Dayak People Research Articles

Symbolic Representation in the Traditional Ceremony at the Benuaq Dayak of East Kalimantan in Korrie Layun Rampan’s Ceremony Novel

Benuaq Dayak is an ethnic group originating from Kutai Kertanegara, East Kalimantan. The uniqueness of the Benuaq Dayak community traditions is represented in a novel entitled Ceremony written by Korrie Layun Rampan. This novel displays the cultural background of the Dayak people in the interior of Kalimantan. It describes a series of ceremonies performed by the Dayak people in their social life. Various traditional ceremonies in this tribe still exist today. This study uses a qualitative descriptive method and uses symbolic theory to examine the meaning of several features of Benuaq Dayak traditional ceremonies. The results of the study show several kinds of symbolic features in ceremonies such as: Balian dance presents symbolic meanings as a form of hope, Kewangkey ceremony represents social esteem. Nalin Taun embodies the purification of the soul and forgiveness of sins, the last one is Pelulung or marriage ceremony which is followed by a gantar which symbolizes happiness and a symbol of friendship between the two villages.

Antakng as a Unit of Value in the Life of Dayak Benuaq Tonyooi Community in West Kutai

This paper aims to explain the shift that has occurred in antakng as a customary value standard in the Dayak Benuaq Tonyooi community. Using a qualitative approach through in-depth interviews, observations, and document studies, this research was conducted in West Kutai Regency, East Kalimantan. The results showed that antakng, which has traditionally served as ceremonial object and used as a unit of value for Dayak people, and also functions as a standard of exchange, has now been replaced and converted into a unit of currency (rupiah). Currently, the value of 1 antakng is equivalent to IDR 400,000 (four hundred thousand rupiah). This transformation occurred due to the scarce availability of antakng (urns) and as a form of rational choice from the community to continue conducting economic transactions and maintaining customary practices in the midst of changing times. Antakng converted to money or rupiah is now used as the unit of value for paying wages and fines, and is applied in the settlement of cases in West Kutai. This research recommends the need for preservation efforts and the establishment of clear regulations regarding the use of antakng in the customary context, in order to preserve traditional values amid the challenges of modernization.

Pancasila dalam Dinamika Politik Identitas di Masyarakat Dayak

The research discussed in this scholarly work focuses on identity politics that has plagued the Indonesian nation due to abuses. The politics of abuse must be countered with the foundations contained in Pancasila, so that identity politics does not occur. For this, the method used is a quantitative research method. With this method, the author can describe Pancasila and identity politics with the data obtained, so that the reader can understand and reflect that unity is very important for this country. Therefore, this study will produce an outcome, which is to reverse identity politics into unity in social diversity or commonly known as tolerance to reconcile Indonesia and promote the prosperity of the community. advanced and growing Dayak coin. In West Kalimantan, the Dayak people were the first to seize the opportunity to openly organize along ethnic lines and pursue ethnic political goals. Immediately after the fall of the New Order, the Dayak people took to the streets demanding the appointment of Dayak police chiefs in two districts. This chapter examines the role of the Reformation, or post-New Order reform period, in Dayak politics and how Dayak politics has evolved since then. To understand the early development of Dayak politics in West Kalimantan, we will first look at how West Kalimantan experienced political transitions and intense Dayak political lobbying, including the government and other reactions from the large ethnic group, the Malays.

A Model of Natural Resources Conflict Resolution in Kalimantan Tengah Using The Dayak Hinting Pali Custom Ritual

As a result of neglecting environmental damage and other impacts, of course, this has created conflicts over natural resources between indigenous Dayak communities and companies operating in Central Kalimantan. In dealing with environmental disputes, the community continues to look for a way out through various settlement efforts made in the context of fighting for community justice and environmental justice. One of the alternatives used by the Dayak customary law community in Central Kalimantan when the law or formal process is constrained or stalled in dealing with conflicts between the community and the company is by empowering the Hinting Pali. This research is legal research using a conceptual approach. The legal materials used were secondary and tertiary legal materials which were analyzed using an analytical description. Based on the results of the research, the meaning and essence of Hinting Pali are based on the perspective of kaharingan religious rituals (such as hintingidentical to the Tiwah traditional ceremony) and based on the point of view of hinting as an effort to defend land rights for indigenous Dayak people, hinting has experienced a change in meaning to the era of penetration of oil palm plantations in Central Kalimantan. The Dayak customary ritual Hinting Pali empirically in Central Kalimantan is used as an alternative model for resolving natural resource conflicts. Several cases of conflict between the community and the company have used hinting pal as a means for the company to comply and resolve the problem with the community. From the explanation above, it can be concluded that empirically the Dayak Hinting Pali in Central Kalimantan is used as an alternative model of conflict resolution involving land, natural resources, and customary forests.

Art and Cultural Diversity of Dayak Ngaju Tribe: Christian Education Interactive Learning on Kuala Kurun

The prevalence of comedy and satirical programming on television and online platforms has contributed to a growing divide between entertainers (musicians) and their audiences, with the former offering guidance, criticism, and a reflection of everyday life through their work. As far as the researchers's search and exploration, there are still a few who examine and can even be said to rarely relate music through the culture of Karungut and Deder song, a culture that exists and lives in Dayak Ngaju, Central Kalimantan. This research is interesting because besides music as a fun strategy, Deder song as local wisdom is an expression of the daily life of the Dayak people in Central Kalimantan. This song contains advice, satire, advice and is still present today as part of the richness of world civilization. Lantunan Deder is presented in traditional events (weddings, welcoming guests and various Manasai dances that include men and women in rhythm or balance). Participation in Lantunan Deder has become interesting as a strategy for learning about the content of Christian religious education lessons in schools, living rooms and churches. The usefulness is more about the love of culture, God also sensitizes the participation of women and men as part of the sustainable development goals (SGDs). The research method used 4D model development with analysis and validation space and considered diversity, and song structure. The results showed that Deder as method, strategy, development, cultural actualization, as well as an instrument rarely done in the learning process of Christian religious education and researchers conducted direct practice in the field by melting Deder chants with the learning process which resulted in the creativity of students as actors and user subjects as well as cultural preservation subjects for Ngaju Dayak culture.

Constructionilsm of Functionlism: Belom Bahadat as Legal Culture of The Dayak Community In Palangka Raya

This research examines the concept of "Belom Bahadat" as a deep legal culture in the Dayak community in Palangka Raya, using the perspective of Max Weber and Talcott Parsons. This concept not only includes formal aspects of law, but also represents ethical-religious values ​​and social integration mechanisms that are important in the life of the Dayak community. Max Weber's perspective helps us understand how "Belom Bahadat" is closely related to religious values ​​and traditional legitimacy, while Talcott Parsons' perspective highlights the role of this concept in maintaining social stability and societal cohesion. Using a qualitative approach and documentation analysis, data was collected through participant observation and in-depth interviews with members of the Dayak community. The research results show that the concept of "Belom Bahadat" not only acts as a formal legal system, but also as a cultural foundation that regulates the behavior, social interactions and life patterns of the Dayak people. The ethical-religious values ​​represented by "Belom Bahadat" have a strong influence in shaping the social order and maintaining the continuity of Dayak community culture. The conclusion of this research is that the perspectives of Max Weber and Talcott Parsons provide valuable insight in understanding the complexity of the concept of "Belom Bahadat" as the legal culture of the Dayak community in Palangka Raya. By integrating these two perspectives, we can better understand the role of values, social structures, and integration mechanisms in forming and maintaining the concept of "Belom Bahadat" in the lives of Dayak people.

Komparasi Nilai Filosofis Musik Senggayung Dayak Pesaguan dan Semboyan Adil Ka’ Talino, Bacuramin Ka’ Saruga, Basengat Ka’ Jubata

The Dayak Philosophy "Adil Ka' Talino, Bacuramitn Ka' Saruga, Basengat Ka' Jubata" and Senggayung music have a close relevance in the context of culture, identity, spirituality, and creative expression of the Pesaguan Dayak tribe. The purpose of this study is to determine the meaning of Pesaguan Dayak Senggayung Music in the Light of the Philosophy of "Adil Ka' Talino, Bacuramitn Ka' Saruga, Basengat Ka' Jubata" and its relevance to the lives of Dayak indigenous people in general. The methodology used in this paper uses qualitative research that is done through a phenomenological point of view. The findings in this study that the meaning of Pesaguan Dayak Senggayung Music according to the light of the "Adil Ka' Talino, Bacuramitn Ka' Saruga, Basengat Ka' Jubata" philosophy is so profound and relevant in the lives of Dayak people in general. This research is very contextual to the current situation, especially for the younger generation to love culture and philosophical thoughts from their own culture so that the same desire arises to maintain and preserve Dayak cultural customs with full awareness.

Community’s perception of buren site conservation in Upper Barito, Kalimantan, Indonesia

PurposeThis paper aims to describe and analyse the community’s perceptions of buren sites and how they maintain their value. Buren is a term used by locals to refer to the location of former iron ore smelting in the past. Archaeological findings at smelting sites are slags, ore fragments, tuyeres and smelting furnaces. These sites urgently need to be conserved because the expansion of oil palm plantations and coal mines is ongoing. Buren sites are on community and customary land, so site conservation and development must consider community perception.Design/methodology/approachThe primary data were gathered through interviews, group discussions and observation. A literature review of previous research results obtained secondary data. Interviews and group discussions were digitally recorded and transcribed verbatim as qualitative coding. Thematic content analysis was performed using the concepts of the community’s perception and heritage values.FindingsThe community initially did not care about the buren. Today, they believe the buren as ancestral heritage has historical and educational value. The community hopes the buren can be preserved and developed to reinforce identity and pride as Dayak people and may improve community welfare.Research limitations/implicationsPreserving and developing buren sites necessitate serious planning involving multiple stakeholders, as well as incorporating buren sites into development plans and regional socioeconomic growth. Future research should focus on strategies for preserving and developing buren sites.Practical implicationsResearch results are used to teach students about the history and technology of metal making, instilling a sense of patriotism, strength and pride in Dayak’s identity.Social implicationsThe research has an impact on attitudes and behaviour of the locals. Previously, locals did not care about the buren tend to be afraid to enter it because they believed that buren was a guarded spirit. Now, the community has become concerned, participating in preserving the buren site as providing temporary roofs and making signboards and roads to the site. The community with support from regional officials expects to conserve and utilise the buren site as a tourist destination, combining river tours and forest tourism to create economic opportunities for local tour guides, parking services and boat providers.Originality/valueThe authenticity of this research is the sites are archaeologically valuable and are threatened by the expansion of oil palm plantations and coal mining. This is also the first study of an iron industrial site in Indonesia that addresses this problem and uses this method.

Suku Dayak: Mengenal Tradisi Adat dan Kehidupan Masyarakatnya

This research is a literature study which aims to provide an in-depth understanding of the traditional and cultural traditions of the Dayak people, an indigenous ethnic group in Central Kalimantan, Indonesia. The Dayak tribe is known to have rich cultural diversity, including in terms of belief systems, traditional ceremonies, tiwah ceremonies, and their unique way of life. This literature study will collect and analyze various literary sources, including books, journal articles, and official documents that are relevant to the traditional traditions and culture of the Dayak tribe. The collected data will be analyzed to identify patterns, developments and important aspects of Dayak culture, as well as how their culture has interacted with modernization and social change. It is hoped that the results of this literature study will provide a deeper understanding of the cultural diversity of the Dayak tribe.

Reflecting and [Living]: Philosophy and Architecture of the Art and Performance of Talawang

This research examines Talawang shields, which have received little attention in scientific studies. Talawang shields are a cultural treasure for the Dayak people of Kalimantan, featuring intricate carvings, motifs, colours, and universes that blend art with local-global philosophical meanings. This is a qualitative research study that utilises previous studies as a secondary source of data. Additionally, the researchers provide evidence in the form of images of Talawang shields, which are considered an artistic luxury in Indonesia. The study also includes important interview results from credible sources with a cultural perspective to support the data. The results indicate that the Talawang shield serves as an art space for fashion and architecture, as well as a symbol of courage, responsibility, and loyalty. When presented to readers, observers, and art workers, the Talawang shield conveys multiple meanings.

Internalisasi Kearifan Lokal Huma Betang Sebagai Upaya Pencegahan Paham Radikalisme

In the last few weeks there has been a quite striking sight with the proliferation of large banners and billboards which speak of calls for massive efforts to resist and combat intolerance, radicalism and terrorism. It is admitted that radicalism, which is currently a trend and in the news recently, is not only a problem experienced by the government. This global ideology has become a common enemy for Indonesian people from all walks of life who may be exposed to these dangers. Much has been done in the form of programs and prevention efforts carried out by the government in order to tackle radicalism, carried out through a method known as deradicalization, not only the government's responsibility, but also the activeness of universities in preventing ideology, spreading antidotes and socializing countermeasures. Deradicalization is an effort to reduce radical activities and neutralize radical ideas for those involved and indicated to follow these methods. There are actually many ways to reduce, control and prevent the massive radicalism that is currently so massive. One of them is an effort to internalize the local wisdom of Huma Betang as one of many approaches. at University. In the researcher's view, this is a good step as a process of incorporating and anchoring the code of conduct and life guidelines of the Dayak people of Central Kalimantan which have been tested for a long time in the form of noble Belom Bahadat (civilized and ethical living), handep is (mutual help), Hampahari /Pahari (brotherhood and togetherness in life) and Hapakat Basara (mutual consensus in life).

Utilization of Plants as Traditional Food by The Dayak Iban Community of Mensiau Village, Batang Lupar District, Kapuas Hulu Regency

The Iban Dayak people use forest plants from non-timber forest products (NTFPs) as traditional food. The purpose of the study was to study traditional foods and to record the types of forest plants used, processing methods, and efforts to maintain their sustainability by the Dayak Iban community in Mensiau Village, Batang Lupar District, Kapuas Hulu Regency. Interviews with the determination of respondents by purposive sampling. The Iban Dayak tribe has 14 types of traditional foods that are used for daily needs, certain holidays, and traditional ceremonies using 56 types of forest plants (33 families). The families with the most species were 8 species of Arecaceae, 6 species of Zingiberaceae, and 5 species of Poaceae. A total of 37 species have the greatest usefulness value (UV) (1). The most widely used habitus were herbs (26,78%) The most widely used plant parts were leaves (49,25%). How to process it by cooking boiled, sauteed, and eaten directly (lalap). Conservation efforts are carried out based on the local wisdom of the Iban Dayak community with certain rules and carry out plant cultivation in forests, fields, gardens, and house yards.

PHILOSOPHY AND CULTURAL VALUES OF THE DESA DAYAK SUB-TRIBE IN SHIFTING AGRICULTURE

This research is motivated by the author's desire to describe the facts of shifting agriculture the Dayak Desa sub-tribe. Shifting agriculture is not just an activity of burning land, planting rice or harvesting. Shifting agriculture has spiritual values, culture, local wisdom and togetherness. Shifting agriculture is part of the belief that is manifested in the form of a farming ritual system. The purpose of this study is to describe shifting agriculture practices that have been carried out from generation to generation for hundreds of years. There are 9 (nine) stages of shifting agriculture starting from the beginning, namely slashing (manggul) to the end, namely harvesting (ngetaw) which should be carried out by cultivators of the Dayak Desa sub-tribe: 1). Manggul. 2). Nebash. 3). Nebang. 4. Ngeladaq (cleaning the edge of the field so that the fire cannot spread out of the field). 5). Nunu (to burn) . 6). Nayaq. 7). Nugal. 8). Ngemabaw (cleaning the field by pulling the grass). 9). Ngetaw (harvesting rice). Shifting agriculture in the Dayak Desa sub-tribe version has at least 10 cultural values. These values ​​are; Foraging for food, spirituality, togetherness, caring for the environment, local wisdom (cultivation), Ethics and Law, Joy and gratitude, New Year's Eve and property rights. Terminology in English that is used to designate the farming activities of the Dayak people and especially the Dayak Desa sub-tribe such as the word 'slash and burn' is inaccurate and can lead to misleading interpretations. The Dayak Desa sub-tribe community does not slash land and then burn it, it is true that there are slashing and burning activities in farming activities, but the term 'slash and burn' is not appropriate when used for farming activities. Slashing and burning activities can also be done without farming. The terms slashing and burning are wrong terms so that it can lead to a wrong understanding of farming activities. The English terminology that is closer to the fact of farming activity is 'Shifting Agriculture'

PENGETAHUAN SISWA SEKOLAH MAN 4 BALANGAN TENTANG TUMBUHAN OBAT DI KECAMATAN HALONG KABUPATEN BALANGAN PADA PELESTARIAN TUMBUHAN OBAT TRADISIONAL

The Meratus Dayak people still believe that traditional medicine using medicinal plants can cure diseases and still often use it as needed. This traditional medicine has become extinct because the system of inheritance of knowledge is only through oral without any written records from generation to generation. This has led to a decrease in the number of individuals who have knowledge and skills in traditional medicine, especially in the younger generation who are less interested in learning traditional medicine. The purpose of this study was to analyze the knowledge of Madrasah Aliyah Negeri 4 Balangan students on medicinal plants, their use as daily or traditional customs and efforts to preserve traditional medicines in Halong Subdistrict, Balangan District. Students from class X IPA and X IPS at Madrasah Aliyah Negeri 4 Balangan have low knowledge about medicinal plants caused by several factors, including curriculum, teaching methods that are less interactive, the influence of parents who have limited knowledge, and modernization make modern medicines easier to obtain. Students have basic knowledge of medicinal plants, but limited to a few common types, there is a desire to expand their knowledge. The application of medicinal plants in everyday life is still low due to lack of practical knowledge and limited access.

Cultural Aspects in Sustainable Development: The Dayak Tribe in East Kalimantan

Sustainable development is the goal of the SDG's, where cultural aspects can influence other aspects of life. Tribes in Indonesia also help to achieve SDG's from a cultural aspect, one of which is the Dayak Tribe. The Dayak tribe has local wisdom in the form of culture that is maintained to carry out the process of life. The Dayak tribe maintains various cultures that continue to this day as a form of concern for the surrounding environment. The cultural aspects applied by the Dayak people in carrying out their lives as a form of sustainable development. This research is a descriptive study through a library approach. The theory in this study uses cultural aspects in sustainable development. The findings of this research relate the cultural aspects that support the achievement of the cultural pillars as the 4 pillars of the SDGs.

Haram Manyarah Waja Sampai Kaputing: Tazkiyatun Nafs in Dayak Community

Haram Manyarah Waja Sampai Kaputing character education is character education based on the values of local wisdom of the Dayak Community of South Kalimantan Province, this is the principle of Prince Antasari who is one of the national heroes who is very firm and brave. Prince Antasari’s Azam is hope for the Dayak people to continue fighting without giving up, and this is related to Tazkiyatun Nafs. This research discusses the meeting point between Azam Prince Antasari as the life motto of the Dayak community “Haram Manyarah Waja Sampai Kaputing” and Tazkiyatun Nafs in character education. With this study, Haram Manyarah Waja Sampai Kaputing can be more easily understood practically from the perspective of Tazkiyatun Nafs on character education by the younger generation. This research approach includes a theological approach which aims to study through religious reasoning. The theological approach is intended to look at the concept of Haram Manyarah Waja Sampai Kaputing in the context of Tazkiyatun Nafs. The theological approach is intended to explore the condition of character education in the Dayak community by contextualizing it. This research uses a descriptive analytic analysis method, which aims to describe or provide an overview of the basic suitability of Haram Manyarah Waja Sampai Kaputing with Tazkiyatun Nafs.

The Relationship between Knowledge and Behavior of Local Communities in Maintaining Environmental Conservation: Literature Review

The Environmental Impact Analysis (EIA) is part of the science of development ecology which studies the reciprocal relationship or interaction between development and the environment. The existence of EIA is to reduce the negative impacts that will be caused by activities, both development and mining. EIA is carried out as a tool that perfects the planning process for a development activity which not only pays attention to the social aspect but also to the aspect of the influence of the activity on social culture. The method used in this research is a qualitative descriptive method using interviews as a data source. The results of this research are that 96.67% of the population in the development area are native Dayak people who have various kinds of customs, one of which is ngariau and manyanggar which are used for land clearing. Furthermore, if a social conflict occurs, "Jipen" will be imposed according to applicable customs. As for the results regarding community attitudes and perceptions, there were 43.33% of the community agreed with the mining activity plan.

PENETAPAN KADAR FLAVONOID TOTAL EKSTRAK ETANOL DAN FRAKSI ETANOL, FRAKSI KLOROFORM, FRAKSI N-HEKSANA, FRAKSI AIR, FRAKSI ETIL ASETAT DARI DAUN BAWANG DAYAK (Eleutherine palmifolia (L.) Merr.)

Dayak onion (Eleutherine palmifolia (L.) Merr.) is one of the typical Central Kalimantan plants that has been hereditary used by Dayak people as traditional medicine. Generally, only parts of dayak onion bulbs are used while the onion leaves are often discarded and rarely used. Dayak onion leaves contain secondary metabolites, one of them is flavonoids. Flavonoid compounds have many benefits, namely as an antioxidant, antibacterial, antiviral, anti-inflammatory, anti-allergic and anticancer. The purpose of this study was to determine the total flavonoid content contained in etahanol extraction, n-hexane fraction, chloroforom fraction, ethyl acetate fraction, 70% ethanol fraction and dayak onion leaf water fraction. Extraction of onion dayak leaves using maceration method with 70% ethanol as solvent. After extraction the fraction is carried out with a liquid-liquid extract method and different polarity of solvent. The product of extraction and fractionation were measured using UV-Vis spectrophotometry.The quantitative analysis of total flavonoid content from the highest level of onion dayak fraction chloroform fraction 85,478% ± 0,0019, then n-hexane fraction 60,171% ± 0,0010, water fraction 32,671% ± 0,0005, ethyl acetate fraction 27,934% ± 0, 0002, 70% ethanol extract 15,348% ± 0,0001, and the lowest ethanol 70% fraction 10,104% ± 0,0003.

Analisis Perubahan Nama Gereja Dayak Evangelis Menjadi Gereja Kalimantan Evangelis: Studi Histografi

So far, the history of the Kalimantan Evangelical Church (GKE) has always been associated with the efforts of the Dayak Evangelical Church (GDE) to become GKE, only looking at it from an ecumenical perspective, despite the fact that there is something very important, namely the removal of the Colonial roots behind the embedded Dayak word. In the struggle for independence that existed at that time, the word "GDE" was identified with the role of the Dayak people, who were considered to be supporting the Dutch colonial government. Historical research is classified in the "Historical Method,", which is a research method specifically used in historical research that passes through certain stages. Heuristics, data collection, and (historical) criticism, namely investigating whether historical traces are genuine both in form and content, Interpretation, and history. Historiography or presentation, namely presenting the synthesis obtained in the form of a narrative, The removal of the name Dayak was an attempt by the church to wash from the burden of past history, which identified Dayak and Colonial power. The church also tried to transform so that the ideals of the church's struggle were no longer just tribal interests but also those of a nationalist church.

Damang's Existence as a Customary Justice of Peace in the Dayak Tribe Community in Palangkaraya

Demang is a customary leader who serves as the chief of customary region (kedemangan). The research method used in this research is based on empirical legal research on primary and secondary data. The data was qualitatively processed and analyzed. The overall results of the analysis are descriptively presented, that is describing the problems fully combined with critical commentaries. The theory used in this thesis is the theory of the Legal System Theory by Lawrence M. Friedman and some teachings on traditional case handling by Moh. Koesnoe. Both these theories are used as a analysis knife to dissect and analyze the issues being studied. The discussion and the conclusion of this thesis, can be described as follows: (1).The existence of the position of Demang as a Peace Judge of indigenous communities judicially recognized in the legislation in force and still adhered to by the Dayak people in Palangkaraya, (2).In performing its functions, Demang as a Peace Judge of indigenous communities, always prioritizes the ways of peace settlement based on the principle of harmony, mutual grindstones, mutual love, mutual care, so as to solve the problem completely and the results can satisfy all parties, (3).In fact, the Dayak community legal culture in Palangkaraya strongly supports the effective execution of tasks of Demang as a Judge of Peace, from the cases that came to kedemangan, none of the cases has been brought to the level above kedemangan or appeal to local courts, (4).In current conditions, the role of Demang as a Judge of Peace needs to be enhanced in order to remain effective and not lose its function. Steps of empowerment can be done internally and externally, internally more on improving human resources and ways to resolve cases of indigenous peoples. Then externally rather the provision of facilities and infrastructure supporting the Demang duties performance as a Indigenous Judge of Peace