Academic literature on the topic 'Man-woman relationships Indonesia Java'

There is a positive relationship between the high woman representation in public and the success of corruption and poverty eradication. This means that the role of women becomes very strategic along with the increase of woman representation in public region. In Indonesia, the problem is that woman represen­tation is very low in public region, and from time to time it tends to decline. The low woman representation indicates that the motivation of women to lead is lower than men. It is estimated that work-family conflicts and ambition of women are the significant factors which is cause the low motivation of women to lead in Indonesia. The population consists of the civil servants of local governement in “Gerbangkertasusila” East Java. The data were collected by distributing questionares to respondents. Four relationship hypotheses were signifincantly proven. These are : 1) the motivation of women to lead is lower than man; 2) the higher of women’s work family conflict, the weaker the motivation of women to lead ; 3) the stronger motivation of women to lead, the stronger of women’s work family conflicts; 4) the stronger the interaction between women’s ambition and work-family conflict, the weaker the motivation of women to lead.

INTRODUCTION We know that there is only one earth, there are many different worlds. Different worldviews do not only have significant political and socio-economic repercussions but they also determine the way in which people perceive and interact with nature, thus forming their specific culture. Natural ecosystems cannot be understood, conserved and managed without recognizing the human culture that shape them, since biological and cultural diversities are mutually reinforcing and interdependent. Together, cultural diversity and biological diversity hold the key to ensuring resilience in both social and ecological systems (Erdelen, 2003). Through the environmental sciences and cultural activities, in promoting awareness and understanding of the relationships between biological and cultural diversity as a key basis for sustainable development.Beside has high biological diversity Indonesia also possesses high cultural diversity. It doesn’t marvel that Indonesia is the world’s largest archipelago, containing more than seventeen thousand island extending in an east-west direction for five thousand two hundred kilometers across the Sunda and Sahul continent shelves. The archipelago exhibits rich biodiversity that is unequalled in Asia (McNelly et al.,1990). Indonesia’s territory cover 7.7 million square kilometer, of which approximately 5.8 million square kilometers (75.3 %) is comprised of marine and coastal waters. Indonesia is located between two of Earth’s biogeographic regions: Indo-Malaya and Oceania. The Indo-Malaya region to the west includes Sumatra, Kalimantan, Java, and Bali, and the Oceanic region to the east includes Sulawesi, Moluccas, the eastern Sunda Islands, and West Papua. The vegetation types to the east and the west of the Wallace line are divided by a biogeographical boundary that extends from north to south along the Sunda Shelf. The natural vegetation on the shelf it self is comprised principally of the Malesian type, dominated by the commercially important Dipterocarpaceae. Vegetation to the east has greater affinities with Oceanic Austro-Pacific zone and is dominated by mixed tropical hardwood species. Deciduous monsoon forest occurs in seasonally dry areas, particularly in the southern and eastern islands such as the Lesser Sunda and the southern part of Papua. The outer islands of Sumatra, Kalimantan, Sulawesi, Moluccas, and Papua comprise approximately 10 % of the world’s tropical rainforest. Indonesia has more tropical forest than any other single Africa or Asia country, and is second only to Brazil in terms of tropical forest area. This country characterized by an enormously varied topography of shallow coastal water, swamp, lakes, alluvial plains, volcanoes, and High Mountain ranges. This country also presents at least forty-seven distinct natural and man-made ecosystems. These ecosystem types ranges from the ice mountain ecosystem and alpine grassland on the high mountains in Papua (Puncak Jaya Wijaya, at an altitude of over five thousand metres0 to variations of tropical rainforest ecosystems– from lowland to mountain landscape, shallow swamp to deep lakes, from mangroves to algae communities and coral reefs – as well as an ocean ecosystem reaching as deep as eight thousand meters below sea level (MoF/FAO, 1991).Unfortunately, little respect has been given to the high diversity of the archipelago, resulting in disappearance of many of these cultures. Studies to document and learn traditional wisdom are needed urgently, not least because traditional knowledge is often compatible with sustainable development objectives, as discussed in the World Summit on Sustainable Development, in Rio de Janeiro, 1992 and in Johannesburg in 2002. Meanwhile the deforestation in Indonesia occurs at an alarming rate. Forest cover decreased from about 193.7 million hectares in 1950s (Hannibal, 1950) to 119.7 million hectares in 1985 and to 100 million hectares in 1997 (GOI/World Bank, 2000) and only 98 million hectares remain (FWI/GWF, 2001).The local knowledge of environment management and indigenous custom, as part of indigenous culture, is the product of long interaction between man and their environment and also results of their ability for application the technique adaptation to their environment. High biological diversity has utilized for economic reason, even though this national asset has not yet been fully developed.Dynamic interaction between people and biodiversity in Indonesia let to the creation of many different cultures and thus languages and dialects. More than four hundred Indonesian ethnic groups are dispersed in different regions. Indonesia boasts665 different languages and dialects, with Papua accounting for 250 of these, Moluccas 133, Sulawesi105, Kalimantan 77, Nusa Tenggara (Lesser SundaIslands) 53, Sumatra 38, Java and Bali 9 (Grimes,1988). Such ethnics have specific knowledge about how to manage their environment and biodiversity surrounding them. Every ethnic has a specific culture, knowledge and local wisdom and technique adaptation to their various environments.Concerning the cultural richness in Indonesian, besides have advantages also constitute weaknesses for biodiversity resource management. One of these advantages is that we have various referable traditional pattern and alternative selection of space management and we have material to design system admissible management by all societies and also government. Meanwhile its weakness is that each ethnic has specific pattern according to environmental condition and cultural level. But along with time developing marks sense decentralization of policy in Indonesian, therefore local or region policy that based on actual condition area and society is more elegant compared with uniformity management which hasn’t obviously fastened byother area that has different culture and environmental condition.

Tamu (Guest) is a short story written by one of the most influential writers in Indonesia, Budi Darma. It depicts wedang kopi (hot coffee) serving tradition to guests in Java. Gastro criticism is used to reveal the significance of hot coffee serving in the short story. Close reading method is used to read and analyze the text. From the analysis, the short story reveals not just a tradition in the 1940-1950s of Indonesia on coffee and hospitality but also the effect on a man of the absence of hot coffee in his house when there is a woman in the house. Manggolo, one of the main characters in the story, feels insecure in his own house because he does not get served hot coffee he expects from his daughter-in-law living under the same roof. Furthermore, this research suggests the possibility of combining gastro criticism and gender studies.

One of the first words that is learned in Indonesian is waria. This word is made by combing word wanita which means woman and pria which means man. Warias are one of the most known and visible forms of third gender in Indonesia, this term marks trans-women who has their role in social life throughout Java island. Beside this one there, less visible and researched identity called priawan for trans-men. In the classical epic of Bugis people La Galigo, which is regarded as Memory of the World by UNESCO, there are five distinct genders: bissu, calabai, calalai, makkunrai i oroan?. These genders still exist in south part of Sulawesi Island. Position of other genders, out of binary men and women, which position was installed by abrahamic religion in Indonesia, meaning Sunni Islam and different Christian domination is under threat. This paper aims to deconstruct third gender forms in Indonesia. Decolonization is used in order to better comprehend multigenderism away from Western paradigms. By understanding complex socio-religious environment we can grasp the mechanism of the survival of these marginalized communities besides all circumstances.

Infant mortality is a major component in determining the health and well-being of a community in a country. Indonesia Health Demographic Survey in 2012 shows that infant mortality rate in Indonesia is 32 babies per 1000 live births. Infant mortality rate in eastern Java is 26 babies per 1000 live births. Infant mortality is caused by external factors and internal factors. Parity, gestational distance and birth attendant are the factors chosen to be analyzed. The objectives of the study were to analyze the relationship of parity, birth spacing and birth attendant to infant mortality rate in East Java. The type of research that is analytical research using non-reactive approach. The study took the data of the 2012 IDHS Female Woman Never married. Sampling followed the 2012 IDHS plus inclusion criteria from the researchers. The number of samples of the study was 591 mothers with a history of dead infants during the survey. The study took the data of the 2012 SDKI Female Woman Never married. Data analysis was done by multiple logistic regression. The results of the simple logistic regression analyzes have shown an association between parity> 2 children, birth attendants instead by a health professional, pregnancy spacing ≤ 4 years and spacing of pregnancy> 4 years. All independent variables entered as a candidate for the multiple logistic regression analysis of the results of the multiple logistic regression analysis was parity shows, their relationship with infant mortality with p value = 0.001, but at birth attendant with a p value of 0.66. Screening risks of pregnant mothers and handling of ill toddlers by midwives and IEC to mothers about nutrition, pregnancy care and infant care through counseling, leaflets and posters.

In Indonesia, the coverage of infants that get breastfeeding exclusively were still low. In 2013, the average coverage of exclusive breastfeeding in Indonesia was 54,3%. Surabaya, in East Java Province, is one of the city with low coverage of exclusive breastfeeding. The average of babies who got exclusively breastfeeding in Surabaya since 2012 – 2015 were 63,13%, still below the target of Health Ministry. This research conducted to analyze the relationship between motivation, perception, and knowledge of pregnant women and breastfeeding practice. The respondent of the research was pregnant woman and the study continued until they are giving birth. Sample size was 79 mothers in East Surabaya. Result showed that majority mothers have high motivation to breastfeed, positive perception related to breast milk, low knowledge about breastfeeding, and they already give breastmilk only for their babies during the first week. Conclusion was there was no significant relationship between motivation, perception, and knowledge towards breastfeeding practice. This is caused by there were a lot of factors that influenced directly or indirectly towards mothers decisionand practice to breasfeed or not.

In Indonesia, the coverage of infants that get breastfeeding exclusively were still low. In 2013, the average coverage of exclusive breastfeeding in Indonesia was 54,3%. Surabaya, in East Java Province, is one of the city with low coverage of exclusive breastfeeding. The average of babies who got exclusively breastfeeding in Surabaya since 2012 2015 were 63,13%, still below the target of Health Ministry. This research conducted to analyze the relationship between motivation, perception, and knowledge of pregnant women and breastfeeding practice. The respondent of the research was pregnant woman and the study continued until they are giving birth. Sample size was 79 mothers in East Surabaya. Result showed that majority mothers have high motivation to breastfeed, positive perception related to breast milk, low knowledge about breastfeeding, and they already give breastmilk only for their babies during the first week. Conclusion was there was no significant relationship between motivation, perception, and knowledge towards breastfeeding practice. This is caused by there were a lot of factors that influenced directly or indirectly towards mothers decisionand practice to breasfeed or not.

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.

The woman stands for Java language (wani ditoto) term used for Homo sapiens gender and has reproduction. The opposite sex from the woman is a man or a male. The woman is a word commonly used to describe mature women. Awareness of Indonesian women to work very large, although the country must work out to become migrant workers, this is shown by the increasing number of women migrant workers every year.Based BNP2TKI report in 2013 the number of migrants reached 512 168 people, consisting of 285 197 person formal workers (56 %) and 226 871 informal migrant workers (44 %). Whereas in 2012 migrant workers reached 494 609 people consisting of 258 411 formal sector (52 %) and 236 198 informal migrant workers (48 %). (detik.com). This research using phenomenology approach by deep interview (unstructured) observation non participants and study documentation. The subject in this research is Javanese Indonesian women. The informants of this research are six women workers. The purpose of this research is expected to describe the shift in the concept of Javanese women carry out tasks in abroad, there are Indonesian cultural values implied by the instincts of a typical traditional Javanese woman, though the housemaids are located in other countries.Social identity theory is a theory that was originally engaged in the area of Social Psychology, with the language and its ability to find and understand the meaning, has become a meta - theory that is able to bring together many disciplines such as psychology, anthropology, sociology, history, communications, as implications is that reality is always social, and the social contextual character always in a state of local culture and history.The meaning of something can be very different in cultures or groups of people who are different because in each cultural or community groups have own ways to interpret things. Groups of people who have a background of understanding is not the same to certain cultural codes will not be able to understand the meaning produced by other community groups.Research described that diversity nations woman patriarchy, Javanese culture properties characteristic of java women clearly reflected in life with workers Indonesia (TKW) is different from another country.

Abstract This essay explores the relationship between language and mutual (mis)understanding in Candra Aditya’s short film Dewi pulang. The film follows Dewi, a young Javanese woman, as she travels from Jakarta to her natal home in Central Java to attend her father’s funeral. The tension between Dewi’s multiple and often conflicting obligations is marked by the use of language—from the colloquial Indonesian she speaks with her friends in Jakarta to a brief exchange with her English-speaking boss on the telephone and the various forms of Javanese employed ‘at home’. Drawing on examples in both Indonesian and Javanese, it is argued that the film’s use of language may be understood as a form of social commentary, reflecting critically on the complex and at times incongruous desires, expectations, and aversions at play in the lives of a growing number of young Indonesians.

[Truncated abstract] The 1974 Indonesian Marriage Law required all divorces to be ratified by courts and vested household leadership with husbands. This thesis examines the impact of this law upon the negotiation of divorce, and its implications for the constitution of state and social power. I argue that the New Order state used this law to attempt to control gender relations and reinforce political legitimacy, but that women and men resisted this project in a variety of ways. Divorce may entail the contestation of state ideological prescriptions on gender. It also reveals gender relations operating independently of the state. As such, it is a particularly fruitful site for an analysis of the location and constitution of state and social power. In order to analyse the complex relationship between marriage, divorce, and power, I have adopted several original strategies. I expand the definition of property to encompass