The 5th International Symposium of Journal Antropologi Indonesia (ISJAI) 2008 Proceedings
22-26 July 2008, Universitas Lambung Mangkurat, Banjarmasin, South Kalimantan
Editor Raymond Michael Menot (Universitas Indonesia)
Publisher Departemen Antropologi Universitas Indonesia
Published online 08 November 2008
ISBN 979-97526-

Panel coordinators: Rochman Achwan (Sociology Universitas Indonesia), Minako Sakai (The University of New South Wales) and Adlin Sila (Badan Litbang dan Diklat Departemen Agama)

After the 1997 economic crisis, the central bank of Indonesia (BI) tried to reduce the risk of future bank failures by promulgating regulatory reforms. As a result, low-income households and enterprises in rural areas have little access to formal financial services (Jay K. Rosengard, 2007: 87). It also has weakened the role of microfinance institutions in giving financial services to small-medium enterprises (SMEs). Compared to formal economic institutions like banking, microfinance institutions usually provide a so-called informal financial transaction. This informal economy (community economy) puts forward egalitarian and participatory approaches, social justice and shared values for the well-being of its members. In the reformation era, many local microfinance institutions emerge as the Ministry of Cooperation and Small-Medium Enterprises (Kementrian Koperasi dan UKM) has officially given support for the betterment of SMEs through soft loan mechanism. This is the fact that both the government and the society have realized the important role of microfinance institutions in poverty alleviation and the empowerment of SMEs. In many areas like Padang, West Sumatra, there is a well-known microfinance institution called Lumbung Pitih Nagari (LPN) which is the indigenous and localized institution that contributes to the economic success of SMEs in the region. This panel welcomes papers that focus on the role of local cultures, meanings, and religions acting as traditional social capital in advancing the capacity of microfinance institutions in gaining economic output for their members’ dan communities surrounding.

01. Mineral Governance, Conflicts, and Rights: Case Studies of Informal Mining of Gold in Pongkor Indonesia
Nina Indriati Lestari (RSPAS The Australian National University)
02. Involusi Suburban: Sebuah Pertumbuhan Sektor Ekonomi Informal Indonesia Awal Abad 21
Asep Suryana (Sociology Universitas Negeri Jakarta)
03. The Economic Challenges in the Realm of the Dyak Ngaju
Dwi Putro Sulaksono (Universitas Lambung Mangkurat)
04. Building an Ethno Religious Economic Institution in Aceh and Padang: Its Theoretical Contributions to the Framework of Informal Economics
M. Adlin Sila (Badan Litbang dan Diklat Dep. Agama)
05. Credit Union: Lembaga Keuangan Mikro Masyarakat Adat Dayak di Kalimantan Barat
Credit Union

Panel coordinator: M. Adlin Sila (Badan Litbang dan Diklat Departemen Agama)

In the past, religion had become identified with notions of literacy, nationalism, and modernity. Those who followed local beliefs and practices were often considered people who do not yet have a religion or at least do not practice a complete implementation of their chosen religion. Traditional beliefs were under pressure to be redefined within the terms of the world religions, or to make a clear line of demarcation between local traditions and proper religious practices of their embraced religion. On the other hand, the government must curb, without totally alienating, the sentiment of extremism, especially Islamic extremism, while precluding condemnations of ‘over-secularizing’ Indonesian people. Since 1998, which marked the end of the thirty-three-year New Order regime of Indonesia, there has been an increase in religious revival movements. Nowadays, some studies note that this revivalism dominantly appears in new religious movements that challenge the core principles of world religions. This trend corresponds to the emergence of the new spirituality in the post-Capitalist era. The advent of these new religious movements meets the strong opposition from world religions, mainly from their religious councils, like MUI in Islam and PGI in Protestantism. MUI (the national council of Ulama), for example, released fatwa on 28 July 2005 that restricted any religious group categorized as being apostate and heretical (bid’ah).
This panel aims at examining the nature of these new religious movements (NRMs). Therefore, this panel welcomes papers that explore the nature of NRMs, their concrete meanings and current narrow applications in many regions of Indonesia. This topic is of special importance because of the rise of bigoted attacks on several religious groups just because of their different religious practices compared to that of the mainstream religious groups (orthodox). This panel is expected to recommend the Indonesian government and any religious councils a new formula in order for the multicultural religious movement to serve as a catalyst for religious reform.

06. Kayuh Baimbai: Lembaga Adat dan Fungsinya dalam Toleransi Umat Beragama di Banjarmasin
Ahsanul Khalikin (Litbang Departemen Agama RI)
07. Problematika Sosial Memunculkan Aliran Baru Keagamaan
Fathimatuz Zahra (Universitas Gadjah Mada)
08. Aspek Ekatologis Ziarah Kyai Guru dalam Tradisi Syawalan Kaliwungu Kendal
Muhammad Abdullah (Pascasarjana Universitas Diponegoro)
09. Local Beliefs: Between ECOSOC Rights and The Politics of Legal Pluralism in Indonesia
Bernadinus Steni (Association for Community and Ecological-Based Legal Reform/Huma)
10. On Becoming a Spirit Medium in the Death Ceremony: Comparing its Practice in two Regions of South Sulawesi, Tana Toraja and Cikoang
M. Adlin Sila (Badan Litbang dan Diklat Departemen Agama)

Panel coordinators: Yasmine Shahab (Anthropology Universitas Indonesia), Tony Rudyansyah (Anthropology Universitas Indonesia), and Martin Slama (Anthropology Austrian Academy of Sciences)

Diasporic networks and translocal communities, operating through flows of capital, technologies, media images, and ideologies, have been increasingly observed within Indonesia recently. So far such developments were studied by the anthropology of globalization, emphasising the transnational nature of these phenomena. The focus of this panel, however, will be on groups that actively partake in these flows to strengthen their ties and networks primarily inside Indonesia.
Today we indeed witness an explosion of diasporic and translocal processes in this country: the heightened movement of capital is spurred by provincial autonomy laws; media networks have been established, reaching almost every corner of the archipelago; new communication technologies like the cell phone and the internet are spreading further; low-cost carriers are widely available, especially through the airline business, propelling regional travel. From these developments two types of communities appear to increasingly benefit: first, communities with a long diasporic history in Indonesia and, second, groups driven into these processes of translocal movements and connections relatively recently. Among the first type, the panel will consider research on Indonesia’s entrepreneurial minorities—once categorised as “foreign orientals” by the colonial regime, including the Chinese, Arabs, and Indians—as well as groups that have a long tradition of migration in Indonesia, such as the Minang, Bugis, Butonese, Macassarese, etc. Regarding the latter type, we seek to attract papers on translocal groups, e.g. migrants from the “outer islands” of Indonesia, settling in the cities in Java, also Indonesians who have, in a converse migrating movement, left Java or Bali on their own or participate in the governments transmigration program, or internally displaced persons who had to leave their homes, often migrating to other islands, due to the violent conflicts that recently pervaded Indonesia.
This panel intends to become a forum for research exploring the diasporic character of communities that – due to their translocal and occasionally transnational orientation and their high degree of mobility (at least of some of its members)—represent an Indonesia which is increasingly on the move inside itself.

11. Local Global Workers: Understanding the experiences of host national employees working in multinational corporations/organisations
Yukimi Shimoda (The University of Western Australia)
12. Butonese Diasporic Networks: Trading, Marrying, Exploring in Eastern Indonesia
Blair Palmer (The Australian National University)
13. Jaringan dan Mobilitas Wanita Keturunan Hadramaut di Palu, Sulawesi Tengah
Dinah Muhiddin (Center for the Study of Religion and Culture, Islamic State University Jakarta)
14. Media of Flows and Genealogical Thinking
Johann Heiss (Social Anthropology Research Unit Austrian Academy of Sciences)
15. The Translocal Networks of Indonesian Hadhramis: Examining Movement and Communication in Central and Northern Sulawesi
Martin Slama (Anthropology Austrian Academy of Sciences)
16. Migration and Expression of Ethnicity
Yasmine Z. Shahab (Anthropology Universitas Indonesia)
17. Identitas dan Kekuasaan pada Masyarakat Buton
Tony Rudyansjah (Anthropology Universitas Indonesia)

Panel coordinators: Nurul Ilmi Idrus (Anthropology Universitas Hasanuddin) and Catharina Purwani Williams (The Australian National University)

This panel invites contributors to take up multiple vantage points in addressing the complex issues of gender and migration in Indonesia, including research-based on fieldwork, ethnographic accounts, demographic and other relevant data, as well as comparative studies. The key themes we hope papers will investigate encompass the impacts of globalization, state policies, individual autonomy, economic motivations, family/communities and other social factors on female migration.
Traditionally, Indonesian men leave their homeland in search of better economic opportunities elsewhere. However, increasing transnational female migration has attracted significant attention in recent years, including domestic workers overseas. Global economic restructuring has drawn a large number of women from developing countries, including Indonesia to migrate overseas and also from rural to urban areas.
This panel will explore Indonesian female migration, both documented and undocumented, through a critical examination of the lives of migrants. Previous studies have shown that many migrants face marginalization, including those resulting from tight border controls. Questions of agency, identity, and belonging extend far beyond the economic considerations of migration. This session will examine recent developments in migration research and employs diverse perspectives to understand female migration in Indonesia.

18. Perempuan dan Migrasi: Studi Mengenai Migrasi Individual Perempuan Madura di Kabupaten Bekasi
Khaerul Umam Nur (Universitas Indonesia)
19. Indonesian Women’s Migrant Workers, Not in My Backyard Problem
Widjajanti M Santoso (PMB-LIPI)
20. Women and Status Janda: Diverse Experiences of Migration in East Kalimantan, Indonesia
Petra Mahy (RMAP RSPAS The Australian National University)
21. Negotiating Public and Private Space within the Nation-State: Domestic Workers in Three Indonesian Cities
Ratna Saptari (Leiden University/International Institute of Social History)
22. Indonesian “Trainees” in Japan: Life Strategies of Cheap Migrant Laborers Abroad
Eko Sasongko Priyadi (Sophia University)
23. Indonesian Migrant Workers in “East Asia”: Comparative Analysis and Agenda for Regional Governance
Motoko Shuto (Graduate School of Humanities and Social Sciences University of Tsukuba)
24. “Dilemma Between Legal and Illegal:” The Life of Bugis Migrant Workers in Malaysia
Nurul Ilmi Idrus (Hasanuddin University)
25. Female Transnational Migration, Religion, and Subjectivity: The Case of Indonesian Domestic Workers
Catharina P. Williams (The Australian National University)

Panel coordinator: Ninuk Kleden (PMB-LIPI)

The concept of cultural memory is part of cultural and sociological imagination. The term “cultural memory” is to be attributed to both individual and collective. At the individual level, human memory is subjective, fragmented and fundamentally unrecognizable and unknown to the others. At the collective level, we are not dealing with memory itself, but with representations of memory. These representations can be equally subjective and fragmented, but are nevertheless based on shared experiences and therefore become recognizable and known to others.
As a shared artistic and social practice, cultural memory links the present to the past. In doing so, it has a diachronic and a strong ethical and political aspect, transporting norms from one generation to another. In the post-capitalist era, cultural memory has replaced notions of ideology in modern society.
New insights settle down in our cultural memory as transformations of older ones. Those who make or watch a work of art, write or read a book, or direct or see a film, cannot do so without sharing cultural memory. Thus, memory—and also imagination—are expressed in a work of art, ritual, and literature.
The main question in this panel can be formulated as follows; how is cultural memory individually and collectively processed, transmitted and constructed in cultural artifacts? How is cultural memory transformed by revising, recycling and revising cultural artifacts from the past? What are the effects of art, literature and ritual or myth as a “technology” of memory on the reproduction of the pas in the present?
In order to make the panel lively and focused, it may be useful to address some of the following issues;
Myth as imagination in local genius can be used to provide a new set of symbolic knowledge.
Art and literature can be treated as local initiatives that originate in a particular tradition. For example, one can better understand the present political situation by watching a theatre performance.
Art and literature can be considered as alternative sources that can provide symbolic and metaphorical knowledge
Local languages can be seen as local initiatives that take the form of folklores and local poetry

26. Kuning Pulau Penyengat: Reproduksi Kekerasan Simbolik dan Memori Kultural Melayu
Danny M. Goenawan (Spesialis Perubahan Perilaku)
27. Memory, Materiality and the Museum
Fiona Kerlogue ( Acting Keeper of Anthropology Horniman Museum London)
28. Myth and Ritual Education System in Sikka (NTT)
David J. Butterworth
29. Understandings of Javanese Shadow Puppet’s Stories as Tools for l Increasing Tolerance of Inter-Religious Relation (Applicative Study in Glagah, Temon, Kulon-Progo)
Fathimatuz Zahra (Universitas Gadjah Mada)
30. Kebangkitan Kebudayaan Sendawar dalam Merespons Pembangunan Kutai Barat dalam Era Globalisasi
L. Dyson (Anthropology Universitas Airlangga)
31. Power of Memory: The Kelara People of Savu, A Myth Deconstructed
Geneviève Duggan (Sociology National University of Singapore)
32. Mitologi Orang Hamap: Imajinasi dalam Mengekspresikan Eksistensi Diri
Ninuk Kleden (PMB-LIPI)
33. Dari Eka Dasa Rudra, Pamarisudha Karipubhaya dan Atma Papa: Politik Ritual, Kuasa, dan Pariwisata di Bali
I Ngurah Suryawan (alumni Antropologi Universitas Udayana)

Panel coordinators: Ian Chalmers (Humanities Curtin University of Technology) and Greg Acciaioli (Anthropology University of Western Australia)

Historically, Islamisation in Indonesia has been one of the most potent factors in ethnogenesis, namely the evolution of new ethnic identities. Currently, an increase in the number and devoutness of Muslims is again evident throughout much of Indonesia. But in the Outer Islands, the greater prominence of Islam has been complicated, particularly, by a resurgence of various forms of ethnic identity. This panel seeks to contextualise such processes historically and to explore the political, social and cultural dynamics of Islamic revitalisation today. We invite papers that address phenomena such as changes in the expression of faith (i.e. toward more Scripturalist or more radical variants), in the definition of ethnicity itself as grounds for asserting ethnic identity, in expansions or contractions of multiculturalism (i.e. attitudes and policies that are more tolerant or confrontational towards other belief systems), as well as explicit or implicit linkages between religion and socio-political organisations (e.g. NU, Muhammadiyah, Jema’ah Islamiyah, AMAN, etc.). Papers dealing with contemporary or historical linkages written from a variety of analytic perspectives – anthropological, historical, literary, political, etc. – will be considered.

34. Islam, Migration, and the Decline of Agriculture in Buton
Blair Palmer (The Australian National University)
35. Etika Agama dan Perkembangan Ekonomi Urang Banjar
Alfisyah (Universitas Lambung Mangkurat)
36. Islam, Ethnicity and Identity in South Kalimantan
Mary Hawkins (University of Western Sydney)
37. Ethnic Identity and Islamic Renewal: A Comparative Study of Kalimantan
Ian Chalmers (Curtin University of Technology)
38. Bulan Bintang di balik Salib: Politik Islam di tengah Dominasi Katolik di Manggarai, Propinsi Nusa Tenggara Timur (Behind The Church Rises the Crescent: Beyond the Politics of Islam in Manggarai, Nusa Tenggara Timur)
Abd. Latif Bustami (Universitas Negeri Malang)
39. Interpretation and Action of Islamic Organisations Responding to the Yogyakarta Earthquakes (27 May 2006): Nahdlatul Ulama, Muhammadiyah, and Majelis Mujahidin Indonesia
Fathimatus Zahra (Universitas Gadjah Mada)
40. Kekerasan Sistematik di balik Penindasan JAI (Systematic Violence behind Repression of Ahmadiyya in Indonesia)
Munawar Ahmad (UIN Sunan Kalijaga Yogyakarta)
41. Islamic Traditionalism in the 2005 South Kalimantan Gubernatorial Pilkada: The Persistence of Kaum Tua Teachings?
Muhajir (The Australian National University)
42. Religious and Cultural Conversion by South Sulawesi Migrants: Hegemonizing Strategies in the Lowlands and Highlands of western Central Sulawesi
Greg Acciaioli (The University of Western Australia)

Panel coordinators: Martin Max Richter (Anthropology The University of Adelaide) and
Aris Arif Mundayat (Centre for Southeast Asian Social Studies, Universitas Gadjah Mada)

Public urban spaces in island Southeast Asia harbor distinct types of informal associations, leisure pursuit, business competition, and territorial ambiguity. To what extent do people’s everyday engagements with popular culture markers in these complex urban settings help to sustain peaceful social relations? What translocal cultural phenomena discourage localist exclusionism, limit national and global impositions, and thereby foster street-level, inter-group harmony? We invite papers whose explorations of the everyday uses of popular culture in public (or other social) settings offer fresh insights into social relations in and around Indonesia. Viewed anthropologically, popular culture is the ‘social life’ (Appadurai, 1986) of any widely enjoyed cultural item transformed and regenerated through translocal vernacular. Drawing from Kahn’s current work, our focus on translocal identity provides a means to identify how Korten’s ‘unsung heroes’ (1999: 2) deploy popular culture in their daily lives to create meaning, build social bonds, and imagine and forge a better world.

43. Looking Self and Others: Media Roles in Waria (Male-to-Female) Transgender Identity Formation in Indonesia
Rachmah Ida (Communications Universitas Airlangga)
44. Makna Poster-Poster Ulama: Studi di Kalimantan Selatan
Hairus Salim HS (Yayasan Lembaga Kajian Islam dan Sosial/LKiS)
45. AGAINST POP CULTURE: Komunitas Indie dan Penolakan Terhadap Mainstream
Khaerul Umam Noer (Universitas Indonesia)
46. Women Workers in Industrial Areas: the Predicament of “Floating Community” Citizenship
Aris Arif Mundayat (Anthropology Universitas Gadjah Mada)
47. Surabaya We Love: Through the Eye of Youth Independent Filmmakers in Surabaya
Irmia Fitriyah
48. Antropologi Komunikasi Visual: Film, Budaya Populer, dan Identitas Anak Muda Indonesia Kontemporer
Danny M. Goenawan (Spesialis Perubahan Perilaku)
49. “Masculinity” in Popular Magazines: Lifestyling the Resistance or Resisting the Lifestyle?
Suzie Handajani (The University of Western Australia)
50. Translocal Popular Music on the Melayu Borderlands
Max M. Richter (Anthropology The University of Adelaide)
51. Expressing Community and Translocalism through Pop: The Indonesian Student Popular Music and Culture Scene in Australia
Aline Scott-Maxwell (Monash University)
52. Sustaining the Local, Creating Community in Post- New Order Art and Popular Culture
Barbara Hatley (University of Tasmania)
53. Minangkabau Daughters: Mediators of Past and Future Minangkabau Adat
Mina Elfira (The University of Melbourne Australia)

Panel coordinators: Ivanovich Agusta and MT. Felix Sitorus (Department of Communication and Community Development IPB)

Development in Indonesia had better understood as projects from government or of a loan of donors. The project base implicates on delineation of recipients, space and time. The boundary is expressed on themes of development and loan. From mid of the 1980s development was focused on poverty reduction, and practiced by IDT (Inpres Desa Tertinggal), P3DT (Program Pembangunan Prasarana Desa Tertinggal), etc. From the 2000s the theme is shifted into people empowerment, as expressed within concepts of social capital and gender mainstream, methods of FGD (Focused Group Discussion) and key-informant interview, strategies of CBD (Community-Based Development) and CDD (Community-Driven Development), and programs of KDP (Kecamatan Development Project), UPP (Urban Poverty Project), CERD (Community Empowerment of Rural Development), etc. Unfortunately, the themes, concepts, methods, and strategies are given without reserved but valued as the best ones. Even they are taught on courses of universities and research institutes. That’s why it is crucial now to develop a critique on poverty alleviation and people empowerment agendas. The concepts are variables, not only at definition’s stage but until at philosophical paradigms or genres competition. The values of every development actors are embedded in all of the concepts. More difficult processes emerge when an actor translates a concept from the other contrary actors but then used within his/her interest. The panel will uncover deep structure on constructing concepts of development, poverty and people empowerment.

54. Formation, Crossing, and Institutionalization on Discourses of Poverty in Indonesia
Ivanovich Agusta (Institut Pertanian Bogor)
55. When the Poor can Speak Out: Participation among Poor in Public Services in West Nusa Tenggara
Abd. Latif Bustami (Universitas Negeri Malang)
56. Faith-Based Development: The Participation of Christian-based Organization in the Development in Indonesia
Setefanus Suprajitno (Cornell University)
57. Between Discourses on Theories and Practices of Poverty Alleviation
MT Felix Sitorus and Ivanovich Agusta (Institut Pertanian Bogor)
58. Crafting Coastal Management Plan in Post Tsunami Aceh: Understanding Social Context and Process
Dedi Supriadi Adhuri (The World Fish Center Penang)
59. ICT and the Poverty Reduction Scheme: A Challenge of Globalization
Widjajanti M. Santoso (LIPI)

Panel Coordinators: Wahyu, MS (Universitas Lambung Mangkurat) and Achmad Rafieq (Balai Pengkajian Teknologi Pertanian Kalimantan Selatan)

Sistem pertanian non-irigasi secara antropologis dilihat sebagai salah satu bentuk pengetahuan ekologi tradisional yang dibangun atau terbangun oleh manusia sebagai bentuk adaptasi terhadap lingkungan fisik dan biologisnya pada ruang dan waktu tertentu. Pertanian non-irigasi dapat berbentuk tradisi pertanian perladangan tidak menetap, pertanian di lahan gambut, pertanian di lahan rawa (lebak dan pasang surut) dan pertanian di lahan tadah hujan.
Pengelolaan lahan non-irigasi yang umumnya merupakan usahatani di lahan marginal mengakibatkan terjadinya hubungan timbal balik antara manusia, lingkungan sosial dan lingkungan fisiknya. Hubungan timbal balik antara petani dengan lingkungannya yang berlangsung secara terus dalam jangka waktu yang lama akan menghasilkan suatu strategi yang digunakan oleh petani untuk mengantisipasi perubahan lingkungan. Ragam strategi yang dihasilkan dalam beradaptasi ini dalam jangka waktu yang lama akan menghasilkan beragam kearifan dan pengetahuan lokal yang dapat diteruskan dari generasi ke generasi. Tentu saja kearifan local ini akan terus berkembang secara dinamis sesuai dengan dinamika lingkungan fisik dan sosial yang terjadi.
Realitas sosial yang dialami oleh para petani non-irigasi pada saat ini memperlihatkan telah terjadinya benturan antara kearifan/pengetahuan lokal dengan kearifan/pengetahuan pemerintah yang sarat dengan berbagai kepentingan politik. Upaya untuk melakukan perubahan dengan mengabaikan kearifan dan pengetahuan lokal petani tentunya akan berdampak besar dalam kehidupan sehari-hari masyarakat petani. Mereka harus merubah tatanan sendi-sendi kehidupan (mind set) mereka yang sudah berlangsung ratusan tahun secara paksa menjadi pranata-pranata yang baru. Tidak tertutup kemungkinan, upaya tersebut akan memacu (trigger) konflik vertikal dan horisontal, terhadap pemerintah maupun pihak-pihak lain yang terkait. Hal ini perlu dipertimbangkan dengan seksama oleh pemerintah baik pusat maupun daerah, terlebih dalam dampak konflik terhadap kesatuan politik, ekonomi, sosial dan budaya.
Panel ini ingin membahas tentang eksistensi pertanian non-irigasi sehubungan dengan isu kearifan lokal dan ketahanan pangan nasional, serta bagaimana sistem pertanian ini berkontribusi dalam menyediakan pangan secara nasional. Untuk itu maka perlu dibahas bagaimana sistem pranata ekonomi dan politik kaum tani di lahan marginal, serta upaya-upaya pemberdayaan dan transformasi kehidupan petani menuju sistem pertanian yang lestari dan berkelanjutan dengan tanpa mengorbankan keberadaan dan hak-hak mereka. Disamping itu perlu juga dibahas relasi antara kebijakan dalam hal pangan dengan aktivitas pertanian di lahan marginal, keterlibatan mereka dalam menghasilkan dan menjadikan pangan non padi sebagai makanan pokok, relasi kegiatan mereka dengan hukum-hukum adat, agama-agama lokal, tradisi dan adat istiadat setempat.

60. Kearifan Lokal Atoin Pah Meto Menggarap Pertanian Lahan Kering di Pedalaman Timor Barat NTT
Yanuaris Koli Bau (Universitas Nusa Cendana) and Jubline Tode Solo (UPTD Arkeologi dan Nilai Budaya Dinas Pendidikan Prov. NTT)
61. Kearifan Lokal dalam Pengelolaan Lahan Gambut yang Produktif dan Berkelanjutan
Norginayuwati, Ahmadi Jumberi and Achmad Rafieq (Balai Pengkajian Teknologi Pertanian Departemen Pertanian RI)
62. Ritual Membakar Hutan dalam Tradisi Ngumo: Berladang dan Memelihara Hutan pada Masyarakat Adat Lampung Pepadun
Bartoven V. Nurdin, Yoshie Yamazaki dan Admi Syarif (Universitas Lampung)
63. Adaptasi Petani di Lahan Marginal Kalimantan Selatan
Wahyu (Sociology Universitas Lambung Mangkurat)
64. Pilihan-pilihan Rasional Petani dalam Alih Fungsi Lahan Pertanian
Budi Suryadi (FISIP Universitas Lambung Mangkurat)
65. Studi Sosial Budaya Pemberdayaan Petani : Kasus Tiga Kabupaten (LoTim, Sul Teng, Jateng)
Rosa Diniari (Sociology Universitas Indonesia), Mira Indiwara P.R. (Anthropology Universitas Indonesia), and Ida Ruwaida Noor (Sociology Universitas Indonesia)
66. Kearifan Lokal Petani Peladang Berpindah di Pegunungan Meratus Kalimantan Selatan
Danu Ismadi Saderi and Achmad Rafieq (Balai Pengkajian Teknologi Pertanian Kalimantan Selatan)
67. Dari konflik Kehutanan menuju tata kelola hutan berbasis Nagari (Adat)
Nurul Firmansyah (Perkumpulan Qbar)

Panel coordinators: Ibnu Hamad and Zulkarimein Nasution (Communication Universitas Indonesia)

It is well known that Indonesia have a lot of traditional arts such as wayang kulit, wayang orang, ketoprak, dagelan, ludruk, topeng dalang (Yogyakarta, West Java, Central of Java, Celebes); wayang golek (West Java); drama gong, topeng bondres (Celebes, Bali); bangsawan (Riau); mamanda (East Borneo); lenong (Jakarta); dulmuluk (Jambi); natoni (East of Nusa Tenggara); madihin (South of Borneo); maengket, masamper, dadendate (North of Celebes); makyong (North of Sumatera); japin, karungut (South-East Celebes); badendang, kapata, kabos (Maluku). Most of them can be used as media to deliver kinds of messages to its audience in such a way that we called them traditional media.
These phenomena is discovered also in Malaysia, Thailand and The Philippines. We find out wayang kulit, makyong dan menora, boria, dzikir barat, bangsawan in Malaysia. Meanwhile, from Thailand we know for some instances lamtat, plang choi, plang pua, plang bank, and maw lam. In the Philippine, the sa barangay, mga kuwento ni lola basyang, pulong-pulong are still existing.
For Indonesia, particularly, there is awareness to revitalize traditional media as one of the tools to disseminate information as well as to conserve them as the local initiatives from the modern culture pressures. We also aware due to the conservation, mass media have important roles in revitalization. Therefore the panel will discuss the revitalization as well as the role of mass media in conserving or disturbing vice versa the traditional media.

68. Media Tradisional sebagai Modal Sosial Masyarakat Lokal
Moh. Dzulkiah (Universitas Islam Negeri Bandung)
69. Persembahan Ritual Pengubatan Kadazan dan Bajau Malaysia Timur: Antara Komunikasi Bersama Roh dan Persoalan Identiti
Hanafi Hussin (Universiti Malaya)
70. Media Tradisional di Televisi: Revitalisasi atau Komodifikasi?
Nina Widyawati
71. Revitalisasi Pertunjukan Musik Tradisional Rakyat sebagai Media Massa
Mahdi Bahar (Sekolah Tinggi Seni Indonesia Padangpanjang)
72. Revitalisasi Media Tradisional untuk Penguatan Komunikasi Sosial Masyarakat Indonesia
Udi Rusadi (Departemen Komunikasi dan Informatika RI)
73. Merevitalisasi Pilihan Media di Masyarakat Individualis dan Kolektifis
Leila Mona

Panel coordinators: Tamrin Amal Tomagola and Ibnu Hamad (CERIC – Institute for Research on Inter-group Relations and Conflict Resolution)

The panelists are invited to:
(a) problematize and scrutinize the notion of the State and ethnicity both at theoretical and empirical levels contextually in the southeast Asia region. Theoretically, it is expected that some panelists would explore and identify certain difficulties in studying the State; the silent take-over of the State by both market forces and elements of ethnic-related interests; and the withering away of the State (Philip Abrams in Sharma & Gupta: The Anthropology of the State.)
(b) At the empirical level, some panelists are requested to:
(1) delineate how the boundaries between the State and Society/ethnic groups have become increasingly blurred especially in southeast Asia region;
(2) show the impact of various governments’ policies on inter-ethnic and intra-ethnic engagements;
(3) describe how the notion of the State has been constituted in public discursive construction of it;
(4) explore the possibility of applying (local) governments’ policies as macro-strategic facilitating efforts to encourage positive inter-ethnic engagements in the urban areas of the region.

Panel coordinators: Awang Hasmadi Awang Mois (Universiti Brunei Darussalam) and Sri Murni (Universitas Indonesia/Universiti Kebangsaan Malaysia)

Clements (1932) states that amongst primitive peoples there are six theories of sicknesses: (i) natural causes; (ii) imitative and contagious magic; (iii) disease-object intrusion; (iv) spirit intrusion; and (v) breach of taboos. Various studies on traditional healing in Indonesia show that the concept of sickness and healing among the indigenous population are closely tied to their belief systems. The indigenous population attributes sickness to numerous factors namely, the unbalanced relationship between man and God or Deities; natural factors; and finally attack by groups or certain individuals. Amongst the various ethnic groups that inhabit the various islands in Indonesia traditional healing is still widely practiced and it involves several dramatis personae: the traditional healer; his assistants; his “patient” and an accompanying ensemble. The process of healing is normally conducted at an appointed time and place. The costs of conducting the healing ceremonies and rituals are very much determined by the severity of the illness and the number of people involved. Due to the costs of modern medicine, a large number of indigenous populations are still dependent on traditional herbs and cures used in traditional healing. However, in tune with modernization and change laboratory tests on various herbs, plants and animal medicines used in the healing system need to be conducted to ensure that these traditional cures are dependable and safe to consume. This panel will discuss the various types of traditional healing practice found amongst the indigenous population of Indonesia and their prospects for survival under the onslaught of modernization and rapid social change and measures that could be taken to help traditional healing remain as an alternative medicine amongst the indigenous population to preserve precious indigenous knowledge.

74. Concepts of Sickness and Curing Among the Selako Dayak of Sarawak
Awang Hasmadi Awang Mois (Sociology-Anthropology University Brunei Darussalam)
75. The Surviving Indonesian Traditional Healing Practices
76. Beliant Sentiyu: Traditional Healing Ceremony in Loa Adat Benuaq, East Borneo
Sri Murni (Universitas Indonesia/Universiti Kebangsaan Malaysia)

Panel Coordinator: Adrianus Meliala (Criminology Universitas Indonesia)

Contemporary Indonesia has been quite sometimes become amused with the need for implying good governance practices in the process of bureaucracy in this country. On the other hand, when bureaucracy is put into the context of declining role and power of the state, such urgency to conduct reform has also been spelled out. As the issue of effectiveness and efficiency has become the universal word, it is no longer important whether Indonesian or non-Indonesian people who raise this issue.
Good governance and bureaucracy reformation may not be two faces of the same coin. While good governance can be applied in various settings, there are also a thousand ways of doing reform within the bureaucracy. Moreover, we may not know which comes first as an independent variable to determine the profile of other variables. Should bureaucracy reformation lead to the full practice of good governance or on the contrary?
Concerning Indonesia as an example, the tough struggle is expected to be endured by these approaches. The complexity of the problem, as well as internal resistance to any effort to promote new values, will always put these approaches at risk.
Discussion on how the relationship of both concepts, which matters most than others as well as what kind of underlying variables required for the implementation of both would become the main tone of this panel. The use of local or specific cases, despite its success or not, is very important to have a lively discussion as well as to have a series of papers that contain cases throughout Indonesia.

77. Birokrasi Patrimonial dalam Pembinaan Karier Bintara Polri
Indarto (Kajian Ilmu Kepolisian Universitas Indonesia)
78. Conflict of Interest: Socio-Anthropological Perspective
Adrianus Meliala (Criminology University of Indonesia)
79. Masyarakat Desa Hutan Membayangkan Reformasi Birokrasi
Semiarto Aji Purwanto (Anthropology Universitas Indonesia)
80. Bureaucracy Reform and Good Governance: Some Cases of Local Best Practices in Indonesia
Eko Prasojo & Teguh Kurniawan (Department of Administrative Sciences Universitas Indonesia)
81. Peran Media Dalam Refomasi Birokrasi di Indonesia Menuju Terciptanya Good Governance (Pengalaman dari Program Media Yang Sehat Untuk Otonomi Daerah Yang Sehat)
Dyah Aryani P.

Panel Coordinators: Meutia F. Swasono (Kementerian Negara Pemberdayaan Perempuan RI) and Ezra M. Choesin (Anthropology Universitas Indonesia)

82. Globalisasi, Kekerasan dan Tantangan Tumbuh-Kembang Anak di Indonesia
Meutia F. Swasono (Kementerian Negara Pemberdayaan Perempuan)
83. Youth, Education and Employment in Eastern Indonesia
Roosmalawati Rusman (Kementrian Riset dan Teknologi RI)
84. Globalisasi, Ketimpangan dan Seksualitas Remaja Perempuan
Irwan M. Hidyana (Anthropology Universitas Indonesia)
85. Globalisasi dan Tantangan Kesehatan Anak
Dian Sulistiawati (Anthropology Universitas Indonesia)
86. Globalisasi, Migrasi dan Tantangan Tumbuh-Kembang Anak
Semiarto Aji Purwanto (Anthropology Universitas Indonesia)
87. Permainan Tradisional dan Pembentukan Watak Anak Bagi Pembangunan Berkelanjutan
Sri Murni (Anthropology Universitas Indonesia)
88. Revitalisasi Kearifan Budaya tentang Kebiasaan Makan Anak Menuju Pembangunan Berkelanjutan
Pingky Saptandari (Kementerian Negara Pemberdayaan Perempuan/Anthropology Universitas Airlangga)
89. Child Protection Strategy
Sheri Ritsema (Specialist Child Protection UNICEF)

Panel Coordinators: Dianto Bachriadi (the Flinders Asia Center, Flinders University of South Australia), Kosuke Mizuno (CSEAS, Kyoto University), and Hilma Safitri (Agrarian Resource Center/ARC, Bandung)

Do social movements decline and lose their role as social and political change forces within a democratic society? This is an interesting question to explore deeply, particularly at the current situation in Indonesia. Social movements had played an important role to challenge an authoritarian regime before. How its formation in the midst of the transition to democracy in Indonesia today that have been crossing with strong tendencies of a ‘hijacked’ development of a liberal democratic system and strengthening the neo-liberal state? These tendencies, however, should strongly hit communities at the grass-roots level (Harvey 2005), on one side, while local identity and identity politics at the local level would be strongly constructing in a context of global transformation (Appadurai 1996), at the other. This Panel will test the main hypothesis that the recently transitions to democracy and formation of the neo-liberal state in Indonesia are just making social movements more rooted within society to be challenger against those tendencies through optimizing various local capacities. So this Panel’s point of departure is questions of how to have and why social movement groups (still) row in the midst of the transition to democracy and formation of the neo-liberal state in Indonesia. Panelists are expecting to explore several points as follows: How the challenger groups deepening their existence within society; framing their movement by using both local problems, culture and identity; and developing appropriate strategies and tactics to challenge the neo-liberal state in Indonesia. Some descriptive and analytical explanations of social movements that categorized as a rural social movement, urban workers movement, indigenous peoples movement, the movement for gender equality, the environmental movement, religious movement, the youth counter-culture movement, and urban poor movement will put as the foundation to explain main hypothesis above.

90. Rural Social Movement: Local Perspective (Case Study of Land Conflict and Reclaiming Action in Batang, Central Java)
Haswinar Arifin (University of Toronto/Akatiga Bandung)
91. Rural Social Movement or Participatory Mapping: Local Perspective
Hilma Safitri (Agrarian Resource Center Bandung)
92. Rural Social Movement: Macro-micro Perspective (“Transmulation of Rural Social Movement Groups in Contemporary Indonesia”)
Dianto Bachriadi (Flinders University/Agrarian Resource Center Bandung)
93. Indigenous People Movement: National Perspective (“Indigenous People Movement in the Post-Soeharto Era”)
Abdon Nababan (Aliansi Masyarakat Adat Nusantara/AMAN)
94. Critical Perspective on ‘Village Reform’ Movement
R. Yando Zakaria (KARSA Yogyakarta)
95. Labour Movement: Micro Perspective (“Labour Movement Network in Post-Soeharto Indonesia”)
Indrasari Candraningsih (Akatiga Bandung)
96. Labour Movement: Macro/National Perspective (“Labour Movement in Democratic Era”)
Kosuke Mizuno (CSEAS Kyoto University)
97. Islamic movement (“the case of Hizbut Tahhrir Indonesia”)
Khamami Zada (Wahid Institute Jakarta)
98. Youth Counter-Culture Movement (Case Study of Youth Underground Movement in Bandung, West Java)
Resmi Setia (Akatiga Bandung)
99. Gender Movement: Local Perspective (Case Study of ‘Perempuan Kampung’ in Politics)
Lely Zailani (Pergerakan/People-Centered Advocacy Institute Bandung)
100. Anti-Corruption Movement: Local Perspective (Case Study of Anti-Corruption in Garut of West Java)
Nana Sukarna (Communication Subang University/Pergerakan Bandung)
101. Participatory Mapping Movement: Local Perspective (Case Study of Participatory Spatial Planning in Sanggau of West Kalimantan)
Albertus Hadi Pramono (University of Hawaii/Jaringan Kerja Pemetaan Partisipatif Bogor)
102. Environmental Movement/Anti-Big Mining: Local Perspective (Case of Study of Anti-Mining Against Newmont Gold Mine in Sumbawa)
Salimudin Daeng (Institute for Global Justice Jakarta)
103. Local Politics in Post-Authoritarian Indonesia: Case Study of Local Party in Aceh
Teuku Kemal Pasha (Anthropology, Universitas Negeri Malikussaleh)