Ethnographic Description Research Articles

Social-cultural Change of Kusle People

Change is a law of nature as nothing is static in this world. No new generation can ever be an exact replica of the old one. Social structure is never static as various internal as well as external social conditions and circumstances change the structure and function of Kusle society and culture. It can be observed that numerous research works have been carried out within Newari ethnic groups. However, the present study provides an ethnographic description and socio-cultural change of the Kusle people of Kirtipur. The study employed quantitative research, with an emphasis on exploratory and descriptive research designs, and purposive sampling from four distinct wards of the municipality. The study demonstrates that due to the cultural contact with other castes people as well as education, modernization and consciousness the Kusle’s social as well as cultural life is changing rapidly.

Mineviku kogemust uurides. Rüiteki näide / Studying past experience. The case of rüi blanket

This article examines the unique type of blanket used in Hiiumaa, the rüi. Presumably the rüi blanket is related to the Swedish and West Finnish fringed rugs woven with the ryijy technique on looms. In contrast to the ryijy technique, the Hiiumaa rüi does not have yarn piles sown into it, but the hairy top layer is made of rug rags (nukud) sown onto the base blanket. According to archival records, the rüi imitated fur, which made the blanket exceptionally warm and could be worn at night in cold conditions (e.g. on a sea voyage, sleeping in a meadow). In Hiiumaa, rüis were still made until the turn of the 19th and 20th centuries, when the continuity of blanket making ceased. The aim of this article is to present the historical background of the rüi blanket, to describe the process of making of a rüi blanket reconstruction, and to compile stories of experiences from people who slept under the rüi reconstruction. Although this type of blanket was still very common in Hiiumaa in the 19th century, only two exemplary blankets are known to have survived to the present day. A rüi of rather poor condition is preserved in the Estonian National Museum (ERM A 332: 4). During a collection expedition to Hiiumaa in 1901, the Finnish ethnologist Axel Olai Heikel (1851–1924) brought one of the rüis also to the Finnish National Museum (SU 4002: 269). In addition to the few specimens, many written records have fortunately survived from the beginning of the 20th century of how the rüi was made and used. Most of the written records are preserved in the Ethnographic Archive (EA) and Correspondents’ Reply (KV) of the Estonian National Museum. Rüi blankets have been used in different places in Hiiumaa, but they had one purpose – to protect against cold. The blanket was taken to the meadows (it was used to sleep under a hayloft), and it was also used as a boat blanket, although the rüi was mainly used to sleep under at home during the cold season, as just a blanket was rarely warm (ERMA EA 20: 1, 193). In addition to its very practical properties, the rüi also had a wider social significance, as it was part of the dowry of a Hiiumaa bride. Communal work bees were organised to make the blanket and even in the 19th century, the gifts brought to the bride still included clothes suitable for making shreds (nukud). A recurring theme throughout the period of reconstruction was the weight of the rüi blanket. It has been noted that the blanket was so heavy that a sick man could not even carry it and that children grew tired under it. It is recorded from Pühalepa that the blanket could have weighed up to one pood (16,381 kg). In addition, I wanted to add value to the reconstructed blanket through stories of experience. Very many ethnographic descriptions leave the impression that the rüi was very heavy and unusually warm. My desire was to find out how people in the 21st century reflect the experience of sleeping under a blanket that was common in the 19th century. Does it get cold, does the blanket prickle, is it too heavy, etc.? In its finished form, the rüi reconstruction weighs 8,1 kg, half the target weight. The rüi blanket deposited in Finland weighs 7 kg (+/– 1 kg), which calls into question the veracity of the archival record rather than the physical shortcomings of the reconstruction. Three men slept under the rüi reconstruction between 7–13 September 2021, when the night-time temperature was around +10ºC. The participants of the experiment pointed out that the blanket absorbed moisture very well and they didn’t get wet even when sleeping on the ground. The people sleeping under the rüi did not mention that the blanket was too heavy or too warm. Through the process of studying and making a rüi, a significant number of people took part in the intangible heritage of the Hiiumaa people – their skills, knowledge, and experience. The finished blanket is part of the collections of Hiiumaa Museums (HKM 6648:1 Tst 8:22), thus providing an opportunity to familiarise oneself with the item and use the information also for future generations. Keywords: sea blanket, rüi, handicraft techniques, reconstruction, practice-based research, user experience

Farewells to the War and Military Magic in the Folklore of the Cossack Period: Relationship with the Funeral Rite

The articleis aimed at the studying the military magic of Zaporizhzhya, Register and Black Sea Cossacks, as well as the rituals associated with their farewell to a land and sea campaigns. Main research methods include descriptive, comparative and comparative-historical ones. The source base is formed with folklore texts of the 16th–18th centuries, in particular, Ukrainian folk dumas, songs, prayers and incantations, as well as ethnographic descriptions of rituals and magical practices related to war. The authoress uses both previously published materials and her own recordings made during the last decade. The theoretical basis for the article consists of the works of predecessors, Ukrainian scientists of the 19th–20th centuries Mykola Kostomarov, Mykola Sementovskyi, Vasyl Myloradovych, Dmytro Yavornytskyi, Kateryna Hrushevska, Prokop Korolenko, and others, who have published a number of primary sources and attempted to analyze them. The scientific novelty of the work concerns the fact that it is the first comprehensive folkloristic study where a comparative analysis of collective and individual magical practices of the Cossack period is carried out. They are supposed to ensure the victory of the Cossack army over the enemy and save the life of every Cossack. All available materials indicate that the ritual of the farewell to war in Cossack times belongs to the rites of passage and is most closely related typologically to the funeral ritual, namely to the symbolic funeral. It duplicates such key elements of the funeral as preparation for death (preparation of new clothes, confession and communion of the Holy Mysteries), a ritualized form of farewell to relatives and the whole community, the use of occasional folklore forms (wishes, blessings, formulas of reconciliation with neighbours), ritual bringing the Cossacks out of «their» cultural space (house, yard, village), mourning a Cossack who goes on a campaign, a joint meal. The same places of farewell also appear: a threshold, a gate, the border of a settlement. Thus, sending off to war can be considered one of the forms of a symbolic funeral.

SOME ASPECTS OF THE TRANSLATION OF MOROCCAN ETHNOGRAPHIC REALITIES FROM FRENCH INTO RUSSIAN

Problem Statement. French is present in a different status in most African states, often serving as an intermediary language between the local culture and the rest of the world and in close linguistic contact with local dialects, their vocabulary and realities. In Morocco it is enriched with neologisms reflecting the country's colorful, diverse and vibrant culture, including cooking traditions. Moroccan cuisine is considered one of the richest and most original in the world. It attracts a huge number of tourists, cooking enthusiasts and professionals. There is a need to consider and analyze the peculiarities of translation from French into Russian of Moroccan culinary content representing cultural and ethnographic realities. Research results. The study showed that when translating reality words, the predominant translation method depends on the format of the content and consideration of the target audience. This approach is relevant for all types of translation, more so for translations of menus or recipes intended for restaurant customers who need to have a choice of dishes. A special approach is required to translate content for novice cooks who must prepare a dish according to a recipe without any problems, with information on weight measures used for dosing ingredients, names of utensils, traditional cooking methods. It is useful to check the composition of the dish and see how it looks and how it is cooked. The difficulty of this type of translation also lies in the understanding that these ethnographic realities are foreign to the Russian and French language. Conclusion. You need to be clear about what the translation is for: a brief menu caption, a detailed recipe, a blog, a cooking show, or it is an ethnographic description or linguistic study. Using different translation strategies and their combinations, original solutions can serve a commercial purpose and will be demanded by the client. Despite the different translation strategies in each case, it is important for a professional translator working with gastronomic content to know the history of the region and the culture, to search specialized websites and cookbooks. The cultural approach to translation is a modern trend, as well as an opportunity to get to know new countries and traditions.

Is “Watching and Copying” the New “Listening and Copying”?

This article examines the role of YouTube in how young popular musicians learn in the twenty-first century. I frame this question within the dual legacies of Lucy Green’s (2001) findings about “listening and copying” among popular musicians and Marc Prensky’s (2001a, 2001b) “digital natives” hypothesis. I present an ethnographic description of a music learning encounter that raises questions as to whether there is a generational change occurring, one which shifts the primary mode of informal music learning from listening and copying to watching and copying via YouTube videos. I argue that learning via YouTube constitutes a form of informal learning, one situated within a longer history of learning strategies based in available technologies and resources. I suggest that in the midst of this continuity, digital videos present at least one new phenomenon within popular music education: the ability to abstract single lines and riffs from their musical contexts.

Рец. на кн.: Eugenia Roussou. Orthodox Christianity, New Age Spirituality and Vernacular Religion: The Evil Eye in Greece. L.: Bloombsbury, 2021. XII+196 с.

Eugenia Roussou studies the phenomenon of the evil eye in Greece. Based on long-term fieldwork in Thessaloniki and Rethymno, her main claims are that religious attitudes in contemporary Greece are a result of significant shift. In her opinion, Orthodoxy and New Age spirituality are not now “at cultural war”, and attitudes to the evil eye are the finest example of this reconciliation. Unfortunately, the entire text is nothing more than an illustration. The ethnographic descriptions are rich, but rather one-sided. Almost all of author’s interlocutors were neutral or positive towards New Age and new religious movements. Also, Roussou did not include interviews with priests in her research, which significantly distorted the picture. The theoretical framework of this monograph goes against the described material, because of the author’s desire to avoid all sorts of contradictions. She claims to adopt the framework of vernacular religiosity in her monograph, but does not follow this line either in terms or in material.

“It’s in Some of Our Nation...”: Customs and rituals of the Kashirsky District Peasants According to the Ethnographic Descriptions of Dostoevsky’s Neighbors

The article is devoted to the influence of the folk environment, in which the future writer found himself during the summer holidays in his parents’ Darovoe estate (Kashirsky district, Tula province) in 1832–1836, on the formation of F. M. Dostoevsky’s views about the Russian people. The work is a continuation of the previous publication on this topic, which introduced into scientific circulation an ethnographic document stored in the scientific archive of the Russian Geographical Society (RGS), compiled by the priest P. V. Proferansov, rector of the Holy Spirit Church in the village of Monogarovo, Kashirsky district. The Dostoevsky, landowners of Darovoe, were among the parishioners of this church. The present study aims to significantly expand and clarify the ethnographic context of the “village” period of F. M. Dostoevsky’s life, since the materials of P. V. Proferansov contain multiple information gaps, which can be filled in by the data sent to the RGS in the late 1840s by the landowners of the Kashirsky district A. E. Meshchersky and A. B. Freireis. Their descriptions are interesting not only because they contain rich ethnographic material, but also because of the revealed connection of the RGO informants to the personality and creativity of F. M. Dostoevsky. A. E. Meshchersky was a noble assessor of the Kashirsky Zemsky court in the 1830s, during the litigation of F. M. Dostoevsky’s parents with P. P. Khotyaintsev about cross-strip land ownership in Darovoe, and in 1839–1840 he took part in the hearings on the death of M. A. Dostoevsky, the writer’s father. A. B. Freireis can serve as an example of “the best people,” which F. M. Dostoevsky reflected on in the “A Writer’s Diary.” The new archival materials not only allow us to hypothetically recreate the folk environment of Darovoe, as F. M. Dostoevsky could have known it in childhood, but also confirm the writer’s visionary ideas about the national character and the “binding idea” of the nation.

What Do We Know About Threshing Traditional Grains in Australia?

This article reviews ethnographic descriptions of Australia's First Nations people's grain threshing to inform future grain research and revival of practice in south-eastern Australia. The processing of grain requires many steps, and while harvesting, winnowing and grinding are comparatively well-documented, the threshing stage, which involves the removal of the husk and other nonedible parts of the seed head before the seed is winnowed and ground, remains poorly understood. In south-eastern Australia much of the threshing knowledge has been lost through the impacts of colonization; whereas communities in Central Australia have retained this knowledge in relation to their traditional grains. However, these species are not common in all areas. As different species require different threshing processes, only some of this knowledge can be directly applied in south-eastern Australia. Ethnographic descriptions have the potential to contribute additional First Nations knowledge to the revitalization of this practice. This article brings together ethnographic descriptions of traditional threshing to facilitate the revival of practice and further native grains research.

Environments and Socialities in Oceania – Changing Ideas and Practices

ABSTRACT This Introduction provides an overview of the topics and discussions addressed in the Special Issue ‘Environments and Socialities in Oceania'. It focuses on the phenomenon that people in Oceania engage in new globalised or transnational environmental and social challenges through dialogue and interaction with various global and local actors, both human and other-than-human, who offer various (new) ideas and practices. We present two linked perspectives of looking at this: Firstly, it becomes crucial to concentrate on the fundamental assumptions of individuals in Oceania when dealing with changes. Secondly, ethnographic research should consider “encounters across difference” (Tsing 2005). In these encounters between actors in different settings, 'environmental' and 'social' become of great importance in different context-specific interpretations and forms. While they can be accompanied by disagreements, they also create dialogues and collaborations, and people develop novel concepts and methods. With an ethnographic description of the authors' research on climate change in Vanuatu, alongside the contributions to different forms of encounters in the Anthropocene, this Special Issue highlights the innovative and creative abilities of people living in Oceania.

The Narrative Construction of State (il)Legitimacy in Colombia's Peace Laboratory1,2

How is state legitimacy established in areas where it has long been lacking? While scholars have generally explained the construction of legitimacy as a consequence of state actions and used survey research or experiments to describe local evaluations of the state, in this article I describe the microprocesses that link the two: how communities experience the state, collectively make sense of it, and behave in ways that consent to or challenge state power. Based on 3 years of ethnographic fieldwork in a rural Colombian village experiencing growing state presence after decades of armed group control, I theorize the emergence of state legitimacy or illegitimacy as a process of narrative construction. Locals facing a landmark peace process and a coca substitution program that has destroyed the local economy make sense of the state by constructing narratives about it that spread throughout the community. These narratives combine with material need to influence forms of social action that demonstrate assent to or defiance of state power—behavior that communities also understand through public narratives. Fine‐grained ethnographic description of the narrative construction of legitimacy demonstrates the importance of collective meaning‐making processes to political beliefs and behavior.

Ayahuasca, Personality and Acute Psychological Effects in Neo-Shamanic and Religious Settings in Uruguay

ABSTRACTThis study is an interdisciplinary research into Uruguayan ayahuasca users belonging to one neo-shamanic and one Santo Daime group. The study involved the chemical analysis of ayahuasca samples, an ethnographic description of the two traditions and rituals, and the application of psychometric scales to measure personality differences, and the acute psychological effects during an ayahuasca ritual. Personality measurements showed lower scores for Santo Daime in Neuroticism-Anxiety, Dependence, Low Self-Esteem, Anger and Restlessness. These differences may be related to the presence of participants under treatment in the neo-shamanic group and/or to the protective effects of a church religion such as Santo Daime. Regarding acute effects, the neo-shamanic group showed higher scores in Somesthesia and Perception, which can be related to the high-arousal ritual setting. Chemical analysis for the ayahuasca samples showed a typical composition of alkaloids. No adulterants were found. The sample from the neo-shamanic group displayed a higher β-carbolines:DMT ratio compared to the Santo Daime sample, which could be related to the higher effects observed for Somesthesia for the neo-shamanic group. Significant positive correlations between some personality traits and acute effects were found only in the neo-shamanic group, which may be related to the more individualistic approach of this tradition.

From 20th century weddings to quarantine weddings: Old and new approaches to analyzing rituals

Although ethnographic studies of marriage in 20th century Hungary have reckoned with the impact of socio-cultural transformations on getting married, nonetheless they primarily emphasized the normative aspects and permanence of the ritual; they stressed that marriage preserved “traditions”, or even that folk tradition acting as an ethno-folk-national “matrix” preserved and maintained the wedding rituals. Even if they touched upon the transformation of rituals, they primarily highlighted the modernization, simplification, fragmentation of the act of getting married and the marginalization of original meanings, traditional community norms, ideologies, and roles. Could this static and normative image depicting marriage not as a changing but rather as a decaying, diminished institution be in fact the result and consequence of an epistemological tradition, a methodological-theoretical focus that hides the process of the emergence of a new conception of marriage based on free choice, improvisation and on the idea of the individual breaking free of the yoke of normative traditions? The purpose of my paper is twofold. I will examine what the earlier Hungarian ethnographic studies understood by constancy, normativity, traditional or modern of wedding rituals. On the other hand, based on my current anthropological research (2019-2022, during the Covid–2019 pandemic) I will analyze the contemporary marriage rituals: and using the results of my research I also undertake a different kind of rereading of 20th century ethnographic descriptions. My paper based on the results of my digital anthropological research carried out between 2019 and 2022 (online questionnaires, digital ethnography, and in-depth interviews). I argue that the earlier Hungarian ethnographic approaches to weddings at the time may have been significantly influenced by prevailing Hungarian and international normative conceptualizations and theories of tradition and modernity.

Friendship and partner choice in rural Colombia

Friendship is a recurring feature of human sociality. Extant evidence has highlighted several axes upon which the formation and maintenance of friendships rest, and has emphasised the importance of market-like mechanisms and preferential assortment in such dynamics. Such evidence has emerged from qualitative ethnographic descriptions, and observational or experimental case studies in relatively homogeneous samples from Western and industrialised settings. Here, we provide one of the first empirical evaluations of the structure of friendship networks in a rural subsistence setting. We collected individual-level friendship network data, and detailed economic and demographic information from individuals in four communities in rural Colombia ( N = 470). We analyse these data using a combined social relations and stochastic block model. Our results highlight the importance of preferential assortment on the basis of several socio-demographic traits in all study communities. The extent to which friendship and social support networks overlap appears to vary considerably across communities, with greater overlap being observed in more impoverished areas. Similarly, the extent of wealth homophily was greater in more impoverished areas. Such findings suggest that variation in the axes upon which friendship rests may be affected by community-level variation in economic and demographic composition. • We provide one of the first quantitative empirical examinations of friendship networks in a rural subsistence setting. • We find that individuals preferentially assort with those who share similar socio-demographic attributes. • Differences in friendship ties across settings; the friendship–cooperation nexus is stronger in more marginalized communities.

Incidental sustainability? Notes from a thrift store in Germany

This article introduces Fairkauf, a charitable thrift store, in Stuttgart, Germany and analyzes its work and participation in alternative economies of reuse, repair, repurposing, sharing, and care, and the store’s contributions to ecological and social sustainability. Thrift stores are contemporary responses to overproduction, hyper-consumption, social inequality, and ecological degradation. This article provides a nuanced ethnographic description of a thrift store. Such stores are often overlooked, yet they play a crucial role in individual and urban sustainability efforts. They are spaces of incidental sustainability that do not loudly advertise their work, but quietly help thrifters pursue more ecological lifestyles and help cities divert huge quantities of materials from landfills and incinerators. Thrift stores’ labor connects thrifters to activities and networks of often similarly hidden sustainability efforts by ordinary people across the world. Theoretically, I engage the role of thrift stores in alternative economies that contribute to more ecologically and socially sustainable lifeworlds and futures.

Learning to Strike in the Gig Economy: Mobilization Efforts by Food Delivery Workers in Hyderabad, India

This article discusses protest efforts undertaken by platform-based food delivery workers during the first wave of the pandemic. Following the lockdown, food delivery platforms were categorized as ‘essential’ to ensure that their operations continued. Several changes were made during this time to hiring practices, platforms diversified into providing grocery services and incorporating safety protocols to enhance customer ‘confidence’ in their services. The article starts by showing how the pandemic helped to strengthen the platform’s position in the market on the backs of delivery partners’ who were reliant on platform work as a means of livelihood. Though publicly glorified as ‘superheroes’, their remunerations were slashed during the pandemic, triggering a series of strikes. Since June 2020, workers across several cities have resorted to protest the worsening conditions of work. It gives an ethnographic description of two strikes that took place in June and Sept 2020 in Hyderabad. It then compares these two strikes to discuss workers’ motivation or the lack of it to strike, the strike tactics used by them, as well as the responses of platform companies to the strike. I then focus on the structural and contingent factors which rendered worker’s bargaining power weaker, despite them being providers of ‘essential services’.

Parenting of non-biological children by Ache adults

We provide an ethnographic description of child-rearing by step-parents and other adults in the precontact Ache society. Children are often raised by an adult who marries one of their biological parents after the other parent dies or divorce takes place. Paternal death and divorce are both especially common in Ache society, even though both lead to lower survival of offspring. Here, we provide a quantitative estimate of the fraction of children living with step-parents or other adult alloparents from 52 precontact band censuses, from marital history interviews and from demographic data on adult mortality. We discuss a multiplicity of non-genetic caregiving and parenting arrangements that lead to different direct and indirect fitness payoffs to the adults who assume these roles, including 1) inclusive fitness, 2) reciprocal cooperation with the biological parent, 3) labour exploitation and 4) ‘generosity signalling’ to other band members, potential allies and cooperative partners. Finally, we discuss the importance to human childhood development of intimate co-residence and extensive close emotional bonds with multiple unrelated individuals, including step-parents, other adult alloparents and co-resident stepsiblings raised together.

‘I’ve Got Nothing Against Vegans… But’: To Divulge, Dissemble or Divert Positionality in Rural Research Settings

Changes in diet and related purchasing habits at a societal level have become a significant source of stress for farmers in recent years. The rise of vegetarianism and veganism means that the use of these dietary terms, and those who identify with them, may act as potential triggers for those working with livestock. This paper considers the specific methodological issue of how to position oneself within the research process in rural domains, with regards to personal identity related to diet. Focussing on non-meat eaters conducting research with livestock farmers, it explores the moral implications and appropriateness of how and whether authors choose to truthfully present their own diet-related identities in research settings. Using ethnographic descriptions of personal experience as well as secondary source material, the authors conclude that three possible response behaviours at the farmer-researcher interface are available when it comes to potentially ‘exposing’ one’s dietary identity – to divulge, to dissemble, or to divert, and that each comes with its own ethical and moral challenges. We argue that the research field and the researcher’s personal world are separate, though blurred, realms and, while the collection of quality data is important to any study, behavioural decisions should always be undertaken with boundaries of safety, and emotional and moral comfort in mind.

The landscape is a trap: Duck decoys as multispecies atmospheres of deception and betrayal

AbstractDuck decoys are trapping devices designed to catch ducks. From the fourteenth century onwards, duck decoys emerged in riverine lowlands in northwestern Europe. Their operation is based on a rigorously maintained physical structure with a woodland that encloses a water body with protruding extensions called pipes, which end in nets and are surrounded by reed screens. Catching ducks in these places requires a complex interplay between different groups of ducks, a dog, and a human decoyman who together are enmeshed in what becomes a deeply deceptive landscape. This paper explores duck decoys in the Netherlands as relational, situated and co‐designed multispecies atmospheres. Through ethnographic descriptions of field visits, interviews and by drawing on historical accounts, we trace how inter‐ and intraspecies relations and behaviours are interpreted in terms of deception, betrayal, trust and curiosity. The varying interpretations of behaviours and the more‐than‐human knowledges at play reflect the essentially elusive character of the duck decoy. Especially when facing the environmental challenges of the Anthropocene, duck decoys and the ambiguous relations that were until recently maintained in them, encourage us to consider the historical trapping and hunting landscapes as places made by multispecies atmospheres. Even though these atmospheres and the intimate collectives of human and more‐than‐human lives have become increasingly fragile, their afterlives resonate through the changing character of the riverine landscape and its various waterfowl, as well as practices of knowing and conserving biodiversity.

The politics of ‘no politics’ in Pula, Croatia: an ethnography of the Demons football fan group

When a football fan group claims to be non-political, what does this mean, and what are the broader implications? This article examines such claims in a European context, through an ethnographic case study of the Demons, a small fan group in Croatia who follow Pula’s main club, NK Istra 1961. The literature on ‘ultras no politica’ is first reviewed. Interview material and ethnographic descriptions of group activities then form a springboard for a discussion of themes relevant to fan groups the world over: terrace atmosphere & group hierarchy; gender, sexuality & race; the role of the internet, social media, and branding; and violence and illegality. In the final section, I discuss and interpret the group’s ‘no politics’ positioning as: (i) a strategy for managing diversity, (ii) a rejection of party politics, and (iii) a foil that has facilitated a Croatian nationalist position among younger group members.

The Vicious Circle of Marginalization of the Kokoda Tribe in Sorong, Southwest Papua

Objective: to analyze the complexity of marginalization faced by the Kokoda Tribe in Sorong, Southwest Papua. Theoretical framework: The Gramsci's theory of hegemony explains that the dominance of intellectual and moral leadership by the ruling class caused the complexity of marginalization. Methods: qualitative research with a critical ethnographic approach. Data were found through field observations, in-depth interviews, and documentation. The data were processed through the stages of ethnographic discovery, making ethnographic notes, and ethnographic descriptions. Data were analyzed through four stages: domain analysis, taxonomy analysis, component analysis, and theme analysis. Results and conclusion: the complexity of marginalization of the Kokoda Tribe, including psychological marginalization: negative stereotypes such as destroyers of nature, criminals, and low work ethic. Political marginalization: political monopoly and political victimization. Economic marginalization: jobs that only come from nature, such as stone breaking and selling mangroves. Social marginalization: ostracism and limited information. Educational marginalization: very low education. The vicious circle of marginalization experienced by the Kokoda Tribe is the result of the hegemony of the dominant group's power. Research implications: Suggestions to the government, academics, and social institutions to help improve the quality of life of the Kokoda Tribe who are independent, dignified, and able to create a sustainable living environment. Originality: The causes of marginalization are not always external, but can also be internal, such as the domination of indigenous Papuan ruling groups.