This paper expects to reveal the struggle of elderly female porters or buruh gendong who mostly had a historical background of working in industrial production (factory) but ended up being self-employed at Beringharjo traditional market of Yogyakarta. They used to work as factory workers. However, most factories collapsed in the aftermath of the 1997 economic crisis, especially in Southeast Asia. These older people from peri-urban (and rural) areas with lower-class status ended up in urban areas to be self-employed and became precarious workers. Therefore, the research questions are how they cope with the income uncertainties only to meet their daily needs and still desire their children to have a better living condition. Observations and interviews were done with 25 elderly female traditional porters as the research methods from 2020. They are primarily in the age range of late 50-80 years old. The results show that income uncertainties and social insecurity bring about precariousness. Buruh gendong have to work every day only to make ends meet. However, these conditions could also open up alternative perspectives that they often found themselves liberated from the control of industrial production. They do not work for capital owners or bosses; they work for themselves (self-employed). They are free or more flexible on working hours, but, at the same time, they have to accept their insecure employment. Buruh gendong also have desires for their children to be able to achieve a higher education level. Eventually, the desires are mostly unfulfilled; their children get unfortunate work and still live barely.
<p class="Abstract">We are now living in the epoch of Anthropocene—the epoch wherein human and nonhuman beings have become increasingly involved. The Anthropocene was also a mark to determine human existence begin to overwhelm biological and geological forms and displace the Holocene era. Indonesia is the one in many countries facing ecological crisis. The widespread of global monocultures such as sugarcane, cacao, oil palm and tea plantations are examples of providing an intolerance of diversity, meaning that only putting human <i>desires</i> above all of nonhuman species. The era also shows the struggles for social justice towards nonhuman beings. Hence, this paper expects to discuss conceptual and pragmatical levels of the Anthropocene in the more-than-humans’ anthropological studies. Meanwhile, anthropology and any sub-disciplines take<span style="color:red"> </span>“ontological turn” into account. Talking ontological anthropology is also a way of rethinking and requestioning the division and dichotomy between nature and culture, technology and society, human, and nonhuman beings, and so on. So, our research question is how “ontological turn” contributes to making social justice towards multispecies and geological life. Justice has been a great deal to preserve only humans based on Eurocentric perception and thought. By giving social justice to more-than-human realms is also resolving both “epistemologies of ignorance” and indigenous-led decolonization. Alternatively, ontological anthropology provides the ability to give a “voice” to more-than-human beings in order to have equal footing as humans. Therefore, against the Anthropocene means collapsing ‘the divide’ between culture and nature, human and non-human, and so on. Besides, the turn to anthropology of ontology also means demanding collaborations and balance between humans and nonhuman beings in the Anthropocene. The introductory anthropology of ontology could potentially open pathways of future possibilities for methodological and theoretical standpoints towards more-than-human realms in Indonesia.<b><o:p></o:p></b></p>
<p>This research examines women’s role and their decision-making related to swidden farming. This research was conducted in two different regions, Sorong (lowland) and Maybrat (highland) in West Papua. Key informants in this research were indigenous Papuan women, their husbands, and relatives. The aim of the research is to demonstrate that in the realm of traditional agriculture, women play important roles, starting from production, plant nursery, to the crop distribution to market. Nonetheless, the role of women tends to disappear, when the system of agriculture changes to sedentary farming by using chemical substances and other modern and farming technologies.</p>
Mining corporation plays a role as surrogate state since it takes after the state in its development agenda. One of the biggest coal mining companies in Indonesia, PT. KPC (Kaltim Prima Coal), has carried out several activities other than mining ones. The activities are manifested in CSR (Corporate Social Responsibility) programs. An obligation to recover post-mining area by KPC is already implemented in a program called PESAT (Integrated Cattle Farm) which is one of the CSR programs. The farm in the recovered post-mining area is developed as a social program for people living around the mining area. My research was carried out with qualitative approach. Participatory observation and interviews with people in the village of Swarga Bara, Kutai Timur, East Kalimantan, were used in collecting data. The result shows that the people living around the KPC is an active agent in responding the corporate lives. The local people, in fact, depend on the KPC’s social programs since the programs are in favor of local development and welfare. Nevertheless, the local people respond negatively toward programs which do not meet their needs
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