Academic literature on the topic 'Toraja (Indonesian people) Social life and customs'
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Journal articles on the topic "Toraja (Indonesian people) Social life and customs"
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Dinarti Tandira’pak. "Implementasi Pendidikan Multikultural Melalui Tongkonan Simbol Pemersatu Masyarakat Toraja." PIJAR: Jurnal Pendidikan dan Pengajaran 1, no. 1 (December 31, 2022): 60–68. http://dx.doi.org/10.58540/pijar.v1i1.105.
Full textAbstract:
Tongkonan is a traditional house of the Toraja people who coincide in the province of South Sulawesi, Indonesia. The architecture of the tongkonan house is known for its distinctive shape through the lower, middle and upper structures which have their own uniqueness or beauty. The tongkonan traditional house, which is full of carvings, has a meaning that symbolizes the social status of the owner. The tongkonan is a place for fostering a family in the unity of harmony and inheritance in every family who is descended from the tongkonan so that it becomes the forerunner which will in turn shape the personality and culture and traditions that have been passed down from generation to generation in every family group or Toraja society. Then the tongkonan which is a traditional house typical of the Toraja people which is used as a place to live, the traditional house of power to become a place of socio-cultural life for the people of Toraja. The method used in this article is the qualitative method and the data collection method is carried out, namely through direct observation which is carried out when holding ceremonies or customs carried out in society, especially the Toraja people. Based on the results of the study, it is shown that one of the implementations of multicultural education is through the tongkonan which is a symbol of unifying the Toraja people where the tongkonan is used as a place to foster kinship regardless of the differences that exist in Toraja society.
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Sari, Harmita, Andi Rizkiyah Hasbi, and Sukmawati Tono Palangngan. "The function of the educational value in the ma’parapa (silence) text in the process of the rampanan kapa’ (wedding ceremony)." Masyarakat, Kebudayaan dan Politik 33, no. 3 (September 8, 2020): 309. http://dx.doi.org/10.20473/mkp.v33i32020.309-320.
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One community that has a complex marriage system is Toraja, it is one of the tribes in Indonesia who still maintains their ancestral cultural traditions in their social life. The institutions in the Toraja communities are always associated with aluk (teachings or rules of life). This study aims to describe the educational values and functions in the text ma’parapa (silence) in the procession of rampanan kapa’ (wedding ceremony) in Tana Toraja. This type of research is qualitative research, and the research data is in the form of text quotations that describe the educational value contained in the ma’parapa text in the procession of the rampanan kapa’ in Tana Toraja. The results of this study indicate that the educational value contained in the text ma’parapa in the procession of rampanan kapa’ consists of 1) the value of religious education, namely to educate all people always to be grateful, to trust, and to exalt God’s power, 2) moral education, namely to express respect or in the sense of asking for permission before doing something in front of others by saying the word tabe, 3) social education, which is useful for the community to foster life with its environment, 4) cultural education, namely inviting all people to always maintain and develop marriage customs in it there are procedures for getting married which contain many moral messages that need to be applied in everyday life. The educational function of the ma’parapa text in the procession of rampanan kapa’ in Tana Toraja includes 1) the function of education for family and cultural groups, which is to encourage the younger generation to dare to speak in public, to be able to implement good behavior in daily life -day, and so that the younger generation can interpret advice, and relationships with God Almighty, and 2) to understand aluk rampanan kapa’ as a very sacred level of the ceremony where if there is a violation it will be sanctioned by fellow humans and also from the Creator.
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Akbar, Azhar Moeloek, Tsania Rahma, Yehezkiel Lemuel, Debby Fitriana, Tiara Rizki Annesha Fanani, and Rosa De Lima Gita Sekarjati. "Moral Education and Pancasila in Encouraging the Prevention of Intolerance in the Era of Globalization: Experiences of Indonesia and Malaysia." Jurnal Panjar: Pengabdian Bidang Pembelajaran 4, no. 2 (August 28, 2022): 223–82. http://dx.doi.org/10.15294/panjar.v4i2.55050.
Full textAbstract:
Indonesia and Malaysia are two multicultural countries that have various cultures. This is due to the geographical location of Indonesia which is an archipelagic country that stretches from the western end of Sabang Island to the eastern end of Merauke Island. So in conditions like this, various tribes, customs, ethnic cultures and beliefs emerged in Indonesia. This diversity has both positive and negative impacts. The positive impact is that diversity can strengthen unity, but the negative impact is that it can lead to division. One of the problems that can cause the division of the Indonesian nation is the intolerant behavior of the people. Intolerant behavior often occurs in people's lives in various fields. The fields of politics, economics, religion, social and culture are always inseparable from intolerant attitudes, especially in the development of the flow of information in the current era of globalization. There are many cases that trigger inter-ethnic divisions that circulate in the mass media, especially social media. Therefore, a guide for the Indonesian people is needed to deal with the issue of division, namely Pancasila. Pancasila which is the nation's ideology has values that become the view of life of the Indonesian people which are always relevant to the times, especially in the current era of globalization. By implementing and preserving Pancasila in all areas of people's lives, it means that we are trying to realize a common life that is conditional on the values of unity, kinship, justice, tolerance and humanity.
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Rahma, Tsania, Yehezkiel Lemuel, Debby Fitriana, Tiara Rizki Annesha Fanani, and Rosa De Lima Gita Sekarjati. "Intolerance in the Flow of Information in the Era of Globalization: How to Approach the Moral Values of Pancasila and the Constitution?" Indonesian Journal of Pancasila and Global Constitutionalism 1, no. 1 (January 31, 2022): 33–118. http://dx.doi.org/10.15294/ijpgc.v1i1.56878.
Full textAbstract:
Indonesia is a multicultural country that has a variety of cultures. This is due to the geographical location of Indonesia which is an archipelagic country that stretches from the western end of Sabang Island to the eastern end of Merauke Island. So in conditions like this, various tribes, customs, ethnic cultures and beliefs emerged in Indonesia. This diversity has both positive and negative impacts. The positive impact is that diversity can strengthen unity, but the negative impact is that it can lead to division. One of the problems that can lead to the division of the Indonesian nation is the intolerant behavior of the people. Intolerant behavior often occurs in people's lives in various fields. The fields of politics, economics, religion, social and culture are always inseparable from intolerant attitudes, especially in the development of the flow of information in the current era of globalization. There are many cases that trigger inter-ethnic divisions that circulate in the mass media, especially social media. Therefore, a guide for the Indonesian people is needed to deal with the issue of division, namely Pancasila. Pancasila which is the nation's ideology has values that become the view of life of the Indonesian people which are always relevant to the times, especially in the current era of globalization. By implementing and preserving Pancasila in all areas of people's lives, it means that we are trying to realize a common life that is conditional on the values of unity, kinship, justice, tolerance and humanity.
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Paramita, Fransisca Benedicta Avira Citra. "Changes in culture and matchmaking behavior: online dating on Tinder." Indonesian Journal of Social Sciences 13, no. 1 (June 15, 2021): 33. http://dx.doi.org/10.20473/ijss.v13i1.26353.
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Whether humans drive technology or technology capable of moving human life systems is still a debate and a contradiction in the thinking of some humans. Technological progress in Indonesia itself cannot be denied. What is feared is that the diversity of cultures and languages in Indonesia is threatened with extinction. One of the cultures that used to be felt in Indonesia was the culture of finding a mate. In ancient times, searching for a mate used traditional methods or more thick and trusting through elements of the surrounding culture and customs. However, with the development of technology began to erode the custom of finding a mate, which was replaced by technology's role. In this study, researchers focused on how technology replaces the role of culture, customs, and religion in finding someone's mate using social media applications. The theory used is to use determinism technology theory, which tries to prove that technology is starting to replace humans' role. This study took interviews with eight female informants from different ethnicities, religions, and ages. This study indicates that human trust in technology is now greater than the culture or customs that are still held firmly by the Indonesian people.
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Syukri, Syukri. "DAMPAK PEMIKIRAN ORIENTALIS DI INDONESIA PADA MASA KOLONIAL." FiTUA: Jurnal Studi Islam 2, no. 1 (January 19, 2021): 38–53. http://dx.doi.org/10.47625/fitua.v2i1.286.
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The Indonesian people had been colonized by the Dutch for 360 years. During that time, many things were done by the Dutch towards Indonesia. The policies issued by the Dutch were much influenced by the advice given by their political advisors. Political advisers (Orientalists) who are quite well known are Stanford Thomas Raffles, William Masrden, and Cristian Snouck Hurgronje. These three political advisors gave accurate advice to the Dutch government in order to influence patterns of social life in Indonesian society. In the field of religion, especially Islam, Thomas S. Raffles and Marsden argue that the teachings of Islam do not give the slightest color to Indonesian culture. Indonesian culture is purely dug out of local customs. Yet in reality, it is the teachings of Islam that characterize the lives of Indonesian people. In the political field, the Dutch were able to conquer the Aceh region on the advice of Snouck Hurgronje who had previously mastered the ins and outs of the Aceh region. In the area of customary law, Snouck with his receptie theory says that indigenous peoples basically only apply customary law; Islamic law can only apply if the norms of Islamic law have been accepted by the community as Adat law. The receptie-Snouck theory, after independence, can be broken by indigenous jurists by proposing their own theories, namely; first, the receptie exit theory by Hazairin. Second, the theory of receptio a contrario by H. Sayuti Thalib, and Third, the theory of existence by H. Ichtijanto SA.
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Wiradani, Fajar Bangun. "Analysis of Local Wisdom Values in The Ghofilinan Tradition in Katimoho Village, Gresik Regency." Jurnal Inovasi Ilmu Sosial dan Politik (JISoP) 4, no. 1 (June 2, 2022): 71. http://dx.doi.org/10.33474/jisop.v4i1.15645.
Full textAbstract:
The research departed from the phenomenon of the elimination of elements of local culture in society. One of the causes was the current modernization and globalization of all aspects of life, including traditions and culture. The formation of noble values that were able to pattern the behavior of the Indonesian people was due to the decisive role of customs, which became a culture in people's lives. Although the customs and culture of each region were different, in general, they had the same essential values. Traditional and cultural philosophies that have developed in various parts of the Indonesian nation, on average, instill good and positive moral attitudes and behaviors. This research objective was to find the local wisdom values and the Ghofilinan tradition in the Katimoho Village community. This research was a qualitative method. Data were collected from primary and secondary sources. Primary sources were carried out by direct observation (natural observation). For in-depth review, interviews were carried out. Secondary data was obtained through literature study and village documentation. The research results concluded that the Ghofilin tradition had religious, social, historical, and economic values that coexisted with Islamic values. Islam is a religion with a set of values that have influenced the cultural patterns and traditions of the Katimoho Village community. The meeting of Islamic values with the local wisdom values in the Dzikrul Ghofilin tradition was a process of cultural acculturation. It made the socio-cultural aspects of the local community not necessarily eroded by Islamic teachings.
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Karami, Habibullah, Aruna Laila, and Wahyudi Rahmat. "Minangkabau Community in the Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai." Bahasa: Jurnal Keilmuan Pendidikan Bahasa dan Sastra Indonesia 1, no. 2 (January 30, 2021): 120–35. http://dx.doi.org/10.26499/bahasa.v1i2.16.
Full textAbstract:
The problem in this study is the many forms of social reality of the Minangkabau people in Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai. This problem is the main reference to find out what the social reality of the Minangkabau community is in the Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai from the perspective of the author. This type of research is qualitative research. The method used in this research is descriptive method. The data in this study are in the form of words, sentences and dialogues related to Minangkabau social reality. The data source in this study is a Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai. The results of this studyillustrate the social reality of the Minangkabau people that occur from cultures or traditions that have been born from their ancestors, which are customs or that have become identities for the people in Minangkabau or from habits that occur repeatedly and are designated as traditions for the Minangkabau people. Based on this, social reality of the Minangkabau people in Collection of Kaki Yang Terhormat Short Story by Gus Tf Sakai in terms of (1) language, there are Minang languages and Indonesian languages; (2) the science system, regarding takambang nature to become a teacher; (3) social systems / social systems, in the form of traditions that become the identity of the Minangkabaucommunity; (4) equipment / equipment, regarding equipment / characteristics for the Minangkabau community which is a necessity for life and culture of the Minangkabau community; (5) livelihood system, regarding work for the Minangkabau people (6) arts, concerning the motion art possessed by the Minangkabau people namely silek, and (7) religious systems, regarding culture to surau for adolescents in Minangkabau.
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Taneo, Malkisedek, and Aleksius Madu. "Implementation of the Tradition of Tying Corn in Learning." Journal of Culture and Values in Education 5, no. 2 (October 22, 2022): 99–113. http://dx.doi.org/10.46303/jcve.2022.22.
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The corn tie culture of the Meto tribe is an Indonesian cultural heritage that needs to be preserved and inherited as a form of community responsibility in the midst of an increasingly modern globalization. In addition, the tradition of ikat corn also contains the concepts of high national values for character building. This study aims to identify the cultural values contained in the corn tie tradition to be implemented in learning at school. This research is qualitative research with an ethnographic approach. Data collection is done by reviewing the literature, making observations, conducting interviews, and documenting all activities in the field. The information obtained is then analyzed to describe the results of the exploration of cultural values of tying corn to various customs or traditions, which can be actualized in learning at school. The results of this study indicate that the Meto people already have basic values of life in social life. This can be seen from the results of the exploration that the values contained in the culture of corn tying are religious, nationality, independence, cooperation, and integrity. The culture of this corn tie contains cultural values that can be actualized in learning.
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Susdarwono, Endro Tri. "TOKOH WAYANG SEMAR SEBAGAI BUDAYA LOKAL INDONESIA DALAM RANGKA MEMPERKAYA IMAJINASI DAN SUMBER KREATIVITAS DEKAVE." TANRA: Jurnal Desain Komunikasi Visual Fakultas Seni dan Desain Universitas Negeri Makassar 7, no. 3 (December 31, 2020): 128. http://dx.doi.org/10.26858/tanra.v7i3.16162.
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The purpose of this study is to discuss the Semar puppet characters who are Indonesian local culture as a wealth of imagination and a source of creativity in the creation of visual communication design works. This research is a qualitative research, the type of research uses a comprehensive analytical study and analytical normative approach. Indonesian local culture needs to be embraced into a wealth of imagination and a source of creativity for the process of creating advertising design works. By following the prevailing customs, upholding morality, and prioritizing local cultural wisdom to be later appointed as inspiration, source of ideas and ideas, as well as software to communicate various commercial, social, or moral messages to the target audience, existence A visual communication design work will accentuate people's lives, in the end it is expected to be able to enlighten the thoughts and feelings of human beings who live and fill their lives according to their respective talents. The mysterious Semar wayang figure is also part of the religious mythological figure loved by the Javanese people in particular. Therefore, Semar is considered to have high value and value in wayang as part of Javanese life. So, of course the character Semar will be interesting to study more carefully and more deeply in terms of philosophy in an effort to unravel the mystery that surrounds him.
Dissertations / Theses on the topic "Toraja (Indonesian people) Social life and customs"
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Harple, Todd S. "Controlling the dragon : an ethno-historical analysis of social engagement among the Kamoro of South-West New Guinea (Indonesia Papua/Irian Jaya)." View thesis entry in Australian Digital Theses Program, 2000. http://thesis.anu.edu.au/public/adt-ANU20030401.173221/index.html.
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Husni, Rahiem Maila Dinia. "Learning from the west : sexuality education in taboo Javanese society." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=81497.
Full textAbstract:
In this thesis I examine the issues of sex education in Western and Javanese society using a conceptual-comparative approach. My main goal is to highlight the importance of sex education for young people in Javanese society. Research foci and discoveries include: how the notions of conservatism with regards to sexuality are rooted in Javanese culture and social values; the definitions, history, components, methods and principles of Western sex education (particularly Canadian); the measures of success for sex education programs in the West; and to what extent Western sex education can be applied to Javanese society. In the final chapter I offer recommendations for Javanese educational authorities on the need to create a new terminology of sex education.
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Farreras, Morlanes Teresa. "East Timorese ethno-nationalism: search for an identity - cultural and political self-determination." Phd thesis, University of Queensland, 1987. http://hdl.handle.net/1885/267386.
Full textAbstract:
This thesis is an examination of the development of
ethnic, cultural and national identity among the East Timor
people reaching Australia after the East Timor civil war of
August 1975 .
In the introduction I argue that ethnic and national
identity, or ethno-nationalism, is not a natural phenomenon
and that it can emerge at any moment in time owing to
specific historical, socio-economic or political
circumstances. I argue that during the 1974-1975 period the
Portuguese- Timorese mestieo (racially mixed) elite of East
Timer, principally those of Dili, of which the refugees are
representative, began developing specific ethnic and
nationalist ideologies in response to new political
circumstances offering the people the opportunity to assert
an all-embracing East Timorese identity.
The chapters which follow present data and analysis in
support of the initial argument and are directed to show that
a combination of theoretical approaches offer a better
rationale for the understanding of identity creation and
development.
In Chapters 2 and 3 I describe the refugees' historical,
socio-economic and political background and assert that
history is important for an understanding of the selective
representation of myths, symbols, ideologies and instrumental
tactics.
In Chapters 4, 5 and 6 I examine the development of
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identity against the interplay of social order, power and
conflict. I direct the analysis towards the notion of
negotiation of an identity within global and local political
and social parameters. I examine political issues, contextual
problems, personal and group motives and the re-creation and
presentation of symbols, myths, ideas and beliefs.
Chapter 7 shows how the search for the legitimization of
an identity and political claims by nationalist individuals
and the group are directed by the intelligentsia 1 s
manipulation through the artistic media of specific
nationalist ideologies aimed at resolving the problems of the
present.
In Chapter 8 I discuss the role of the Catholic Church in
the politics of identity building, its position in relation
to the people's demands of historical and cultural
obligations, the dilemmas experienced by the Church in the
face of its own tenets and the institutionalized order, and
the people's teleological use of religion as techniques of
political resistance.
I conclude by reasserting that refugee populations such as
the East Timorese in having to re-stablish their lives in an
alien context would normally strive to function socially
according to their perceptions of priority needs, creating in
the process new subjective understandings. I stress that
this also demonstrates that it is paramount to direct the
analysis of ethno-nationalism through a combination of
diverse theoretical approaches and that in this form one can
better understand the whole set of the people's strategies
for identity survival.
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Molnar, Andrea Katalin. "The grandchildren of the Ga'e ancestors : the Hoga Sara of Ngada in West-Central Flores." Phd thesis, 1994. http://hdl.handle.net/1885/111186.
Full textAbstract:
The thesis is based on eighteen months of fieldwork in the regency of Ngada on
the eastern Indonesian island of Flores. It examines the system of organizing
principles and symbolism of Hoga Sara society as is expressed in its social
organization and cosmology.
The people of the modem village and former village confederacy of the Sara
Sedu, the Hoga Sara, are on a continuum with the Ngadha and Nage-Keo ethnic
groups of the regency. They exhibit, however, their own unique cultural features as a
group in their own right, and as a part of a larger grouping which encompasses the
peoples of their neighbouring villages of Taka Tunga, Sanga Deto, and Rowa.
The introduction situates the Hoga Sara in their ethnographic region and
provides a brief literature and historical review of the regency.
The first chapter of the thesis examines Hoga Sara identity in the context of
contrasting themselves to the Ngadha on the one hand, and predicating commonality
with the Hoga Taka, Are, and Rowa on the basis of common derivation from a
ancestral pair and their offspring, the Ga'e siblings, on the other. Common ancestral
derivation, ebu mogo, is also a basis of defining the identity of the Hoga Sara as a
group, although composed of authochthonous and immigrant clans. Other aspects of
group definition are connected with shared agricultural calendar and other collective
ritual activities. The second chapter focuses on the individual traditional villages ( nua) which
make up the territory of the former village confederacy of Sara Sedu. The
composition of the nua and spatial orientation within it are examined.
The third chapter deals with Hoga Sara organization of the individual clans
(woe) that occupy the nua. The woe is composed of a number of named and
supporting unnamed houses. The two eldest houses, sa'o pu'u (source houses) — sa'o
saka pu'u and sa'o saka lobo (trunk and tip rider houses) -- form the major dual
division within the clan. All named houses relate to each other and to their unnamed
houses as elder-younger, ka'e-azi, based on the order of precedence of their
establishment. The trunk and tip parts of the clan furthermore relate to each other as
female and male. Structural differences between the clans of Sara and Sedu(Bodo)
are also highlighted.
Chapter four looks at the house as the basic unit of social organization. The
house is a collectivity of a group of related families. The principles of membership,
who is an ana ebu of the house, as well as the process of derivation from one named
house from another are examined. Membership is based on a range of principles:
payment of bridewealth, fulfilment of ritual obligations, tracing derivation through
the father's houses and the house of origin of the mother, and marriage. Access to
ancestral land is ultimately dependant on membership (ana ebu status). The named
house ties together wide ranging social relations and is thus the basic unit of social
organization of the Hoga Sara. The fifth chapter examines the significance of the named house (sa'o meze) and
other physical objects emblematic of house and clan organization with regard to
Hoga Sara concepts of identity and continuity. Social use of space, various symbolic
aspects, and cosmological significance of the sa'o are explored. The buffalo sacrifice
post (madhu or peo), the ancestral mother house (bhaga) and megalithic stone
platforms (nabe and ture) are also considered with respect to identity. Chapter six continues to examine the significance of these physical structures
of a clan in the context of Hoga Sara concepts of continuity. The cycle by which
deceased members of a house become the specific protective ancestors of a clan and
house are considered with a focus on the ancestral embodiment in the parts of the
house, stone platforms, and sacrificial post. The ritual installation of these objects is
thus essential in securing the continuity of a house or clan in the form of lifegenerative
potential granted by the ancestors.
Chapter Seven looks at the relationship of the Hoga Sara with their ancestors.
The nature of the ritual interaction between the living and the ancestors is examined.
A specific example, the ritual installation of the buffalo sacrifice post (madhu or
peo) is considered in this regard.
The conclusion provides an overview of Hoga Sara society with reference to
current approaches of comparative studies of Austronesian societies. The
comparative remarks highlight the presence of several wide-spread organizing and
symbolic principles which the Hoga Sara share with other Indonesian groups, yet in
their own unique configuration which is the result of local historical process of
development.
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Therik, Gerzon Tom. "Wehali: the four corner land : the cosmology and traditions of a Timorese ritual centre." Phd thesis, 1995. http://hdl.handle.net/1885/143872.
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Ng, Cecilia S. H. "The weaving of prestige : village women's representations of the social categories of Minangkabau society." Phd thesis, 1987. http://hdl.handle.net/1885/111331.
Full textAbstract:
The Minangkabau of West Sumatra have been much written about. Yet there
is little in the literature about the Minangkabau women. This thesis explores the
position and concerns of the Minangkabau women.
A central argument in this thesis is that the Minangkabau village society is
matrifocal. To achieve coherence in our understanding, Minangkabau social
organisation has to be conceptualised as predicated on the exchange of men among
groups of women. This perspective on Minangkabau social organisation is made
manifest on ceremonial occasions. As such, this thesis focuses on women’s exchanges
and their use of a complex costume system in ceremonial context to express the
values of an enduring matrilineal society.
Social change is a major issue in Minangkabau studies and this is linked to
the anthropological models of matriliny where matrilineal organisation is regarded as
inherently fragile and doomed to disintegration in the face of economic expansion.
This thesis gives insight into the present state of play in Minangkabau matriliny
and shows that changes in property relationships (particularly inheritance) and
economy affect men and women differently. Through men’s and women’s ceremonial
activities, matrilineal organisation is reinforced.
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Curnow, Jayne. "Ngadha webs of interdependence : a community economy in Flores, Indonesia." Phd thesis, 2007. http://hdl.handle.net/1885/147069.
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Helliwell, Christine. "The ricefield and the hearth : social relations in a Borneo Dayak community." Phd thesis, 1990. http://hdl.handle.net/1885/111373.
Full textAbstract:
Following Freeman's pioneering studies of Iban social organisation, a
particular conception of Borneo Dayak social relations has become
established in the anthropological literature. In contrast to the classic
Radcliffe-Brownian model of social structure in which small-scale societies
are presented as organised into systems of segmentary descent groups, the
social structure of Dayak societies is seen as consisting in highly
independent p residential units or households. This study of the Dayak
community of Gerai disputes such an understanding of Dayak social
organisation.
Because of the overwhelming importance of rice in the lives of Gerai
people, the thesis begins by focusing on the production of rice and the
groupings that form around that activity. These basic groupings are termed
"rice groups". While, as a matter of fact, most rice groups consist of the
members of a single household, the notions of household and rice group
are shown not to be equivalent. In addition, while many rice groups possess
their own ritual hearths and thereby achieve ritual and legal autonomy, an
examination of the relationships between different rice groups as these are
linked through neighbourhood and ritual hearth affiliation, shows no Gerai
group to be characterised by the extreme independence emphasised in the
Borneo ethnography.
The thesis argues that while a number of ethnographers of Dayak societies
have denied the universality of the "Africanist" features of the Radcliffe-
Brownian model of social structure, Borneo ethnography has nevertheless
retained too strong a conception of social structure as existing independently
of the activities of individuals. Dayak social relations may be more
fruitfully explored if social groupings are conceived of as constituted in the
first instance in the joint activities of their members, rather than as
elements of an overarching structure into which those members "fit".
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Drakard, Jane. "A kingdom of words : Minangkabau sovereignty in Sumatran history." Phd thesis, 1993. http://hdl.handle.net/1885/116305.
Full textAbstract:
The thesis is concerned with the nature of royal authority in the Sumatran inland kingdom of
Minangkabau in the seventeenth and eighteenth centuries. It takes as its point of departure the
problem posed by early European perceptions of that authority.
European contacts were with the coasts of Sumatra. The Minangkabau heartland, behind its mountain
barrier, appeared remote and inaccessible. The Dutch, following on the heels of the Portuguese in
the seventeenth century, were contemptuous of the rulers of
Minangkabau, describing them as powerless - as kings in word only and not in deed. This view has been
repeated by many subsequent observers, some of whom have spoken of the sacral or the symbolic
nature of Minangkabau claims.
The thesis will argue that the Minangkabau kings were far from being mere figureheads or possessors
of merely symbolic authority. They provided a focus for unity extending far beyond the inland
centre of the kingdom and were a means of mobilizing a supra-nagari identity. The use of the king’s
name by his subjects in the rantau, royal intervention in local movements of resistance to the
Dutch and the creation of an extended communications network combined to indicate the presence of
genuine political substance. The Dutch had to come to terms with that force and themselves found it
useful, on occasion, to rely on the king’s name. Attention is given to the details of Dutch
contacts with coastal regions, to their initial contacts with the inland court itself and to the
development of movements of resistance to the VOC.
The cultural encounter embodied in these early contacts is approached through a study of the VOC
archives which are read for the light they throw on Dutch perceptions and expectations as well as
for the events they report.
Central to the argument of the thesis is the view that the king’s power lay, to a considerable
extent in the language of royal communication and in the substance given by his subjects to the
signs of his authority. Attention is given in detail, therefore, to a range of royal letters. Many
of these are to be found in Dutch translation in the archives of the VOC. These have been studied
in the context of a corpus of manuscript Malay letters
from the nineteenth century which were discovered in the course of research for the thesis. The
study of the words and the format of these letters enables conclusions to be drawn about
Minangkabau perceptions of authority and about its substance.
A semiotic approach to the communicative process rather than one which focusses on the
institutional structure of the Minangkabau state, it is argued, can throw significant light on the
meaning of Minangkabau kingship during this period.
10
Southon, Michael. "The navel of the perahu : meaning and values in the maritime trading economy of a Butonese village." Master's thesis, 1994. http://hdl.handle.net/1885/143775.
Full textBooks on the topic "Toraja (Indonesian people) Social life and customs"
1
Hiroko, Wakabayashi, ed. Wazoku Toraja. Tōkyō: Taishūkan Shoten, 1995.
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2
Hollan, Douglas Wood. The thread of life: Toraja reflections on the life cycle. Honolulu, Hawaii: University of Hawaiʻi Press, 1996.
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3
Tangdilintin, L. T. Toraja: Sebuah penggalian sejarah dan budaya. Edited by Mappangara Suryadi. Makassar: Balai Pelestarian Sejarah dan Nilai Tradisional Makassar, 2009.
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4
Tangdilintin, L. T. Toraja: Sebuah penggalian sejarah dan budaya. Edited by Mappangara Suryadi. Makassar: Balai Pelestarian Sejarah dan Nilai Tradisional Makassar, 2009.
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5
Bararuallo, Frans. Kebudayaan Toraja: Masa lalu, masa kini, dan masa mendatang. Jakarta: Penerbit Universitas Atma Jaya, 2010.
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6
Girei no seijigaku: Indoneshia Toraja no dōtaiteki minzokushi. Tōkyō: Kōbundō, 1988.
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7
Paths and rivers: Sa'dan Toraja society in transformation. Leiden: KITLV Press, 2009.
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8
Bahrum, Shaifuddin. Bangunan sosial tongkonan: Sebuah kajian terhadap organisasi sosial tradisional di Tana Toraja. Jakarta: Direktorat Jenderal Nilai Budaya, Seni, dan Film, Departemen Kebudayaan dan Pariwisata, 2009.
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9
Making a living between crises and ceremonies in Tana Toraja: The practice of everyday life of a South Sulawesi highland community in Indonesia. Leiden: Brill, 2013.
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10
Buijs, Kees. Powers of blessing from the wilderness and from Heaven: Structure and transformations in the religion of the Toraja in the Mamasa area of South Sulawesi. Leiden: Leiden University, 2004.
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