Perubahan Sosial Pada Komunitas Suku Bajo  Di Pesisir Teluk Tomini

Obie, Muhammad

doi:10.21154/al-tahrir.v16i1.377

Cited by 10 publications

(9 citation statements)

References 7 publications

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“…Rural communities, whether based on agriculture, animal husbandry, or fisheries, harmony in nature, becomes the primary need for the survival of their livelihoods. Therefore, local wisdom is built that harmonizes the relationship between the rural community and its natural resources (Obie, 2016). For the rural farming community, preserving the environment is a collective value that is internalized within each individual.…”

Section: Rural Community Livelihood Basementioning

confidence: 99%

Oil Palm Expansion and Livelihood Vulnerability on Rural Communities (A Case in Pohuwato Regency - Indonesia)

Obie¹,

Pakaya²,

Mustakimah³

et al. 2020

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Purpose: This study analyzed the expansion of oil palm and its impact on the livelihood vulnerability of rural communities. Furthermore, this study analyzed the livelihood base of rural communities, explained the mechanism of oil palm expansion controlling rural land, analyzed land tenure by oil palm expansion, which caused vulnerability to rural livelihoods, and analyzed the actions of rural peasants responding livelihood vulnerability due to oil palm expansion. Methodology: The researchers conducted observations inTaludisub district and Popayatosub district, both of which were locations for oil palm expansion in the Pohuwato Regency of Gorontalo Province. Besides, the researchers observed coastal areas in Popayatosubdistrict, especially in Bajo tribal settlements that were affected by environmental damage in the form of floods sent from the mainland when it rained. The researchers also conducted in-depth interviews with various stakeholders who knew about oil palm expansion in Pohuwato Regency. The researchers interviewed village heads, heads of community empowerment institutions in the village, local environmental activists who actively discussed oil palm expansion, oil palm company leaders, and rural communities, both plasma peasants and other communities affected by oil palm expansion in Pohuwato Regency. To support observational and interview data, the researchers conducted a document review of previous research findings relating to the impact of oil palm expansion on local communities. Main Findings: Oil palm companies get two instruments in controlling the forest area and agricultural land. Those are concession rights, as well as the nucleus and plasma systems. Both instruments close rural communities to access forest areas and agricultural land. It causes livelihood vulnerability in rural communities, besides the ecological disaster in the form of flooding due to damage to the rural environment, as well as drought in the dry season. Rural communities are forced to survive by migrating and diversifying livelihoods in the form of multiple livelihoods. Implications: This research is significant on both the theoretical and policy levels. On the theoretical level, this research enriches the study of rural sociology, especially the study of rural access and livelihoods. As for the policy level, this research result can be a reference for the government in formulating policies regarding the development of oil palm plantations. In order to avoid livelihood vulnerability, the granting of forest area concessions to oil palm companies should be done at a radius quite far from the settlements of rural communities. Novelty: A concession permit granted by the government to an oil palm company closes rural communities' access to the forest area. Rural communities get worse when the company implements a nucleus and plasma system policy that causes the transfer of control of agricultural land from rural communities to oil palm companies. The nucleus and plasma system only benefits the oil palm companies as the nucleus and kills the peasants' livelihood base as the plasma. The vulnerability of the livelihood base does hit not only rural communities that are plasma peasants but also hit other communities as a result of environmental damage in the form of floods in the rainy season and drought in the dry season. Vulnerable rural livelihoods due to oil palm expansion forced rural communities to migrate to find new livelihoods and diversify their livelihoods.

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Section: Rural Community Livelihood Basementioning

confidence: 99%

Oil Palm Expansion and Livelihood Vulnerability on Rural Communities (A Case in Pohuwato Regency - Indonesia)

Obie¹,

Pakaya²,

Mustakimah³

et al. 2020

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“…It contains the message that in the forest area not only consists of a collection of trees in the form of mangroves, but also there are other ecosystems in the form of birds, fish, and others. Throwing into the forest carelessly is feared to damage the other ecosystems (Obie, 2016).…”

Section: Pamali and Mamia Kadilao As Local Wisdom Of The Bajo Tribementioning

confidence: 99%

“…The Bajo people believe that all kinds of diseases that arise among them come from the guardian spirits of those ecosystems. Thus, whenever there were sick people among them, the duata immediately gathered to identify where the disease came from (Obie, 2016). The treatment of diseases by duata cannot be separated from offerings, namely to feed the spirits which are considered to have been disturbing, causing the Bajo to be sick.…”

Section: Pamali and Mamia Kadilao As Local Wisdom Of The Bajo Tribementioning

confidence: 99%

Local Wisdom of the Bajo Tribe and Its Acculturation on Islamic Sharia: A Case in Tomini Bay–indonesia

Lahaji¹,

Obie²

2020

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Purpose: This study analyzed local wisdom of the Bajo Tribe and its acculturation on Islamic Sharia. Furthermore, it analyzed the practice of pamali and mamiakadilao as local wisdom of the Bajo tribe, and whether the existence of Islamic Sharia diminishes the practice of local wisdom, or precisely accompanies the local wisdom of the Bajo people.Methodology: A case study method has been used for the study. The selection of informants was by purposive sampling and snowball techniques. The data collection was through in-depth interviews and passive participation observation. The data analysis was done qualitatively. Main Findings:The Bajo had local wisdom in the form of pamali and mamiakadilao which were institutionalized in traditions and customs. Pamali is an ethic of the Bajo people in building relationships with their natural environment. While, mamiakadilao is a grouping of the Bajo when fishing, namely the palilibu, bapongka, and sakai groups. When the Bajo accepted Islamic sharia, it did not eliminate their original beliefs. These two belief systems live side by side. The Bajo accepted Islam as their religion, but at the same time still hold fast and practice their ancestral heritage. Implications:Understanding the local wisdom of the Bajo Tribe, as well as its acculturation on Islamic Sharia. Novelty:The acceptance of Islam as a new religion for the Bajo does not diminish existing local wisdom. Bajo people embrace Islam as a new religion, but they do not abandon ancestral traditions. The entry of Islamic sharia is to enrich the local wisdom of the Bajo tribe.there is a relationship between customary institutions, religious institutions, and state institutions (government). A traditional head leads traditional institutions in which there are duata and sandro. This traditional institution has the role of regulating customary affairs in the form of traditional rituals, healing of sick people, prevention of diseases, and others. Meanwhile, religious institutions are led by a priest who specializes in managing Islamic religious practices within the Bajo Tribe community. The state institutions led by a village head, in addition to regulating village government affairs, also became the general responsible for the ongoing social life in the village community.These three institutional systems, despite having their respective roles and functions, they have something that is equally regulated and sanctioned by religion, tradition, and government officials, namely the relationship between men and women, especially between youth and young women. In addition to moral sanctions, regulations play a role in protecting women. If a young man acts harshly on a girl, the girl can complain to the customary council, to the priest, or the village head. The young man will be fined, and the fine will be higher if the young man is not a Bajo. If a girl is pregnant out of wedlock, her boyfriend must pay a fine. Furthermore, customary councils and religious institutions jointly require them to get married (Zacot, 1982).

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“…Alam di eksploitasi sebesar-besarnya untuk meningkatkan pendapatan. Berbagai kebijakan pemerintah terkait alam meletakkan pertumbuhan ekonomi di atas segala-galanya, dan dilegitimasi oleh peraturan perundangundangan (Obie 2016).…”

Section: Pendahuluanunclassified

Local Wisdom: a Sociology of Communication Analysis in West Manggarai

Duryatmo¹,

Sarwoprasodjo²,

Lubis³

et al. 2019

Sodality

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The utilization of medicinal plants is the local wisdom of the people of Waesano Village, Sanonggoang, West Manggarai Regency. Local wisdom is a form of culture that can be defined as the whole system of ideas, action, and results of human"s work in social life that is possessed through learning. This qualitative research that was carried out in Waesano Village, Sanonggang, West Manggarai Regency, East Nusa Tenggara Province, uses communication ethnographic method to explain the connection between categories in the research. Ethnography of communication seeks to portray human ways of life. This study aim to reveal ritual communication in Waesano Village which play a role the enculturation of local wisdom in the use of medicinal plants. Research result prove that local wisdom in form of the utilization of medicinal plants consists of identifying the variant of a medicinal plant, how to pick, how to process, and consumption dose. Inheritance or enculturation of a local wisdom in form of medicinal plant utilization is through ritual communication such as between father and child, parents-in-law and children-in-law. Another form of communication which plays a role in the enculturation process are students that receive medicinal plant lesson from teacher who teaches Local Content subject of Environmental Education and Conservation.Having the variety of communication processes, the local wisdoms are expected to be able to survive in Waesano. ABSTRAKPemanfaatan tumbuhan obat merupakan kearifan lokal Warga Desa Waesano, Kecamatan Sanonggoang, Kabupaten Manggarai Barat. Kearifan lokal sebagai bentuk kebudayaan, yakni keseluruhan sistem gagasan, tindakan, dan hasil karya manusia dalam kehidupan masyarakat yang dijadikan milik diri manusia dengan belajar. Manusia menciptakan budaya sebagai suatu adaptasi terhadap lingkungan fisik dan biologis. Penelitian kualitatif di Desa Waesano ini menggunakan metode etnografi komunikasi untuk menjelaskan hubungan antarkategori dalam penelitian. Etnografi komunikasi berupaya menggambarkan cara-cara hidup manusia. Etnografis mengacu pada deskripsi ilmiah sosial tentang manusia dan landasan budaya kemanusiaannya, kajian tentang kehidupan dan kebudayaan suatu masyarakat atau etnik. Penelitian ini bertujuan untuk mengungkapkan komunikasi ritual di Desa Waesano yang berperan dalam enkulturasi kearifan lokal berupa pemanfaatan tumbuhan obat.Kearifan tradisional salah satu warisan budaya di masyarakat umumnya berisi ajaran untuk memelihara dan memanfaatkan sumber daya alam secara berkelanjutan. Oleh karena itu, kearifan lokal memerlukan proses enkulturasi, yakni proses penerusan kebudayaan kepada seseorang individu yang dimulai segera setelah dilahirkan. Hasil penelitian membuktika bahwa enkulturasi kearifan lokal pemanfaatan tumbuhan obat melalui komunikasi ritual seperti komunikasi antara ayah dan anak, komunikasi mertua dan menantu, serta komunikasi mbeko atau herbalis dengan pasien. Bentuk komunikasi ritual lain yang berperan dalam proses enkulturasi adalah siswa di sekolah yang memperol...

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Perubahan Sosial Pada Komunitas Suku Bajo Di Pesisir Teluk Tomini

Cited by 10 publications

References 7 publications

Oil Palm Expansion and Livelihood Vulnerability on Rural Communities (A Case in Pohuwato Regency - Indonesia)

Oil Palm Expansion and Livelihood Vulnerability on Rural Communities (A Case in Pohuwato Regency - Indonesia)

Local Wisdom of the Bajo Tribe and Its Acculturation on Islamic Sharia: A Case in Tomini Bay–indonesia

Local Wisdom: a Sociology of Communication Analysis in West Manggarai

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