The local politics in West Kalimantan thick politically charged ethnic identity. Local political politically involved two ethnic identity which is a native of West Kalimantan, namely ethnic Dayak and Malay. The state of the two ethnic rivalry is becoming more open in the era of district autonomy that is triggered by direct local elections. This competition occurs because history records that the ruling ethnic elite running ethnic hegemony over other ethnic groups. Regional head election (PILKADA) is currently running. Of the seven districts in West Kalimantan which organizes PILKADA very apparent that they are oriented to capture the voice ethnicity. Ethnic identity became a political commodity since this issue most easily sold to seize the people's voice. This paper use the incorporation of the views that are instrumentalism and internal colonialism perspective . The author has the view, that perspective instrumentalism able to see how an elite play social identity and cultural group to gain power and view of internal colonialism that saw socio-economic disparities and discrimination as the root of the strengthening of solidarity groups. This view is helpful to explain the fanaticism ethnic factor as a cultural strategy that occurred in the present and why identity politics in West Kalimantan is an inherent part of the local politics of this period.
<em>The background of this research is the occurrence of the COVID-19 pandemic in the world, including in the Landak Regency, West Kalimantan Province. Various efforts had been made by the government, religious institutions, and traditional institutions. Dayak traditional institutions in Landak Regency and all traditional administrators in various Dayak villages in Landak Regency carried out Balala' traditional rituals to prevent transmission. The purpose of this study was to describe the perceptions and reasons for the Dayak indigenous people to carry out the Balala' ritual concerning efforts to prevent the transmission of the COVID-19. This study used a qualitative method, where data was taken by observation, literature study, and interviews. Interviews were conducted by going down the field and also interviews via WhatsApp. The data analysis technique used an interactive model. The results showed that the Balala' ceremony which was held by the Kanayatn Dayak people in the Landak Regency of West Kalimantan, was believed by those who attended it to be able to free them from the attack of this COVID-19 outbreak, because of three things, namely: (1) they had invited Jubata to come on during the Balala' ritual so Jubata would protect them; (2) The traditional Balala' ceremony is in line with the government's call for social distancing; and (3) those who had been Balala' are clean so that the COVID-19 virus cannot enter them. This research needs to be continued especially to see firsthand the effectiveness of the traditional Balala’ ceremony on the transmission of the Covid-19 and the impact of this pandemic on the social, cultural, and economic life of the Dayak indigenous people.</em>
This research is backed by the condition of the community located in the border area of Indonesia-Malaysia especially in Entikong subdistrict of Sanggau Regency. As the frontier area of social and cultural life of community education in this region has always been a concern especially in conjunction with Malaysian Sarawak. The inhabitants of this region generally embraced Catholicism and Catholic missionaries establishing schools of KINDERGARTEN to high school which are equipped with dormitories. The problem in this study is how the Catholic religious education influences the dialectics of Dayak culture in the region. Data taken using qualitative method is by observation, interviews and living with the community there. The study was held in July-September 2018. The results concluded that the education developed by Catholic missionaries has an effect on the dialectics of Dayak culture in this area. Besides education, other factors also affect the history, politics, and daily life at the border. Another conclusion is that the Catholic missionary (the work of the education that has been developed) has an effect on the identity of Dayak culture in this region, Dayaks are more confident. This could be so because Catholic missionaries appreciate Dayak culture. It is clear that the education developed by the Catholic religion plays a role in the formation of basic and primary materials for the formation of Dayak cultural dialectics in Entikong and other border areas in West Kalimantan.
The Dayak Shamans of Western Kalimantan of Borneo mediate between people and the Makhluk halus or invisible beings. The Makhluk halus who have their own well-defined roles, live in the sky, earth, water and other places, with similar needs as the humans, and the relations between humans and spirits in the context of traditional beliefs are inseparable. Interestingly, these beliefs are common to both Dayak Selako Shamanism and Kalimantan Islam. The Malay oral tradition has a major influence on the Dayak Selako culture in Western Kalimantan. In fact, both ethnic groups had originated historically from the same roots, but later separated by Islam and Christianity. Thus, irrespective of their affiliations to the major religions of Christianity and Islam, the Dayak Selako Shamanism and the Islamic spiritual healing practiced in Western Kalimantan follow the same oral tradition when conducting spiritual communication and shamanic healing. For the Malays, communication with the spiritual world begins with the recital of the Islamic verses, forming an essential part of the the Malay identity. Interestingly, the Dayak Selako Christians too use the same verses. We argue that the Dayak Selako Shaman is not only an intermediary between the Dayaks and their spirits, but also between the Dayak, Islam and Christianit religions. The mutual values of oral tradition in shamanism’s of the Dayak Selako and Malays have created a societal structure based on the natural cycle and life pattern.
The background of this research is the condition of Indonesia-Malaysia Border Society in Entikong Sub-district and Balai essay whose life is influenced by the border atmosphere. A day they interact with Malaysians. The author wants to know how to orientation the border to education. Using qualitative and quantitative combined methods, with 3 months ' research period, the author finds the following results: (1) There is a paradox situation between hope and the reality of education shown in the border area. The findings are not adequate aspects of education, ranging from sarana-prasarana, learning facilities, preparedness, the completeness of textbooks, and so on. (2) The orientation of community education in the frontier that successful authors find is (a) the orientation of the department, (b) Working orientation in Malaysia. (c) Orientation learning for living capital. (d) The results of this study show that most of the family's heads do not have their children who are 13-18 years old because they have to take their child to the city, while they have no family in the city to ride. (3) Education seems to evolve in the last 10 years, especially at the basic level (SD, SLTP, SLTA) because of the government's educational Assistance program.
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