The core of Wayang stories (Mahabharata, Bharatayuda, Ramayana) is the reflection of human that is always continuously in crisis and emergency situations and conditions. Tragic. Wayang stories raise humanity problems so that the existences of human conception experience the perpetuity of dehumanization, existential instability and ambiguous. The killing of the essence of the human existence purpose on earth. It is an issue fundamentally of anti-human. Shadow play perspective does not rest on human understanding or Knight (Pandawa, Kurawa, Rama, Giant), the heaven God (Bathara Guru), and/or Prabu Khresna, incarnation of Wisnhu God. Wayang stories evoke Togog and Semar angle. Liyan. Grassroots. The general public. Amorphous: No Man is not a knight instead of a brahmana is not god instead of giant. Arises a question that is closely related to the presence of Togog and Semar. Why do shadow play stories present the figure of the them, while the authentic story of the Mahabharata and Ramayana India version does not exist at all? Are Togog and Semar truly actualization of post-human aesthetic and post-human anthropology ideas? The substance of this writing ask us to discuss regarding the idea of Togog and Semar in shadow play into the realm of post-human discourse as a result of dehumanization signs in the frame of shadow play stories. The main focus of the discussion focused on the position of Togog and Semar as the figure as linuwih or great beyond human (knight) and god. Study restriction on the context of Purwa Java Gagrak Jogja and Solo wayang; similarly in East Java, Sunda and Bali, there are also those two figures.

Ethnic and religious conflicts are still a hot conversation in early 2017. Discourses on non-Muslim Muslims as well as indigenous non-indigenous peoples are the main topics in various news in Indonesia. Peace that has been maintained, post-conflict that occurred in Sampit and Ambon, suddenly disturbed. People in Indonesia are again divided into religious groups (Muslim or non-Muslim) or ethnic groups (indigenous or non-indigenous). However, Indonesia has the hope to make peace in the differences and make it harmony in society. We can learn from Enggano society. The people of Enggano are the people who live in one of the outer islands in Indonesia. The island is located in the west of Sumatra Island. The Enggano people are able to live in diversity even though their lives are far from prosperous, poor access and facilities, and far from the government attention. Almost no conflict occurred on this island. This is because Enggano local wisdom is so strong that it can bridge the differences.

This paper discusses the matrilineal kinship network used as social capital by women legislative candidate in the 2014 election. It is known that in Minangkabau which adheres to matrilineal kinship system, where there are ninik mamak and bundo kanduang that play a big role in the people. This is a social capital that can be used by women candidates as a strategy to get and gain voice support. The research was conducted on three women candidates who advanced for DPRD West Sumatra, two of them are petahana. The research method is qualitative with case study type. Data were collected by conducting in-depth interviews to women legislative candidates, and those involved in the process of winning candidates, such as ninik mamak and bundo kanduang.

This paper aims to investige about congenital diseases are an absolute risk in all types of cousin marriages. Methods: this review is a review of literature on cousin marriages and congenital diseases in cousin marriages, as well as qualitative research conducted on the Mandailing community in the village of Tanjung Baringin, North Sumatra, which practices many cross-breed cousins. Results show the risk of the illness impacted by cousin marriage, is not an absolute negative impact on all cousin pairs. A parallel cousin has a great chance to experience it. This can be proved by some researchers who investige health risks in populations that practices parallel cousin marriage. In cross-cousin pairs did not find any health risks. Therefore, cousin marriage still exixtsnce until now, especially in cross cousin marriage.

In the area of lowland tropical forests of the largest on the island of Sumatra Tesso Nilo National Park has been ongoing process of transfer of forest functions initially as a source of genetic wealth and biodiversity, wildlife habitats typical, producing oxygen, regulate the climate micro and macro, absorbing gases ozone causes of the greenhouse effect that raise the temperature of the earth, protect the soil and groundwater, producer of forest products such as gum, honey, fruits, medicines, animal protein, rattan, resin and wood as well as the livelihoods of the rural population around now experiencing various conflicts of interest. The long process of conflict of interest include the fact logging on a large scale for the wood industry, the transfer function of heterogeneous primary forests to plantation forests and plantations homogeneous large is not only threatening the preservation of biodiversity, but also has a negative impact on the existence of local communities. This research is a case study and qualitative approach, the decision informants is based on a specific purpose, to obtain a description of the possible extent of the conflict between stakeholders surrounding the Tesso Nilo National Park. Informants in this study are figures associated with community, regional manager of government authorities, companies and local authorities. Socio economic situation surrounding villages Tesso Nilo National Park (TNNP) still marked by the presence of socioeconomic gap between rural indigenous/local is generally poorer than the transmigration villages. The existence of large companies around the villages around TNNP apparently does not make a meaningful contribution to the improvement of the economy of rural communities. There are conflicting relationships between the residents of the surrounding villages TNNP with company’s oil palm plantations with regard to the conversion of oil palm smallholdings. In the villages immediately adjacent to the Tesso Nilo, quite intensive elephant attacks that cause harm to the economy of the population. Socialization TNNP conservation program, in particular socialization elephant conservation program is still minimal and uneven accepted by society so that views of the pros and cons of conservation programs have the potential to expand and tend to be counterproductive to the efforts to raise the participation of rural communities in the development of TNNP.

This paper explores some of the ways in which the connection between people and space has changed among the Suku Asli (Indigenous People) living in Sumatra. The eastern coasts of Sumatra, Indonesia, are low and marshy lands, which are divided by numerous brackish rivers, and covered by vast mangrove forests. This region was a largely unpopulated area where some orang asli (indigenous) groups and a few Malay people lived before the colonial era. Suku Asli are one of the orang asli groups who were known as Orang Hutan (Forest People) in the past - they lived along the banks as well as estuaries of rivers. Although their space was always somewhat of a ‘niche’ and did not exhibit any clear boundaries in terms of individual or collective ownership, the Suku Asli were confronted with the necessity to establish the boundaries after the state independence. However, their way of ensuring their land was not a simple one to claim their antecedent right of the land. At first in the 1960s, they joined the government deforestation programmes of hinterland ‘for giving lands to our children and grandchildren’. More recently, through the involvements with the ‘indigenous movement’ and environmentalism, they have tried to claim the rights of economically-worthless coastal marshy lands as their ‘ancestral lands’. In this paper, I try to describe the historical changes in the relation between the Suku Asli and the space surrounding them by focusing on the cultural logic that is used to explain and support their connection to it - a logic that enables the Suku Asli to conceptualize their relationship to land as both an embodiment and a manifestation of their collective identity.

Traditional food is considered as one of the identities that makes a nation, and it is caused by the varieties of cultures. Tempoyak (asam durian) is one of the examples of traditional foods, specifically for the Malayan ethnic, and it is widely known in Palembang. The majority of Palembang citizens are known to be nomads, and since durians are abundant in Sumatra, food processing is done to increase shelf life. Tempoyak is the result of fermenting durian for 3-7 days by adding salt into the fruit. Fermentation is one of the many ways of food processing. The fermentation of durian gives tempoyak a unique flavour that combines sourness from the fermentation process and sweetness from the fruit itself. Fermentation is one of the most well-known food processing in Indonesia, and has been known for years. To the Malayan ethnics, tempoyak has a unique taste that can increase ones appetite, and it is usually used as a complementary food for rice, and also spices. One of the foods that use a tempoyak spices is brengkes.

All societies experience the change. But also with the society that is in the village of Rawa Mekar Jaya, Subdistrict of Sungai Apit, Regency of Siak. Here, there is unique tradition that is called menumbai interrelated the use of sialang’s honey bee. Together with the age development, this tradition starts to have dynamics. So that the questions come 1) What kind of aspects that experience the cultural social change in the processing activity of sialang’s honey bee in the village of Rawa Mekar Jaya Then, what kind of factors that push that change?. The research method that is used is descriptive qualitative. The location election in the village of Rawa Mekar Jaya because this location has sialang’s tree and the activity that is involved with the sialang’s honey. The research subject consists of the village chief, society figure, owner of sialang trunk and sialang’s trunk climber. The Data Collecting Technics are such as observation and deep interview. The sampling technic is namly purposive sampling. Based on the research result, it can be known that the aspects that experience the change in the processing activity of sialang’s honey is aspect of language, knowledge, tools and life equipment, economy system and religion system. Meanwhile, the factors that push the change is the contact with another culture, unsatisfication of society towards certain life sectors, future orientation and value that the human should struggle to fix the life.

This study aims to determine the development of religious life of Samin community in Belikwatu hamlet Sumberbening village Bringin District Ngawi District in the year 1969-1999. This research was conducted for five months. Source of data that can be used in this research is primary data source and secondary data source. Technique of taking data is through interview, observation and documentation. The data analysis uses qualitative analysis of interactive model. The results show that Religion in society is a source of altruistic attitude that has the effect of controlling egoism, which encourages humans to sacrifice and without ulterior motives. The one who must know that all of human, their religion is real and true. Religious life of Samin tribe has good attitude and behavior toward society of Samin or society which is not Samin. People of Samin state that they have not religion, but religion of Samin called adam religion. Adam religion is not a religion but it is just a trust. The point of Adam religion is “manunggaling kawulo gusti” (doing activities, leading to the God). People of Samin call almighty with “Hyang Wenang Pramesti Agung”. Then, in terms of fasting Samin religion that their lived, they think more than usual fasting that is contained in religious teachings rather than Samin and can be accounted for in the future.