“Tak Cukup Bagi Kami untuk Meratap, Kami harus Berjuang”: Kemandirian Mama-Mama dalam Dinamika Pemekaran Daerah di Tanah Papua

Suryawan, I Ngurah

doi:10.24198/umbara.v1i2.10060

Cited by 3 publications

(3 citation statements)

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“…In the Papuan Indigenous community, noken is generally made by women, who are referred to as "mama-mama noken" (noken-making moms). This practice has been passed down for hundreds of years in seven customary territories (Ransta, 2018;Suryawan, 2017).…”

Section: Introductionmentioning

confidence: 99%

Noken Local Wisdom as Representation of God's Love

Pikei,

Sihombing

2023

Al-Qalam

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<p><em>This study aims to describe, explore and analyze the local wisdom of noken as a symbol of Papuan culture which has a strong religious-spiritual meaning for the lives of the Papuan people. This study was compiled using a qualitative research design by relying on primary data obtained through interviews and observations of the daily life of women who make noken and use noken in Papuan society. The informants involved were religious leaders, community leaders and noken women. The findings of the study are that noken is Papuan life, as a vessel and source of life that contains religious-spiritual values. Noken is interpreted as a representation of God's love for Papua which fosters faith and hopes in the Creator. In addition, noken is seen as a second 'womb'. Children born are put in a noken as a container for growth and development until they are crawling. Furthermore, a special noken was made for children with the aim of practicing honesty. If a child takes food from someone else's noken, it means stealing. Stealing means sin according to custom and religion. Noken is not just known but has existed and is known from time to time, passed down and taught how important it is to live in Papuan noken human life. Thus noken is a representation of God's inclusion and maintenance of Papuan life. The ancestors of the Papuan people were explorers living on the island of Papua using the strategy of the regional language of the tribes in the land of Papua to teach noken, namely Ugatame. This means that God is the Creator of the heavens and the earth and humans who are similar to Him. The aim is for the Papuan people to have more faith in God Allah.</em></p>

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Section: Introductionmentioning

confidence: 99%

Noken Local Wisdom as Representation of God's Love

Pikei,

Sihombing

2023

Al-Qalam

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“…However, existing studies have not positioned Islamic finance as an instrument of empowering native Papuan women. Several studies still highlight the issue of fulfilling the basic economic rights of native Papuan families (Wambrauw et al, 2019;Suryawan, 2017;Chotim, 2020), women's financial motivation (Wulan and Muafa, 2020), and trade commodities in Papuan market, (Blesia and Ratang, 2016). Here native Papuan women are always in a marginalized condition (Chotim, 2020).…”

Section: Introductionmentioning

confidence: 99%

Economic Empowerment of Indigenous Papuan Women “Mama Papua” in West Papua: Islamic Financial Perspective

Hamzah¹,

Umrah²,

Yudiawan³

2020

IJEBA

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Purpose: Papuan women have a dual role in the family. Apart from being a mother, she is also the breadwinner for her family. Selling local agricultural products in traditional markets is their primary source of uncertain income. This condition is motivated by unpreparedness and competition with the transmigrants who live in the area. In general, this study aims to explore and offer a model for empowering indigenous Papuan women in improving the economy. The empowerment model referred to is linked to the perspective of Islamic finance. Approach/Methodology/Design: The research method is qualitative with interview techniques in collecting data. As many as 15 Papuan mothers from the Kokoda tribe in traditional markets were used as informants. Furthermore, the data collected was analyzed in three stages, namely: data reduction, data presentation, concluding/verification. Findings: The results showed that 1) the products that mama Papua sold were agricultural products. Sold traditionally in storefronts or roadside stalls 2) income from sales is used to meet the needs for clothing, food, children's education, business capital, and family savings; and 3) empowerment of "mama Papua" can be done through a) providing access to capital through donations and banking, and b) ongoing assistance with stakeholders focused on optimizing business ethos, developing economic attitudes and skills in product sales. Practical Implications: The implication is that "mama Papua" as an entity of indigenous Papuans can compete (independently) in his own hands if marketing competence can be improved through various sustainable parties' involvement. Originality/Value: Capital assistance through infaq and banking and stakeholder support are key instruments in increasing Papuan women's businesses in traditional markets.

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“…The struggle of mama-mama Papua in traditional market who is fight for family economy, besides other duty such as working in the field and handling children, is not easy to imagine. This problem caused by the difficulty to access the market and stalls in traditional market which are still dominated by entrant traders, instead origin people [3].…”

Section: Introductionmentioning

confidence: 99%

‘Mama-mama’ in Papua and the Access to Market

Ransta

2018

E3S Web Conf.

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The spearhead of people's economy in Papua is local traders which usually called as 'mama-mama', they try to increase family economy in Papua. The struggle among woman to seek basic necessities for their family needs serious attention from the government, particularly how to access traditional market as the place for them to sell the products of agriculture products or handcrafts such as noken and others. This article describes the existence of 'mama-mama' as women who have dual role in family, and also discusses social movement of mama-mama in Papua to access traditional market through 'Solidaritas Pedagang Asli Papua (SOLPAP)'. Besides, this article also discusses government role and the existence of social movement in implementing empowerment among mama-mama Papua regarding the training how to manage agriculture products and family coaching.

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“Tak Cukup Bagi Kami untuk Meratap, Kami harus Berjuang”: Kemandirian Mama-Mama dalam Dinamika Pemekaran Daerah di Tanah Papua

Cited by 3 publications

References 0 publications

Noken Local Wisdom as Representation of God's Love

Noken Local Wisdom as Representation of God's Love

Economic Empowerment of Indigenous Papuan Women “Mama Papua” in West Papua: Islamic Financial Perspective

‘Mama-mama’ in Papua and the Access to Market

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