Toraja culture occupies a strategic position both in Indonesia and in the world because it contains a number of local wisdom which became the capital of the nation and the universal values that can im dikle world as his own. This paper will discuss the perspective of cultural anthropology Tora ja 1) a system of knowledge and beliefs about the culture of Toraja Tallu lolona 2) Changes in Toraja culture due to glocalization an d 3) management of Toraja culture through glocalization strategies
Objective To test the hypothesis that term-born Asian infants, at reduced risk to die of Sudden Infant Death Syndrome (SIDS) exhibit a circadian heart rate rhythm (CHR) at a later age than non-Asian term infants. Method Repeated overnight heart rate (HR) traces obtained with a battery-operated Polar S810i heart-rate monitor at home in 17 Asian Torajan infants in Indonesia, were compared with those of 52 non-Asian infants monitored as part of the Collaborative Home Infant Monitoring Evaluation (CHIME). HR was determined using a moving window averaging technique. A comparison of median HR during quiet sleep (QS) episodes (identified by minimum HR variability), established the presence of CHR. Results Seventy three percent of non-Asian CHIME infants ≤ 7 weeks exhibited CHR compared to 45% of Asian Torajan infants. Between 8 and 12 weeks, 94% of non-Asian CHIME infants exhibited CHR, compared to 33% of Asian Torajan infants (p < 0.001). Forty seven and 56% of Asian Torajan infants exhibited the CHR at the age intervals of 16–20 weeks and 21–25 weeks respectively. Active wakefulness percentages as a function of the entire recording and median QS HR were not significantly different in the two groups. Conclusion Despite the fact that Asian Torajan infants were on average a week older than non-Asian CHIME babies, between two and three months of age only one in three exhibited the CHR, compared to virtually all non-Asian CHIME infants. We speculate that the cause of this difference rests in the infants' environment rather than their genetic origin.
Penelitian ini membahas proses glokalisasi dalam agama Aluk To Dolo yang dilakukan oleh penganut Kristen Toraja untuk diintegrasikan ke dalam agama barunya. Pengumpulan data memakai metode etnografi yaitu participant observation dengan teknik perekaman, video, dan catatan lapangan. Penelitian dilakukan di Toraja induk seperti Makale, Mengkendek dan Sangngalla' dan di Toraja utara dengan memusatkan penelitian pada tiga kasus, yaitu pada pranata tongkonan, sistem ritual dan seni patung. Proses glokalisasi dalam ketiga kasus itu memperlihatkan persamaan dan perbedaannya. Penganalisisan data dilakukan dengan interpreasi langsung yang digabung dengan analisis narasi.Konsep dualistis agama Aluk To Dolo yang berkonflik dengan konsep monoteisme Kristen melatarbelakangi proses glokalisasi dalam ketiga kasus yaitu pranata tongkonan, sistim ritual, dan seni patung. Monoteisme merupakan kriteria utama dalam mengevaluasi Aluk To Dolo. Akibatnya banyak praktik ritual yang dihapuskan. Dalam hal itu agama Kristen global bersifat hegemonik. Namun masyarakat lokal Kristen memakai strategi untuk mempertahankan unsur lokal agamanya. Masyarakat mempunyai kejeniusan lokal untuk membangun keharmonisan kedua elemen budaya yang direkayasa pada dialektika spasio-temporal. Berdasarkan temuan itu disimpulkan bahwa globalisasi tidak selalu hegemonik pada agama lokal. Masyarakat Kristen setempat mempunyai kearifan lokal dalam membangun keharmonisan kedua elemen yang berpusat pada ekstensi spasiotemporal. Kata kunci: dialogisme, glokalisasi budaya, spasio-temporal, Kristen dan Aluk To Dolo
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