat law, and it is also compatible to Indonesia law which is religious law according to Article 2 (1) and (2) of Indonesian Marriage Law. Therefore, interreligious marriage can’t be conducted formally, but they have interreligious marriage by changing their religious identity to follow the other spouses. For the example, a Christian who wants to marry a muslim and conduct their marriage according to Islamic law which is registed in KUA, he or she must follow the muslim religion, and vice versa.[Artikel ini mendiskusikan tentang pelaksanaan campur beda agama antara orang Dayak, Kalimantan berkewarganegaraan Indonesia dengan muslim Melayu, Serawak berkewarganegaan Malaysia di perbatasan Indonesia-Malaysia. Keduanya hidup bersama sebagai satu kesatuan etnik di daerah perbatasan. Mereka tidak dipisahkan oleh perbatasan dua negara. Mereka tinggal dalam lingkungan yang memegang teguh toleransi antara agama-agama yang berbeda seperti Dayak yang mayoritas Kristen dan Melayu yang Muslim. Perkawinan campur beda agama dilakukan menurut hukum adat dan didasarkan pada hukum Indonesia yang sesuai dengan Pasal 2 (1) dan (2) UU Perkawinan. Oleh karena itu, Perkawinan campur tidak dapat dilakukan secara formal, tetapi mereka memiliki cara dengan mengubah identitas agama mereka untuk mengikuti pasangan lainnya. Misalnya, seorang Kristen yang ingin menikah dengan muslim dan mereka melakukan perkawinan menurut hukum Islam yang dicatat di KUA, seorang calon isteri atau calon suami harus mengikuti tata cara Islam, begitu sebaliknya.]
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Karyani, Lida, Mangatur Rudolf Nababan, and Sri Marmanto. "Translation Analysis on Dayak Cultural Terms From Dayak Ngaju to Indonesian and English." Langkawi: Journal of The Association for Arabic and English 6, no. 1 (June 25, 2020): 41. http://dx.doi.org/10.31332/lkw.v6i1.1676.
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Natalia, Desi, Jefry Tarantang, and Ni Nyoman Adi Astiti. "MAKNA MANUHIR DALAM KEHIDUPAN MASYARAKAT DAYAK NGAJU DI KOTA PALANGKA RAYA." Jurnal Studi Agama dan Masyarakat 16, no. 1 (June 29, 2020): 24–34. http://dx.doi.org/10.23971/jsam.v16i1.2077.
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It was known that Dayak people as well as other tribes had its own norms and laws, known as Hadat in every activity and situation. This was also performed by Ngaju Dayak society in discarding a hunch, namely manuhir. Manuhir is an alternative healing carried out by Ngaju Dayak people in ancient times to get rid of the hunches within. This paper attempted to describe Manuhir custom in the view of Ngaju Dayak people at Palangka Raya, Central Kalimantan. In addition, it was also to maintain manuhir as an alternative healing carried out by Ngaju Dayak people as an identity of Dayak Ngaju people, so that the meaning of this ritual did not face obscurity in the future. The implementation of muhuhir action indicated the obidience of Dayak Ngaju people in their customs and traditions, since this activity was a mandatory for those who have such hunches.
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Wahyuni, Sri, and Aditia Aditia. "PENGARUH PEMBERIAN EKSTRAK BAWANG DAYAK TERHADAP PERUBAHAN TEKANAN DARAH PADA PENDERITA HIPERTENSI DI DESA TANGKAHEN KECAMATAN BANAMA TINGANG KABUPATEN PULANG PISAU KALIMANTAN TENGAH." Jurnal Kesehatan 6, no. 1 (June 29, 2019): 68–77. http://dx.doi.org/10.35913/jk.v6i1.117.
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Latar Belakang: Hasil Riset Kesehatan Dasar (2013), secara nasional terjadi peningkatan prevalensi hipertensi berdasarkan wawancara dari 7,6% pada tahun 2007 menjadi 9,5% pada tahun 2013. Prevalensi hipertensi pada penduduk umur 18 tahun ke atas di Indonesia adalah sebesar 25,8%. Data Dinas Kesehatan Provinsi Kalimantan Tengah 2015 terdapat 10 kabupaten/kota yang melaporkan hasil pengukuran tekanan darah pada penduduk yang berusia ≥ 18 tahun, terdapat 68.922 orang (23,20%) yang menderita hipertensi. Salah satu cara mengatasi hipertensi yakni dengan menggunakan ekstrak tanaman Bawang Dayak. Tujuan: Mengetahui pengaruh pemberian ekstrak Bawang Dayak terhadap perubahan tekanan darah pada penderita hipertensi di Desa Tangkahen, Kecamatan Banama Tingang, Kabupaten Pulang Pisau, Kalimantan Tengah tahun 2017. Metode: Desain penelitian Pre-experimental Design dengan rancangan One-group Pretest-posttest Design. Jumlah populasi dan sampel 30 orang dengan teknik sampling total populasi. Analisa data menggunakan Paired-Sample T Test. Hasil: Nilai rata-rata MAP pretest 117,23 mmHg dan nilai rata-rata posttest 112,02 mmHg, perubahan rata-rata MAP tekanan darah 5,21 mmHg. p value < α, yakni 0,000 < 0,05 yang berarti H0 ditolak dan Hα diterima. Kesimpulan: Ada pengaruh pemberian ekstrak Bawang Dayak terhadap perubahan tekanan darah pada penderita hipertensi di Desa Tangkahen, Kecamatan Banama Tingang, Kabupaten Pulang Pisau, Kalimantan Tengah tahun 2017. Saran: Penderita hipertensi dapat menggunakan tanaman Bawang Dayak untuk mengatasi penyakit hipertensi. Sebagai dasar bagi peneliti lainnya dalam mengembangkan penelitian terkait tanaman Bawang Dayak dan hipertensi.
Kata kunci : Ekstrak Bawang Dayak - Tekanan Darah - Hipertensi.
ABSTRACT
Background: The Result of Basic Health Research (2013), there was an increase in hypertensive prevalence based on interviews from 7,6 in 2007 to 9,5 in 2013. The prevalence of hypertension in Indonesian residents aged ≥ 18 years was 25,8%. According to data from Health Service of Central Kalimantan Province in 2015, there were 10 regencies/cities reporting results of blood pressure measurement of the residents aged ≥ 18 years, where 68,922 residents (23.20%) had hypertension. One of the ways to control hypertension is using the extract of Dayak Onion. Objective: To examine the effects of Dayak Onion extract on blood pressure of people with hypertension in Tangkahen Village, Banama Tingang Subdistrict, Pulang Pisau Regency, Central Kalimantan in 2017. Method: This research employed Pre-Experimental Design using One-Group Pretest-Posttest Design. The population and sample consisted of 30 participants collected using total population sampling technique. Data were analyzed using Paired-Sample T-test. Result: The average value of MAP pretest 117,23 mmHg and the average value of MAP posttest 112,02 mmHg, average change in blood pressure MAP 5,21 mmHg. p-value < α, i.e. 0.000 < 0.05, it means H0 is rejected while Hα is accepted. Conclusions: Dayak Onion extract has an effect on the decrease of blood pressure of people with hypertension in Tangkahen Village, Banama Tingang Subdistrict, Pulang Pisau Regency, Central Kalimantan in 2017. Suggestions: People with hypertension can use Dayak Onion to control hypertension. Moreover, it can be used as a basis for other researchers to develop research about Dayak Onion and hypertension.
Keywords: Dayak Onion Extract - Blood Pressure - Hypertension.
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Kiki Hartanto, Cornelius, Donatianus BSE Praptantya, Diaz Restu Darmawan, Ita Lusia, and Devi Fridayanti. "Tattoos: Art, Symbol, and History in Dayak Salako." Mudra Jurnal Seni Budaya 38, no. 3 (May 26, 2023): 269–76. http://dx.doi.org/10.31091/mudra.v38i3.2293.
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It is the product of qualitative research with a phenomenon approach that covers several stages of observation, deep interview, and documentation. This qualitative work is done in the large Sajingan district, Sambas. The research discussed the phenomenon of tattooing the Dayak Salako people. In the Dayak, tattoos get important attention inside, where the value and meaning behind the tattoo motif adorns the body of the Dayak. The tattoo on the dayak has a long history. Especially the traditional tattoo that is commonly known to the dayak people as the flower of eggplant, it is one of the tattoos in dayak Iban. In Dayak Salako's own well-known tattoos are a form of transcultural interaction with other hackers who have tattoos. Views have also been given to tattoos in which the study includes two types of tattoos found in the Dayak Salako, it has a traditional motif and contemporary tattoos. With the development and progress of knowledge technology regarding tattoos and tattoo meanings transferred to a new meaning to the use of tattoos among the Dayak Salako people. New tattoo motifs emerged that included artistic value, meaning, and viewpoint. The essence of the tattoos used by the dayak Salako people has become an interesting issue because of their many interfaces with the Dayak Iban and their tattoos add to their knowledge of the tattoo.
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Rahayu, Sri Lestari, and Mulyanto Mulyanto. "Penguatan Perlindungan Masyarakat Hukum Adat Dayak Paser di Kabupaten Panajam Paser Utara Dari Dampak Pemindahan Ibukota Indonesia." Jurnal Hukum dan Pembangunan Ekonomi 11, no. 1 (July 31, 2023): 143. http://dx.doi.org/10.20961/hpe.v11i1.77478.
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<p class="Abstract-Eng-Text">The decision of the Indonesian government to move its capital from Jakarta to North Penajam Paser Regency (PPU) in East Kalimantan Province has affected the vulnerable local indigenous people (MHA). This study aims to determine the impact of this relocation and formulate a strategy that protects Dayak Paser in PPU Regency as a traditional community despite challenges from modern society. Historical and statutory approaches were used for literature documentation., while qualitative data analysis was based on inductive and deductive reasoning logic. The results showed that capital relocation affects Dayak Paser's existence in economics, environment, natural resources, environment, politics, livelihood, and security fields, though three strategies can be adopted for legal protection. These include drafting and ratifying a law on the State Capital for regulating the legal protection of indigenous people in the PPU Regency area, guaranteeing the determination of the legal standing of MHA automatically and permanent human rights for people of MHA origin. Therefore, the government and legislature should use these findings to formulate policies and regulations about the existence of the state capital. <strong></strong></p>
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Mahmudah, Siti, Akhmad Muntaha, and Ahmad Muhlisin. "Effectiveness of Dayak (Eleutherine palmifollia (L) Merr) Extracts Against Escherichia coli In Vitro." Tropical Health and Medical Research 1, no. 2 (August 31, 2019): 44–48. http://dx.doi.org/10.35916/thmr.v1i2.8.
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Dayak onion (Eleutherine palmifolia (L.) Merr) is hereditary used by the Indonesian Kalimantan Dayak community as a medicinal plant with antimicrobial activity. The active ingredient of Dayak onions can inhibit the growth of bacteria such as Escherichia coli. The purpose of this study was to determine the effectiveness of Dayak extract (Eleutherine palmifollia (L) Merr) in inhibiting the growth of Escherichia coli in vitro. This research method is experimental. Posttest Only Control Group Design research design. Research Results Show that Dayak onion extract can inhibit Escherichia coli with concentrations of 10% (6 mm), 20% (8 mm), and 30% (11 mm), 40% (13 mm), 50% (16 mm), 60 % (18 mm) and 70% (20 mm), 80% (20 mm), 90% (24 mm) and 100% (30 mm). The conclusion of the study of Dayak extract has a different effect on the growth of Escherichia coli with a significance value of 0,000
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Sudirman, Sudirman. "The Regime of Truth, Partnerships, and Palm Oil Expansion in East Kalimantan, Indonesia." Jurnal Ilmu Sosial dan Ilmu Politik 27, no. 1 (August 16, 2023): 46. http://dx.doi.org/10.22146/jsp.72270.
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A large part of the uplands in East Kalimantan has been converted to oil palm plantations through partnership schemes, making it increasingly difficult for the indigenous Dayak people to find land for swidden agriculture. Therefore, a better understanding of partnership discourses and narratives is needed. This article adopts a Foucauldian perspective on truth regimes and ethnographic methods to examine the Indonesian government's strategy to expand state space for oil palm expansion in Dayak customary lands in East Kalimantan. This article argues government strategies need to be formulated by involving a robust analysis of the circular power-knowledge relationship. This perspective allows an understanding of partnerships at the discourse level, i.e., as an extension of power, not just stories about community empowerment behind the invisible hands of capitalism. Oil palm partnerships are a temporary policy structure as it confronts another power‐knowledge configuration: the Dayak community. Within this framework, customary practices are not static but are redefined continuously. In the uplands of East Kalimantan, oil palm agribusiness partnership policies often result in subjugating, disqualifying, and marginalizing practices. This article also investigates the implications of the formation of oil palm truth regimes.
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Fera, Dhunung Mei, Dyah Ayu Ritma Ratri, and Ria Ishardanti. "Pengelolaan hutan berkelanjutan masyarakat Dayak." Environmental, Social, Governance and Sustainable Business 1, no. 1 (February 29, 2024): 18–32. http://dx.doi.org/10.61511/esgsb.v1i1.2024.758.
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Background: Forests are a source of life for the Dayak people. The various activities of the Dayak community towards the forest provide an understanding that the relationship between the Dayak community and the forest is an interaction that is a reciprocal relationship. Forests provide living resources to meet the needs of the Dayak people, and the Dayak people always maintain forest preservation in accordance with their culture. Grouping forests based on their function is a form of Dayak community participation in an effort to map their territory and maintain the sustainability of forest functions considering that the Dayak community's life depends on the forest. The rotational farming system is a way of managing forests for farming that has been carried out for generations by the Dayak people in a natural and traditional way. For the Dayak people, most of whom make their living as farmers, farming activities are the most suitable source of meeting their food needs. Methods: In this study, the author reviews various literature about the lives of the Dayak community in managing sustainable forests. Findings: However, over time, conversion of forest land and population growth has resulted in the conversion of forest land which results in natural damage. Policies that prioritize economic interests such as Forest Tenure Rights (HPH), Industrial Plantation Forests (HTI) change the behavior of the Dayak people and forget their traditional knowledge. Conclusion: Massive clearing of forest areas for industrial areas results in damage to the environment and ecosystem habitat, both biotic and abiotic, one way that becomes a national issue is the simultaneous occurrence of forest and land fires. Local wisdom also cannot maintain the traditional knowledge of the Dayak community which might be a solution to preserving nature. Young people who are expected to be the successors of the heritage appear to be indifferent to cultural preservation that has been proven to be sustainable. The cultural values that are lived are considered a burden on the development of the times.
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West, Paige. "Anna Tsing. Friction: An Ethnography of Global Connections. Princeton and Oxford: Princeton University Press, 2005." Comparative Studies in Society and History 47, no. 3 (July 2005): 667–68. http://dx.doi.org/10.1017/s0010417505220297.
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In Friction, Anna Tsing uses logging practices and timber consumption, environmental activisms and ideas about nature, local loss of livelihood and local despair over the loss of forest-as-life (as opposed to forest-as-resources), and Indonesian nation-making through business practices and international investment as her entry points for a richly argued and ethnographically nuanced analysis of the social processes by which the spatial, discursive, and metaphoric sites that have come to be known as the ‘local’ and the ‘global’ are made by each other. Her ethnographic contribution is her ability to demonstrate multiple experiences of events—from Meratus Dayak elders to Indonesian environmentalists, from Indonesian businessmen to consumers in an IKEA, from the Korean Development Company to Freeport McMoRan—which each person and institution understands and narrates differently. Indeed, Tsing shows that these people and institutions understand events and misunderstand each other in profound ways, but that the misunderstandings are productive, creating the social fact that is the Indonesian forest.
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Ajeng Tita Negoro, Riri Irma Suryani, and Nurhadi Nurhadi. "Perancangan Karakter Personifikasi Mandau Uyau Man Kan Berbasis Budaya Dayak Kalimantan Timur." Jurnal Riset Rumpun Seni, Desain dan Media 2, no. 1 (April 30, 2023): 163–79. http://dx.doi.org/10.55606/jurrsendem.v2i1.1766.
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This project focuses on the significant role of the gaming industry as an agent for spreading popular culture and global lifestyle from various countries, as well as its potential impact on local culture. Especially in the Indonesian market, the penetration of foreign cultures through digital platforms has become a phenomenon that has an impact on local cultural identity. However, as a successful example, Japan in promoting its traditional culture through media such as games, anime, and other products, provides inspiration for an approach that has the potential to strengthen the sustainability of local culture. This design aims to explain how character design in the game industry can be adopted as a tool to introduce and describe cultural values, myths, and philosophies of the East Kalimantan Dayak tribe. This approach will involve developing character designs that take references from the traditions and local wisdom of the Dayak tribe. The design will be a means of providing a unique and engaging visual experience, while simultaneously responding to concerns about the preservation of traditional culture. The methodology used in this research is a design thinking approach with a 5W+1H analysis approach. These design steps would result in a character called "Uyau Man Kan," which has its roots in the traditional folklore of the Dayak people of East Kalimantan. This character is not only a visual manifestation of the culture, but also a bridge for a deeper understanding of the cultural heritage of the Dayak tribe.
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Widodo, Antonius, Muhammad Hadianto, and Joni Widjayanto. "THE ROLE OF INDONESIAN ARMY (TNI) IN REDUCING THE 2001’S SAMPIT CONFLICT AS NATIONAL DEFENSE." International Journal of Law Reconstruction 6, no. 1 (April 7, 2022): 1. http://dx.doi.org/10.26532/ijlr.v6i1.20997.
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The Sampit conflict that occurred in Sampit City, Kota Waringin Timur Regency (Kotim) between the Dayak and Madurese ethnic groups was an event that affected security stability in Indonesia. The purpose of writing in this study is to find out and analyze the role of the TNI in resolving the Ethnic Dayak and Ethnic Madurese conflicts in Sampit City, Kotim Regency as the implementation of national security as a form of safeguarding national security stability from foreign and domestic threats. The approach method used in this study was a normative juridical approach. The results of the research, among others, are that the factors that are the main causes of the conflict between the ethnic Dayak and the ethnic Madurese include cultural factors, social inequality factors and political factors. The role of the Indonesian Army (TNI) in the context of implementing national resilience in resolving the ethnic Dayak and Madurese conflicts in Sampit City, Kotim Regency is carried out by contributing to regional security providing positive benefits for conflict peace in relation to efforts to create a peaceful situation in Sampit City, Kotim Regency.
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Sesar, Yuve Kukuh, Reza Triarda, and Juliansyah Rahmat Maulana. "Developing Transnational Indigenous Solidarity: The Case of Borneo Dayak Forum." Global Focus 1, no. 1 (April 30, 2021): 4–22. http://dx.doi.org/10.21776/ub.jgf.2021.001.01.1.
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Dayak people are an indigenous community inhabiting the Island of Borneo. They dub themselves as the natives and the inheritance of the island’s heritage and culture. Before the intrusion of colonial influences, they were prosperous and great, but now they are ironically struggling to revive and retrace their ancestral heritage in their own home. This article seeks to explain and analyze the effort of the Dayak community to advocate for their rights and culture by developing a transnational advocacy network called Borneo Dayak Forum to promote sustainable living. This network serves as a platform that Dayak people capitalize upon to influence policy-making in Indonesia in which Dayak people currently inhabit especially in Kalimantan Island. This article argues BDF has played a significant role in promoting Dayak people's agendas in achieving sustainable living, especially in the realm of the preservation of customary law and protection of indigenous lands.
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Kristianus, Kristianus. "The Dayak Selako Shamans Oral Tradition: Intermediary Between People, Culture And Religion." Al-Albab 10, no. 2 (January 12, 2022): 241–56. http://dx.doi.org/10.24260/alalbab.v10i2.2093.
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The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.
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Indrawati, NFN. "REFLEKSI BUDAYA BANJAR DAN DAYAK DALAM NOVEL JENDELA SERIBU SUNGAI KARYA MIRANDA SEFTIANA DAN AVESINA SOEBLI (KAJIAN ETNOLINGUISTIK)." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 16, no. 2 (December 1, 2020): 215. http://dx.doi.org/10.26499/und.v16i2.2839.
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Banjar and Dayak communities uphold their cultures and they still follow them until now. How that culture is reflected by the characters in the novel Jendela Seribu Sungai becomes an issue in this study. This research aims to describe Banjar and Dayak culture reflected in the novel Jendela Seribu Sungai by Miranda Seftiana and Avesina Soebli and it is reviewed from ethnolinguistics approach. The methods used in this study are qualitative descriptive methods by reading the novel Jendela Seribu Sungai, inventorying data, reducing data, analyzing data, and giving conclusion. From the results of this study it can be concluded that the reflections of Banjar and Dayak culture in the novel Jendela Seribu Sungai displays various traditions and customs of Banjar and Dayak communities and it still implemented; phrases and proverbs that become the guidelines of Banjar and Dayak people; rituals and beliefs that are still believed; traditional games that are often played by Banjar and Dayak people; food that becomes the characteristic of Banjar and Dayak people; and also spells or prayers that are still read in each ceremonial procession.
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Darmadi, Hamid. "Dayak and Their Daily Life." JETL (Journal Of Education, Teaching and Learning) 2, no. 1 (March 31, 2017): 101. http://dx.doi.org/10.26737/jetl.v2i1.145.
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This article titled "Dayak and Daily Life" This paper aims to reveal the Dayak and in their daily life. Dayak is a native of Borneo has its own characteristics. Dayak, divided into 405 sub-sub clans [1]. Each sub Dayak both Indonesia and Malaysia are identical. Dayak customs and culture comes from the word "Power" which means upstream, to refer to people who live in inland areas or in the interior of Borneo. In the arsenal of art and culture, Dayak has many similarities such as; saber, chopsticks, beliong, betang, cupai, renjung, empajang and others. Dayak indigenous religion is Kaharingan which is the original religion born of the cultural ancestors of the Dayaks. Most of the Dayak people still adhere to the belief of the existence of unseen objects in certain places such as rocks, large trees, planting gardens in the forest, lakes, pools, and others are believed to have "magical powers". Daily life of the Dayaks in general farming, farming. When will open farming land, farming they held ritual.
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Basori, B., Lina Herlinawati, Nandang Rusnandar, and T. Dibyo Harsono. "NILAI-NILAI PERILAKU TERHADAP SESAMA MANUSIA YANG TERCERMIN DALAM PETATAH-PETITIH DAYAK MAANYAN." Jurnal Tradisi Lisan Nusantara 3, no. 1 (August 10, 2023): 29–44. http://dx.doi.org/10.51817/jtln.v3i1.639.
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Abstract: Dayak Ma'anyan culture (mindset, behavior patterns, and lifestyle) is reflected in the language used and the proverbs that appear in acts of communication. Proverbs have the power/power to educate, move the soul, shape attitudes, character and human character, to obtain what is revealed and radiated within oneself, and have the power as social control. The data for this study are utterances in Dayak contained in the texts of the Ma'anyan Dayak proverbs. The next analysis is the classification of data based on the form of structural aspects based on its constituent elements, the functional relationships between its constituent elements. Analysis of the proverbs in the Maanyan Dayak language contains advice, satire, praise, and diplomatic language which is often used in traditional ceremonies. The proverbs of the Dayak Ma'anyan in this study reveal many things about the behavior of the people. Among these are the behavior of the Dayak people towards the universe, towards their fellow human beings, and the attitudes and personalities of the people.
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Maulana, Rizki, Abdul Manan, and Ruhamah. "DAYAK-DAYAK KENDURI TRADITION AT THE DEATH EVENT IN BLANG POROH VILLAGE, LABUHANHAJI BARAT DISTRICT." Indonesian Journal of Islamic History and Culture 2, no. 2 (November 30, 2021): 266–83. http://dx.doi.org/10.22373/ijihc.v2i2.1321.
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This study aims to determine the history of the Dayak-dayak feast, the process of the Dayak feast, the meaning contained in the Dayak-dayak feast and the social impact of the Dayak-dayak feast. The research method used is a qualitative method and the research instruments are interviews and documentation. In addition, researchers also collect data from print and electronic media. While the data sources, the researchers took directly from the keuchik, traditional leaders, religious leaders and the community, especially women who were experts or were directly involved in the implementation of the Dayak-Dayak feast tradition. The data obtained were analyzed using descriptive methods by reducing the data, displaying the data and drawing conclusions in order to provide answers about the research objectives. Discussing the history of the Dayak-Dayak feast and the beginning of the tradition, the people of Blang Poroh Village do not know for sure about the answer, because this tradition has been passed down from generation to generation. The Dayak feast is held on the second day of the third night of the corpses in the graves, the process of cooking the Dayak begins after the midday prayer at around two o'clock, the people of Blang Poroh Village, especially their neighbors and sisters, come together to the funeral home to help the process of making Dayak cakes. The meaning contained in the Dayak feast is other than family alms intended for the deceased as well as the bed or mattress of the deceased in the grave. With the Dayak feast, they could have a high social impact on the community because they could gather and strengthen friendships.
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Kifli, Gontom Citoro. "Strategi Komunikasi Pembangunan Pertanian pada Komunitas Dayak di Kalimantan Barat." Forum penelitian Agro Ekonomi 25, no. 2 (August 12, 2016): 117. http://dx.doi.org/10.21082/fae.v25n2.2007.117-125.
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<strong>English</strong><br />West Kalimantan is inhabited by multi-ethnicity communities, such as Dayak, Melayu, and Java. Dayak community is the major ethnic and spread out in West Kalimantan province. At present, Dayak community has many restricted accesses for specifically agricultural information and technology innovation. The objective of this article is to identify the role of Dayak community chief and their communication strategy for agricultural development. The method used in this article was literature review about Dayak culture and their development communication. Dayak community was initially dwelling in Kalimantan region with main occupation as dry land farmers. Strategies to improve accessibility of Dayak community on information and technology innovation are suggested as follows: (a) empowering the role of community chief as liaison person (contact person), (b) revitalizing mass media using radio and television with Dayak culture attributes, and (c) establishing small group communication by participatory communication within and outside the community.<br /><br /><br /><strong>Indonesian</strong><br />Penduduk Kalimantan Barat terdiri dari berbagai komunitas masyarakat (multi-etnis), dimana tiga etnis terbesar adalah etnis Dayak, Melayu dan Jawa. Komunitas Dayak memiliki populasi yang terbesar dibanding yang lain dan hidup menyebar di wilayah Kalimantan Barat. Komunitas Dayak merupakan suku asli Kalimantan dan memiliki budaya bertani sebagai petani ladang. Tujuan dari penulisan ini adalah untuk mengidentifikasi dan merumuskan strategi komunikasi pembangunan pertanian pada komunitas Dayak di Kalimantan Barat yang lebih sesuai, dengan memanfaatkan eksistensi tokoh-tokoh adat. Tulisan ini merupakan review literatur berbagai bahan tertulis berkenaan dengan aspek adat, peran tokoh adat Dayak, dan komunikasi pembangunan pertanian. Strategi pendekatan komunikasi yang sebaiknya dilakukan dalam kaitan tersebut adalah melalui pemberdayaan tokoh adat Dayak sebagai liaison person atau penghubung, revitalisasi komunikasi massa melalui pemanfaatan media radio dan televisi dengan atribut adat Dayak, serta pendekatan komunikasi kelompok melalui komunikasi partisipatif di dalam dan luar komunitas Dayak.
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Kwirinus, Dismas, and Petrus Yuniarto. "The Concept of Recycled Farming According to Dayak Kanayatn and the Cultural Dimension." International Journal Ethnic, Racial and Cultural Heritage 1, no. 1 (July 19, 2023): 16. http://dx.doi.org/10.26418/ijerch.v1i1.64439.
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This research focuses on explaining the concept of recycled farming according to Dayak Kanayatn and its Cultural Dimensions. Talking about the Dayak Kanayatn cannot be separated from all their life activities. One of their most significant life activities is the farming practices of the Dayak Kanayatn tribe, which is rich in ritual ceremonies. The ceremony signifies the human relationship with nature and all its contents. Apart from that, the activities of the Kanayatn Dayak tribe, which are also essential to discuss, are economic activities. Supported by natural conditions, the Dayak people depend on the recycling farming system for their economy. However, the problem that arose later was the recycling farming system of the Dayaks, who were accused of destroying nature, encroaching on forests, and illegal loggers, thus disturbing and destroying nature. If we open history again, the Dayak tribe has managed nature in this way for centuries but has not caused any damage to nature. Departing from this accusation, the researcher explains how the Dayak Kanayatn people wisely manage nature with recycled farming. This paper aims to respond to accusations of Kanayatn Dayak as natural destroyers of their farming system. Then he wanted to explore one of the cultures of the Dayak people, especially the Kanayatn Dayak, which was almost extinct due to the times. Furthermore, it introduces the Dayak-style culture of nature management through the recycled farming tradition the Kanayatn Dayak represents. The author uses qualitative research methods and critical reading of the text without ignoring the author’s experiences and observations as a Dayak son. The findings of this paper are that the Dayak Kanayatn farming system not only reveals economic activity but also reveals community socio-cultural and religious activities. From how they work the fields with the balale’ system, it is implied that they are solid in solidarity with others. It was there that their solid community life was revealed based on kinship and brotherhood.
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Herman, Ahmad, Iim Wasliman, Hanafiah ., Yosal Iriantara, and Budi Suryadi. "The Value of Life in Dayak Meratus Custom, Indonesian." Haya: The Saudi Journal of Life Sciences 6, no. 4 (April 29, 2021): 63–73. http://dx.doi.org/10.36348/sjls.2021.v06i04.002.
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Elisetana, Irma, Masnur Turnip, and Irwan Lovadi. "Etnobotani Tumbuhan Obat Tradisional Masyarakat Suku Dayak Banyadu di Desa Teriak Kabupaten Bengkayang." Bioscientist : Jurnal Ilmiah Biologi 11, no. 1 (June 30, 2023): 317. http://dx.doi.org/10.33394/bioscientist.v11i1.7201.
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The Dayak Banyadu tribe is one of the Dayak tribes in Kalimantan. This tribe inhabits several areas in Bengkayang Regency, including in the Teriak District area. The Dayak Banyadu people are known to still use plants as traditional medicine. The purpose of this study was to determine the types of medicinal plants, diseases that can be cured, as well as the use and processing of plants as traditional medicine among the Dayak Banyadu people. This type of research is descriptive quantitative. The research was conducted using a semi-structured interview technique guided by a list of questions or a questionnaire. The population of this study was the Dayak Banyadu people living in Teriak Village, Bengkayang Regency, which was determined by the snowball sampling method. The number of respondents was 14 people consisting of traditional leaders, village shamans and people who had knowledge about medicinal plants. The Dayak Banyadu tribe in Teriak Village has the potential for medicinal plants with reference to medicinal plant cultivation. The Dayak Banyadu people utilize 50 species from 30 families. The most numerous families are Asteraceae (5 species) and Zingiberaceae (4 species). The most widely used part of medicinal plants is the leaves (58.9%). Processing method that is most often used is pounded (44.1%). The way to use it most often is sticking (43.1%). The location where most medicinal plants were collected was in the yard of the house (38%). The results of data calculations obtained Fidelity Level (FL) values (100%) of 37 species used to treat diseases. The highest Informant Agreement Factor (FKI) score (1,000) was for 3 disease categories, namely hyperglycemia, hyperlipidemia and uterine disorders.
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Putri, Dina Lutfiana, and Agus Subiyanto. "Konstruksi Verba Serial Direksional pada Bahasa Dayak Ngaju Kalimantan Tengah." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 6, no. 2 (April 15, 2023): 413–24. http://dx.doi.org/10.30872/diglosia.v6i2.639.
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Dayak Ngaju is one of the many Indonesian languages originating from the Austronesian family. Dayak Ngaju language is used by speakers from Central Kalimantan. This study aims to determine the continuous directed verbal constructions in the Dayak Ngaju language based on a typology study and then compare it with Balinese. This type of research is descriptive qualitative. Methods of data collection using the interview method are also considered. The typological approach used as data analysis in this study is then presented through an informal method. The results of this study indicate that the Dayak Ngaju language can be formed through transitive Verba 1 (V1) + transitive Verba 2 (V2) and intransitive Verba 1 (V1) + intransitive Verba 2 (V2) patterns. If related to the Talmy typology, the results of the study show that Dayak Ngaju is a language that has a verb or satellite framework, which is different from Balinese which may be formed based on motion verbs (as core verbs) and followed by prepositional phrases (roads) which act as addition.
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Fitri, Husna, Rita Maliza, Era Refiani, Alfiatul Laila, and Melinda Widyaningrum. "Uji Toksisitas Ekstrak Etanol Kulit Buah Kopi Arabika (Coffea arabica L.) dan Bawang Dayak (Eleutherine palmifolia L.) dengan Metode Brine Shrimp Lethality (BSLT)." JURNAL GALUNG TROPIKA 10, no. 2 (August 26, 2021): 138–45. http://dx.doi.org/10.31850/jgt.v10i2.751.
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Coffee husk (Coffea arabica L.) and Dayak onion (Eleutherine palmifolia L.) are Indonesian endemic plants. This plant contains flavonoid compounds, tannins, caffeine, and polyphenols. Based on previous research, these compounds have antioxidants, anti-inflammatory, anti-bacterial properties for treating tumors, inflammation, and anti-cancer. This study aimed to determine the toxicity activity of Dayak coffee and onion peel extract on the mortality of shrimp larvae (Artemia salina Leach) using the Brine Shrimp Lethality Test (BSLT) method and variations in concentration (ppm), namely 0, 20, 50, 100, 250, 500, and 1000 ppm. The results of the BSLT test showed that the coffee peel extract had an LC50 value of 51.7369 ppm and the Dayak onion had an LC50 value of 70.9741 ppm. This result shows that the extracts of coffee skin and Dayak Onion are toxic because they can kill 50% of shrimp larvae. This research is a preliminary study to analyze the toxicity of the active compounds of natural ingredients. This study showed that coffee peel extract had better toxic activity against shrimp larvae mortality than Dayak onion extract.
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Sar, Siswantia. "Female Masculinity in Indonesian Folklore Nyai Undang Ratu Rupawan dari Pulau Kupang." Muwazah 12, no. 1 (June 5, 2020): 1–14. http://dx.doi.org/10.28918/muwazah.v12i1.2354.
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This paper aims to explore the female masculinity in Indonesian folklore from Central Kalimantan, Nyai Undang Ratu Rupawan dari Pulau Kupang. This research uses gender study, masculinity. The material object in this study is a folklore originating from Kupang Island, Central Kalimantan, entitled Nyai Undang Ratu Rupawan dari Pulau Kupang. The formal object of this research is gender study, masculinity. Data analysis was performed through qualitative descriptive techniques by interpreting the data found in Nyai Undang Ratu Rupawan dari Pulau Kupang folklore and linked to masculinity data. Masculinity is generally associated with men. However, masculinity is not nature carried by children when they were born. It does not only belong to men. Females can also have masculine traits as it is not something absolute and fixed but merely a construction. Women and men are labeled with gender identities and values by culture and society. This paper tries to highlight how masculinity in Nyai Undang is relevant to the masculinity that exists in Dayak women in Central Kalimantan. Nyai Undang is a Dayak woman who has some traits that are considered masculine including leadership skills, courage, and assertiveness. This research eventually finds out that these masculine qualities that are found in Nyai Undang can also be found in Dayak women in Kalimantan.
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Nur Robaniyah and Maulidatun Nur Azizah. "IMPLEMENTASI PENANGGALAN DAYAK WEHEA DALAM KEGIATAN ADAT DI KAMPUNG DAYAK MUARA WAHAU." ELFALAKY 7, no. 2 (December 19, 2023): 329–44. http://dx.doi.org/10.24252/ifk.v7i2.42452.
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The Wehea Dayak is one of the Dayak tribes that still exist today. The Wehea Dayak tribe lives in close proximity to nature. They depend on the surrounding rivers, mountains, and forests. Daily activities cannot be separated from farming and hunting. This activity has a close relationship with the Dayak Wehea traditional activities. In determining the time of traditional activities, the Wehea Dayak people still use the Wehea Dayak calendar, which is a legacy from their previous ancestors. The Dayak Wehea calendar is unique among most calendars in Indonesia. The Wehea Dayak calendar only has two elements, namely the 29/30 months and the 10 periods. The Wehea Dayak calendar does not recognize years like other calendars. This research examines how the Dayak Wehea calendar is implemented in the traditional activities and rituals of the Dayak Wehea community in Muara Wahau District. This research is field research conducted in Muara Wahau District in August and December 2017. This research uses a qualitative approach to describe the research results. The results of this research explain that the Wehea Dayak people use this calendar for ten periods, which refers to traditional activities. This implementation includes determining the cutting period (Nep bloh), farming time (Nemeq), time to plant rice (Nugal), rituals in the fields (Entaglel), the ritual of welcoming the rice that begins to contain (Embeq Hemin Plai), harvest time (Neljiang), the period of completion of harvest (Mel Haq Pangseh May), rice feast (Erau/Lom Plai), time to make a hut (Naq Jengea), and finally the children's era/wedding party (Nak Lom).
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Yenny, Oktavani, I. Wayan Atmanu Wira Pratana, and I. Made Halmadiningrat. "ARRANGEMENT OF TRADITIONAL INSTITUTIONS IN INDONESIAN LEGAL SYSTEM." TANJUNGPURA LAW JOURNAL 7, no. 2 (July 31, 2023): 98. http://dx.doi.org/10.26418/tlj.v7i2.57492.
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AbstractThe establishment of the Majelis Desa Adat/Traditional Village Council (MDA) in Bali Province and the Majelis Dewan Adat Dayak Nasional/National Dayak Customary Council in Kalimantan (MADN) in Kalimantan Province are clear examples that the customary law community unit seriously shows its existence to accommodate the interests of members and create policies that can directly affect the customary law community unit. However, the existence of these two customary institutions does not yet have legal certainty in Indonesian legal arrangements that specifically discuss their position. As a result, the position of these customary institutions in the national realm is ambiguous due to the unclear status and position of legal products and the strength of the policies issued. The purpose of this research is to discuss the position of the customary village council in Bali Province and the national Dayak Customary Council in Kalimantan in the laws and regulations and the status of policies issued by customary institutions in Indonesian laws and regulations. The method used is normative legal research. Data sources consist of primary legal materials, secondary legal materials, and tertiary legal materials. In this research, the data is analyzed qualitatively and then presented descriptively to get a comprehensive conclusion. The results show that the MDA and the MADN have experienced significant developments ranging from institutional arrangements to legal products issued. Therefore, to provide legal certainty to the position of customary institutions and the status of legal products issued by Customary Institutions, it is necessary to explicitly regulate in Law Number 12 of 2011 as amended by Law Number 13 of 2022 concerning the Second Amendment to Law Number 12 of 2011 concerning the Formation of Legislation concerning the position of Customary Institutions and the resulting Legal Products so that there is no overlap of policies between positive law and customary law that is currently running.AbstrakPembentukan Majelis Desa Adat (MDA) di Provinsi Bali dan Majelis Dewan Adat Dayak Nasional (MADN) di Provinsi Kalimantan menjadi contoh nyata bahwa kesatuan masyarakat hukum adat secara serius menunjukan keberadaannya untuk mengakomodir kepentingan anggota dan menciptakan kebijakan-kebijakan yang dapat berpengaruh secara langsung kepada kesatuan masyarakat hukum adat. Namun, keberadaan kedua lembaga adat ini belum memiliki kepastian hukum di dalam pengaturan hukum Indonesia yang secara spesifik membahas mengenai kedudukannya. Akibatnya kedudukan lembaga adat ini di ranah nasional menjadi ambigu karena ketidakjelasan status dan posisi produk hukum maupun kekuatan dari kebijakan yang dikeluarkan. Tujuan penelitian ini untuk membahas mengenai kedudukan majelis desa adat di Provinsi Bali dan majelis adat dayak nasional di Kalimantan dalam peraturan perundang-undangan dan status kedudukan kebijakan yang dikeluarkan oleh lembaga adat pada peraturan perundang-undangan di indonesia. Metode yang dipergunakan adalah penelitian hukum normatif. Sumber data terdiri atas bahan hukum primer, bahan hukum sekunder, dan bahan hukum tersier. Dalam penelitian ini data dianalisis secara kualitatif yang kemudian disajikan secara deskriptif untuk mendapatkan kesimpulan yang komprehensif. Hasil penelitian menunjukkan bahwa MDA dan MADN telah mengalami perkembangan yang sangat signifikan mulai dari tata kelembagaan hingga produk hukum yang dikeluarkan. Oleh karena itu, untuk memberikan kepastian hukum terhadap kedudukan lembaga adat serta status kedudukan produk hukum yang dikeluarkan oleh lembaga adat, maka perlu adanya pengaturan secara tegas di dalam Undang-Undang Nomor 12 Tahun 2011 sebagaimana telah diubah menjadi Undang-Undang Nomor 13 Tahun 2022 tentang Perubahan kedua atas Undang-undang Nomor 12 Tahun 2011 tentang Pembentukan Peraturan Perundang-undangan tentang Kedudukan Lembaga Adat dan Produk Hukum yang dihasilkan agar tidak terjadi tumpang tindih kebijakan antara hukum positif dengan hukum adat yang saat ini telah berjalan.
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Mustafa, Putri Rizky Delia, Erman Syarif, and Nasiah Badwi. "Kontribusi Kawasan Wisata Budaya Dayak Terhadap Tingkat Pendapatan Masyarakat Suku Dayak Kenyah." LaGeografia 18, no. 2 (February 29, 2020): 117. http://dx.doi.org/10.35580/lageografia.v18i2.11904.
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This study aims to determine the quality of the Dayak cultural tourism area in the village of Pampang village in East Kalimantan and determine the contribution of the Dayak cultural tourism area to the level of income of the Dayak tribe community in the village of Pampang, East Kalimantan. The population in this study were people who work in the Dayak cultural tourism area in the village of Pampang, East Kalimantan as many as 30 people. The number of samples taken was 30 people using total sampling. Retrieval of data in this study using observation techniques, questionnaires, and documentation. Then analyzed using qualitative and quantitative analysis techniques (mix methods). Research data is displayed in the form of frequency and percentage tables. The results showed that the quality of the Dayak cultural tourism area in the village of Pampang was included in the "good" category of 61.1%. With the contribution of the Dayak Kenyah community in the village of Pampang to the level of income, the highest number of contributions obtained by respondents was 85.71% and the lowest number of contributions obtained by respondents was 15.62%.
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Ajung, Florensius. "Nilai-Nilai Religi dalam Tradisi Beumao Dayak Ketunggau Sesaet (Sebuah Tinjauan Filosofis Budaya)." Balale' : Jurnal Antropologi 4, no. 1 (May 31, 2023): 37. http://dx.doi.org/10.26418/balale.v4i1.59110.
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This research was conducted to explore the religious values contained in the tradition of beumao Dayak Ketunggau Sesaet (heretic). The exploration of these values aims to provide information and make the Dayak Ketunggau Sesaet people aware of the importance of establishing a good relationship with God and the universe. The focus of this research is the Dayak Ketungau Sesaet tribe in Sekadau Hilir District, specifically in Selalong Village. The research method used by the author is qualitative, namely by conducting observations, interviews, and documentation. In the process of this research, the writer found out how rich the religious values contained in the tradition of beumao Dayak Ketunggau Sesaet are. The values contained in it are only focused on the relationship between humans, God, and the universe. This research aims to instill awareness and knowledge of the Ketunggau Sesaet Dayak people, especially young people so that they know how rich the cultural values are in the Ketunggau Sesaet Dayak tribe, and in the end, they also continue, revive and preserve their own culture, so what is there should not sink and die in the flow of changing times.
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Adi, Fransiskus Anang, and Edwind Satri Simatupang. "Rumah Betang, Pintu Masuk Gereja ke dalam Budaya Kalimantan." Perspektif 15, no. 2 (December 1, 2020): 147–57. http://dx.doi.org/10.69621/jpf.v15i2.142.
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The Rumah Betang (Betang House) in the Dayak community in Kalimantan is a legacy of a communal culture. This community life of the local people expresses the high social values, unity, togetherness, peace, religiosity, and morality. In this article the writers attempt to discuss the relationship between Rumah Betang culture and the values of the Catholic faith. First of all, a description of the noble values of the Dayak people is given in the lifestyle in the Rumah Betang. Then, it describes the way of life of the Dayak people who have been baptized into the Catholic Church. The authors show how the noble values of the Rumah Betang culture have in common with the teachings of the Catholic faith, especially the communion of God’s people. In short, the writers believe that the Rumah Betang culture is the entrance for the Church to the very heart of the Dayak community.
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Tabitha Mandala, Lina, Kissinger Kissinger, Emmy Sri Mahreda, and Hafizianor Hafizianor. "PENGELOLAAN HUTAN OLEH DAYAK HALONG MERATUS (Studi Kasus Masyarakat Adat Dayak Halong Desa Uren Kabupaten Balangan Provinsi Kalimantan Selatan)." EnviroScienteae 18, no. 2 (August 25, 2022): 177. http://dx.doi.org/10.20527/es.v18i2.14255.
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This research aims to analyze Forest Management by the Indigenous People of Dayak Uren Village. This research was conducted at Uren Village, Halong District, Balangan Regency. The research location was selected using a purposive method. The object of research is the Dayak Uren indigenous people, Halong District, Balangan Regency. This research uses a qualitative approach. The results of this research indicate that community institutions in managing the Uren Village forest consist of two institutions, namely customary institutions and forest village management institutions. In managing the forest, the Dayak indigenous people of Uren Village have customary law which is divided into customary law in agriculture or plantations, hunting, utilizing plants, utilizing water sources, and managing forests as environmental services. According to customary law, the forest area of Uren Village is divided into three areas, namely the sacred forest area, the customary forest area, and the cultivation area. In addition, the Uren Dayak Indigenous People still believe in the ‘pamali’ tradition or taboos related to forest use. The mechanism for processing forest land for food purposes is to use a land clearing system that still uses the traditional method, namely logging, slashing, and burning using simple tools. The Uren Dayak Indigenous People also hold rituals related to religious tradition as a form of respect for the God, ancestors, and the goddess of rice. Forest management is an economic and ecological added value for the Dayak indigenous people of Uren Village. The availability of land to be used can make Uren Village have food security.
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Nikodemus, Nikodemus, and Chandida Fangalanso. "Makna Tarian Jubata Suku Dayak Kanayatn dalam Perspektif Aspek dan Nilai Transendental." Balale' : Jurnal Antropologi 4, no. 1 (May 31, 2023): 55. http://dx.doi.org/10.26418/balale.v4i1.62065.
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The focus of writing this scientific work is examining the meaning of the Jubata Dance of the Dayak Kanayatn Tribe in the Transcendental Aspect Perspective as its scalpel. The purpose of writing a scientific paper is first of all to examine more deeply the meaning of spirituality contained in the Jubata Dance of the Kanayatn Dayak Tribe. The Jubata Dance is a Dayak Kanayatn tradition to express human life on earth. Before the development of technology and communication, the Dayak Kanayatn people showed their lives through dances that contained the meaning of life. In this article the writer uses descriptive method. Apart from book sources, the author interviewed several sources or local people who pay attention to culture (traditional leaders), especially traditional leaders. What has been obtained in this scientific work is finding the values of human life in culture, especially in the cultural arts of the Jubata Dance. The Jubata Dance is believed by the Dayak people as a traditional healing ceremony for diseases, before prescriptions were made by doctors. In addition, the author wants to invite readers, especially young people, to get to know identity through cultural corridors.
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Nisa, Nurulia Shalehatun. "Tinjauan Fiqh ‘Urf Terhadap Praktik Perjanjian Perkawinan (Studi Empiris Adat Dayak Ngajudi Kota Palangka Raya)." ASASI: Journal of Islamic Family Law 2, no. 2 (April 20, 2022): 222–33. http://dx.doi.org/10.36420/asasi.v2i2.195.
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Marriage agreements in Indonesia are regulated in the Civil Code (KUHPerdata), Compilation of Islamic Law (KHI), and Law Number 1 of 1974 concerning Marriage (Marriage Law) jo. Decision of the Constitutional Court Number 69/PUU-XIII/2015 so that the marriage agreement is legal and lawful. The marriage agreement in the Dayak Ngaju indigenous people is called a symbol. Perlambang is one of a series of traditional Dayak Ngaju marriage procedures. This paper aims to analyze the practice of marriage agreements that grow and live to become a culture of the Dayak Ngaju indigenous people in Palangka Raya City when viewed from the point of view of 'Urf. This writing is the result of research qualitative or empirical studies.The marriage agreement made to the Ngaju Dayak indigenous people has an important role, even though it is part of a series of traditional marriage rituals which in fact originates from the Hindu Kaharingan religion, but in its journey along with the introduction of Islam among the people, it has experienced various adaptations and adjustments to Islamic beliefs. . So that in practice, marriage agreements in the Dayak Ngaju customary community can still be carried out and benefited even by people who are Muslim.
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Januarti, Januarti, and Jefri Audi Wempi. "MAKNA TENUN IKAT DAYAK SINTANG DITINJAU DARI TEORI SEMIOTIKA SOSIAL THEO VAN LEEUWEN." Bricolage : Jurnal Magister Ilmu Komunikasi 5, no. 01 (July 25, 2019): 073. http://dx.doi.org/10.30813/bricolage.v5i01.1743.
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<p>ABSTRACT<br />Sintang’s Dayak ikat weaving, which is one of the cultural artifacts of Sintang District, West Kalimantan, is used by indigenous peoples (Dayak tribes) as part of their lives in the process of weaving and local customary events. In addition, Sintang’s Dayak ikat weaving is also used as a local branding communication medium through its use in the formal and informal activities of the government and the private sector, for example, in welcoming guests and giving souvenirs. However, the tradition of Sintang’s Dayak ikat weaving was once abandoned by the Dayak people because it was considered a symbol of underdevelopment or backwardness. Through the collaboration of several non-governmental institutions, a revitalization of Dayak ikat weaving was carried out which caused a shift in the meaning of Sintang’s Dayak ikat weaving. This matter forms the basis for the present research into the meaning of Sintang’s Dayak ikat weaving which uses Theo Van Leeuwen's semiotic social theory to understand: the meaning of Sintang’s Dayak ikat weaving, interpretation by the sign readers of Sintang’s Dayak ikat weaving, and how signs and meanings are exchanged based on semiotic resources. This is a qualitative study using the interpretive paradigm. Data collection was carried out through unstructured interviews with people who come in direct contact with the weaving process and people who enjoy woven products, as well as field observations and literature studies. The results showed that the meaning of Sintang’s Dayak ikat weaving went through a shift when there were influences from outside that changed the views of the Dayaks regarding Sintang’s Dayak ikat weaving, and its meaning is formed today by its function as cultural artifacts, regional identities, economic commodities and tourism potential and investment.</p><p><strong>Keywords; social semiotics, ikat weaving, culture, sintang</strong></p><p>ABSTRAK<br />Tenun ikat Dayak Sintang yang merupakan salah satu artefak budaya di Kabupaten Sintang, Kalimantan Barat digunakan oleh masyarakat adat (suku Dayak) sebagai bagian dari kehidupan mereka dalam proses penenunan dan acara adat istiadat setempat. Selain itu, tenun ikat Dayak Sintang juga digunakan sebagai media komunikasi identitas daerah Sintang (local branding) melalui penggunaannya dalam kegiatan formal dan non formal pemerintah dan pihak swasta, misalnya dalam penyambutan tamu dan pemberian cendera mata. Namun, tradisi menenun tenun ikat Dayak Sintang pernah ditinggalkan oleh masyarakat Dayak karena tenun ikat Dayak Sintang dianggap sebagai lambang ketertinggalan atau keterbelakangan. Melalui kerja sama beberapa lembaga non pemerintah dilakukan revitalisasi tenun ikat Dayak yang membuat makna tenun ikat Dayak Sintang mengalami pergeseran. Hal tersebut mendasari peneliti melakukan penelitian mengenai makna tenun ikat Dayak Sintang ditinjau dari teori semiotika sosial Theo Van Leeuwen untuk memahami: makna dari tenun ikat Dayak Sintang, interpretasi pembaca tanda atas tenun ikat Dayak Sintang, dan bagaimana tanda dan makna dipertukarkan berdasarkan semiotic resources. Penelitian ini adalah penelitiaan kualitatif dengan menggunakan paradigma interpretif. Teknik pengumpulan data dilakukan dengan wawancara tidak terstruktur pada orang-orang yang bersentuhan langsung dengan proses penenunan dan orang-orang yang menikmati hasil tenunan, serta observasi lapangan dan studi literatur. Hasil penelitian menunjukkan bahwa makna tenun ikat Dayak Sintang mengalami pergeseran ketika ada pengaruh dari luar yang mengubah pandangan orang Dayak mengenai tenun ikat Dayak Sintang, dan saat ini makna yang terbentuk adalah sebagai artefak budaya, identitas daerah, komoditas ekonomi serta potensi wisata dan investasi.</p><p><strong>Kata Kunci; semiotika sosial, tenun ikat, budaya, sintang</strong></p>
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Apo, Kristianus Damianus. "Tradisi Beuma dan Pandangan akan Alam Dayak Suaid sebagai Pelestarian Lingkungan." Balale' : Jurnal Antropologi 3, no. 1 (May 31, 2022): 17. http://dx.doi.org/10.26418/balale.v3i1.53225.
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The Dayak community in Sejiram Village, Seberuang District, Kapuas Hulu Regency have their tradition of Beuma and Menugal. The tradition of Beuma and Menugal has been carried out from the time of the ancestors, right through up until the present. This tradition, which aims to preserve nature, is carried out by the Suaid Dayak community, by utilizing their existing local knowledge. This study aims to describe and analyse these traditions, with their stages, their meanings and their customs of forest conservation. The researcher used a phenomenological analysis methodology according to Valentinus Saeng's thoughts, as seen in Valentinus’s presentation about the wisdom of the Mualang Dayak tribe. The researcher saw how the Dayak people cared for the jungle and rivers, and so he take took these observations and applied them to forest conservation. Then the study was based on my personal experience as a native of West Kalimantan. The study used qualitative and descriptive-analytic research methods. The data collection techniques used were interview, participation observation, and documentation. The study focuses on the Suaid Dayak community at the Sejiram Village, the Seberuang District, the Kapuas Hulu Regency, and how they were in conserving forests through the Beuma and Menugal traditions. The findings in of this study were that the Suaid Dayak people in West Kalimantan upheld their customs of forest conservation, as well as their togetherness and brotherhood qualities. Farming is the root and source of life for the Suaid Dayak people. As conclusion, the Beuma and Nugal traditions in the Suaid Dayak community are strongly rooted into their local wisdom.
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Prasetyo, Laurentius, Kristianus Kristianus, and Magdalena Magdalena. "Kanayatn Dayak Beliefs about Jubata in the Perspective of the Divine Philosophy." International Journal of Multi Discipline Science (IJ-MDS) 6, no. 1 (February 27, 2023): 79. http://dx.doi.org/10.26737/ij-mds.v6i1.4199.
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<em>This research was motivated by the very diverse understanding of the Dayak people about Jubata. The purpose of this research was to find the concept of Jubata that fits the beliefs of the Dayak people outside the influence of Catholicism. The research method was qualitatively descriptive with an ethnographic approach. The research team was the key research instrument, where the research subjects were customary stakeholders and traditional practitioners who are in the research location. Data collection techniques by interviewing research subjects. Data analysis was carried out by codifying and grouping data based on the answers to the interviews conducted. The grouping results were then interpreted and then discussed again with the leaders in the form of a Focus Group Discussion. Thus the concept obtained was a joint conclusion of the parties involved in the research. The results showed that Jubata, which is believed by the Kanayatn Dayak people, is everywhere. Jubata lives close to human life, such as in homes, ritual areas (usually indicated by the sound of the keto bird), farming areas, gardens, settlements and in areas where people are active. The concept of Jubata is heavily influenced by the Hindu belief that there are many Gods, while Catholics believe in one God. Academically, the results of this study can be used as a reference for dialectics related to the Kanayatn Dayak Belief System. The Research Team has succeeded in uncovering the concept of Jubata which is believed by the Kanayatn Dayak people who tend to be Syncretistic. Dayak people believe in God according to their religion but also believe in Jubata according to the beliefs of their ancestors. Jubata is pragmatically the same as God but spiritually Jubata is different from God. Ambiguity regarding this occurs because the religion adopted is different from the belief system that is believed. The Kanayatn Dayak people are indeed at a crossroads, whether to Heaven or Subayatn.</em>
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Widians, Joan Angelina, Novianti Puspitasari, and Tri Basuki Kurniawan. "SISTEM PAKAR BAWANG DAYAK SEBAGAI OBAT ALTERNATIF." Jurnal Bina Komputer 2, no. 2 (July 26, 2020): 122–30. http://dx.doi.org/10.33557/binakomputer.v2i2.976.
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The medicinal plants that have been developed especially in East Kalimantan is the dayak onion (Eleutherine palmifolia (L.) Merr). The Dayak onion herb has long been used by the Dayak tribe as an alternative medicine. Information of the possibility of people affected by the disease and how to process Dayak onion ingredients , an expert system needs to build that is able to diagnose the disease and how to process Dayak onion ingredients. The result of this research is an expert system with Certainty Factor that helps the general public in early diagnosis of ten diseases and provides alternative treatment solutions and ways of Dayak onion as an alternative medicine.
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Pratiwi, Miranda Aurora, Febrina Mahmudah, and Yurika Sastyarina. "Studi Literatur: Aktivitas Antidiabetes Bawang Dayak (Eleutherine americana) dan Serai (Cymbopogon citratus)." Proceeding of Mulawarman Pharmaceuticals Conferences 12 (December 16, 2020): 174–82. http://dx.doi.org/10.25026/mpc.v12i1.422.
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Diabetes mellitus is a metabolic disease characterized by hyperglycemia. The Indonesian government is currently advising the public to consume traditional-based medicines because of their low side effects. One of the traditional medicines used is lemongrass and dayak onions. This study aims to determine the chemical compound content and antidiabetic activity of lemongrass and dayak onions. The research method used is the literature review method. Data searches were performed online on the PubMed, Science Direct, Google, Elsevier, and Google Scholar databases as well as other journal search websites. The scientific journals used are scientific journals published in the last 13 years. From 9 literature that has been studied, it shows that dayak onion tubers identify the presence of tannin compounds, saponins, flavonoids, alkaloids, steroids, terpenoids, glycosides, and anthraquinones while lemongrass contains tannin compounds, saponins, flavonoids, alkaloids, steroids, terpenoids, essential oils, phenolic, anthraquinones, carbohydrates, and glycosides. From 14 literature it is known that dayak onion tubers and lemongrass have antidiabetic activity. Compounds that have anti-diabetic activity properties include flavonoids, tannin and alkaloids contained in dayak onion and lemongrass, other than that essential oils contained in lemongrass.
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Dismas Kwirinus. "Imanensi dan Transendensi Petara Raja Juwata Sebagai Wujud Tertinggi Orang Dayak Desa Kalimantan Barat." Perspektif 17, no. 2 (December 1, 2022): 91–113. http://dx.doi.org/10.69621/jpf.v17i2.161.
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The focus of this study is to explain the immanence and transcendence of Petara Raja Juwata as the highest form of the Dayak Desa of West Kalimantan. The idea of the Dayak people of West Kalimantan knowing the Supreme Being arises from the human imagination that connects the events experienced with a force that rules the universe. The important thing about this Supreme Being is that this nature does not exist from itself but that there is something that creates it. The Village Dayak people call this Supreme Being as Petara Raja Juwata. Petara Raja Juwata is a center and a “religious” experience. Reli[1] gious life is a theophanic experience that affects all human life. Petara Raja Juwata is real, full of power, the source of all life and energy. Petara Raja Juwata is truly transcendent, a reality that does not belong to the world even though it is manifested in and through the world. Petara Raja Juwata is also essentially ambivalent, enchanting and frightening at the same time, the cause of life and death. Petara Raja Juwata is also approachable, He is immanent. He is close, lives and is involved in the daily life of the Desa Dayak people. This paper aims to describe, analyze the concept of Petara Raja Juwata as transcendent and at the same time immanent. The author uses a phenomeno[1] logical analysis methodology in the perspective of Valentinus Saeng in his presentation of the Mualang Dayak religion in myth. The type of research used is a qualitative research method. The findings in this study are that the Desa Dayak people in West Kalimantan are aware that Petara Raja Juwata as the Supreme Being of the Desa Dayak people is both immanent and transcendent.
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Ahyat, Ita Syamtasiyah. "Masyarakat Dayak di Kesultanan Kutai pada Abad Ke-19." Paradigma, Jurnal Kajian Budaya 1, no. 1 (March 4, 2016): 28. http://dx.doi.org/10.17510/paradigma.v1i1.3.
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<p>The Dayak people of Kalimantan, who have occupied in the territory of Kutai Sultanate, the water kingdom along the riverbank and the upper course of the Mahakam, live by trading in the river ways. The Dayak people consist of eleven tribes; the Kenyah, Kayan, Bahau, Tunjung, Benua, and Bentian, were only some of them. They were governed under the sovereignty of the Sultanate of Kutai which had made easier for the colonial government to subdue the territory. However, the people of Kutai found ways to accept the Dayak, and vice versa. They sold forest produce, such as resin, birds’ nests,rice, and wax. At the time when the Dutch annexed the area under her state, the Dayak was prohibited to do business, and the Dutch became the sole proprietor of the region, exploiting rattan besides others.</p>
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Muryanti, Muryanti, and Rokhiman Rokhiman. "BAMBI ARI’ SEBAGAI WUJUD KEARIFAN LOKAL MASYARAKAT DAYAK DALAM PENANGANAN BENCANA KABUT ASAP DI KABUPATEN KAPUAS HULU, KALIMANTAN BARAT." Jurnal Sosiologi Reflektif 11, no. 1 (October 2, 2017): 21. http://dx.doi.org/10.14421/jsr.v11i1.1268.
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The massive scale of forest fire by big companies in Kapuas Hulu have caused smog disaster that affect surrounding areas suh as Kalimantan Island and Malaysia.These companies cleared land without considering season calendaras indigenous peopleof Dayak did. As a result, forest fire is uncontrollable that cause serious haze disaster. In contrast, the Dayak people have local wisdom called bambi‘ari to prevent forest fire. According to bambi ‘ari, Dayak people clear small scale land and use season calendar before fire the forest.This research concern swith bambi ‘ari’s implementation to prevent forest fire haze by using qualitative method to collect primary data. This research argues that as a local wisdom, bambi ‘ari was built upon collaboration among the Dayak people to develop social solidarity. Since the Dayak people rely heavily on natural resources, they set a system to help natural resources management, such as forest. This set of system called tembawang, applies season calendar to determine planting in the field and land clearing. Forest fire as a tool of land clearing, conducted in natural ways and in particular time to avoid haze disaster. Collaboration among the Dayak people occurred when they fire forest by monitoring hot spots and supplying water to prevent uncontrolled forest fire.This research concludes that the implementation of bambi‘ari as a long term natural resources management by the Dayak people enable haze disaster prevention.Bencana kabut asap yang terjadi di Kapuas Hulu disebabkan oleh pembakaran hutan untuk membuka lahan baru. Mayori tas pelakunya perusahaan yang membakar dalam skala massif dan tidak menggunakan kalender musim. Masyarakat Dayak pun melakukan pembakaran hutan dalam skala kecil dengan meng gunakan konsep bambi ‘ari untuk mencegah terjadinya kebakaran hutan. Penelitian ini hendak mengkaji bagaimanakah implementsai bambi ari’ dalam penanganan bencana kabut asap. Metode peneli ti an kualitatif untuk mendapatkan data primer dari masyarakat Dayak tentang bagaimana mengelola hutan. Hasil penelitian menunjukan bahwa masyarakat Dayak memiliki kearifan lokal dalam mengelola sumber daya alam untuk dimanfaatkan dalam kehidupan sehari-hari. Pengelolaan hutan untuk kehidupan sehari-hari dengan sistem tembawang yang mengenal kalender musim untuk proses penanaman di ladang. Pembakaran hutan sebagai bagian dari pembukaan lahan dilakukan dengan cara dan waktu yang tepat sehingga secara alami tidak menimbulkan bencana. Pada saat proses pembakarran hutan dilakukan dengan melibatkan banyak orang (keluarga atau komunitas) dengan menjaga titik-titik yang rawan terbakar dan menyediakan air untuk mencegah kebakaran hutan. Konsep bekerja bersama dan membangun solidaritas sosial tersebut yang mereka namakan bambi ‘ari. Sistem ini memungkinkan pengelolaan alam dalam jangka panjang dan menggunakan tanda-tanda alam dalam prosesnya, yang mampu untuk mencegah timbulnya bencana kabut asap.