Adi Prasetijo | Diponegoro University (original) (raw)

Papers by Adi Prasetijo

Region : jurnal pembangunan wilayah dan perencanaan partisipatif, Jan 25, 2024

Jurnal antropologi, Nov 1, 2015

Social movement always has seen as the negative term in the ruling class or authority standpoint.... more Social movement always has seen as the negative term in the ruling class or authority standpoint. They perceive social movements as destructive action, and to weaken social stability. However, those who oppose the ruling class said that social movements are necessary action to against authority. In this paper will see how the theoretical debate between Marxian and non-Marxian, in looking at social movements. This is including the role of intellectuals and the charismatic leaders; as well as ideological aspects ought to be discussed as part of a social movement theory paradigm debate.

Janus, 2023

Dalam era globalisasi, pembangunan infrastruktur dan ekonomi menjadi fokus utama negara-negara di... more Dalam era globalisasi, pembangunan infrastruktur dan ekonomi menjadi fokus utama negara-negara di seluruh dunia. Meskipun proyek-proyek ini memiliki potensi untuk meningkatkan kualitas hidup dan pertumbuhan ekonomi, mereka juga dapat berdampak negatif pada lingkungan dan warisan budaya. Artikel ini membahas peran lembaga internasional peminjam dana, seperti Multilateral Development Bank (MDB), dalam mendukung pelestarian warisan budaya dalam konteks pembangunan berkelanjutan. Studi literatur digunakan sebagai metode penelitian untuk menelusuri upaya yang dilakukan oleh lembaga-lembaga ini dalam mengidentifikasi, melindungi, dan melestarikan warisan budaya dalam proyek-proyek pembangunan. Melalui pemahaman dan kolaborasi yang lebih baik antara lembaga-lembaga ini, pelaku usaha, dan komunitas lokal, pelestarian warisan budaya dapat menjadi bagian integral dari upaya menuju pembangunan berkelanjutan yang inklusif dan berkelanjutan. Kesadaran akan pentingnya prosedur penanganan temuan tak terduga juga penting untuk mengatasi tantangan yang mungkin muncul selama pelaksanaan proyek. Dengan langkah-langkah yang tepat, warisan budaya dapat dilestarikan untuk generasi mendatang dalam pembangunan yang berkelanjutan.

Jurnal Antropologi: Isu-Isu Sosial Budaya, 2015

Endogami: Jurnal Ilmiah Kajian Antropologi, Dec 1, 2018

In the past, the relationship between the Orang Rimba and the outside world had to be through int... more In the past, the relationship between the Orang Rimba and the outside world had to be through intermediaries or middleman commonly referred to as waris-jenang, appointed by the Jambi Sultanate. Eventually this function gradually changes. With the world increasingly open, and intermediary functions also decreasing, they can interact directly with outside communities. By using a theory practice approach by Bourdieu (1977), we can understand that Orang Rimba of Jambi cannot be seen as victims but more than that, they are active social agents to play a role with the capital they have. They play in the social arena that they understand and have experience in. Their relationship with various parties, including corporations, NGOs, and outside communities gives them symbolic power about how they play their identity as a group of indigenous people.

Jurnal Antropologi: Isu-Isu Sosial Budaya, 2021

The Orang Rimba are a hunting-gathering group that lives depending on the availability of the for... more The Orang Rimba are a hunting-gathering group that lives depending on the availability of the forest. Forests not only function as livelihoods but also have cultural significance as a resource for their cultural traditions. However, in the last few decades, forest conversion in Jambi province has increased. The increased function of forests in Jambi from forests as plantation areas, mining areas and industrial plantation forest areas has made the lives of the Orang Rimba as a hunting-gathering group increasingly threatened. Food security is a condition in which all people, at any time, have access both physically, socially, and economically to adequate, safe, and nutritious food which can meet food needs and food preferences for an active and healthy life. Through the micro ethnography approach, the purpose of this paper is to know and understand the phenomenon of food security from the perspective of the Orang Rimba as seen from its availability, adequacy, affordability, and security. Orang Rimba have food security by relying on food sources available in the forest. In a state of urgency they will return to the forest.

Senri Ethnological Studies Vol 106, 2021

As one of several hunter-gatherer societies in Sumatra, Indonesia, the Orang Rimba have experienc... more As one of several hunter-gatherer societies in Sumatra, Indonesia, the Orang Rimba have experienced various pressures. Changes in their landscape have caused lasting disruptions in the lowlands of Sumatra, where they live. Their religion and knowledge of the landscape are based on what they have learned through generations of life in the lowland forests, their native habitat. However, even as the forests have been substantially transformed to serve other functions (such as oil palm plantations, settlements, logging plantations and other developments), not much has changed in the Orang Rimba’s attitude towards their land. Now living on oil palm plantations or in government-appointed resettlement areas, they still view their spaces using the same frame of reference they did while living in the forests. This condition has led them to experience what is known as ‘displacement’, caused by the incongruity between their current environment and the ancestral knowledge that has always been their behavioural reference point.

Endogami, Journal Anthropology,, 2018

In the past, the relationship between the Orang Rimba and the outside world had to be through int... more In the past, the relationship between the Orang Rimba and the outside world had to be through intermediaries or middleman commonly referred to as waris-jenang, appointed by the Jambi Sultanate. Eventually this function gradually changes. With the world increasingly open, and intermediary functions also decreasing, they can interact directly with outside communities. By using a theory practice approach by Bourdieu (1977), we can understand that Orang Rimba of Jambi cannot be seen as victims but more than that, they are active social agents to play a role with the capital they have. They play in the social arena that they understand and have experience in. Their relationship with various parties, including corporations, NGOs, and outside communities gives them symbolic power about how they play their identity as a group of indigenous people.

Pengantar Paper ini berdasarkan pengalaman penulis melakukan beberapa kegiatan yang berkaitan den... more Pengantar Paper ini berdasarkan pengalaman penulis melakukan beberapa kegiatan yang berkaitan dengan assessment atau penilaian project dengan menggunakan standard international. Sebenarnya tujuan utama penggunaan standard operasional ini berkaitan dengan project pembangunan yang didanai atau akan dimintakan dana kepada lembaga pembiayaan asing. Memang di Indonesia banyak dikenali lembaga pembiayaan asing, namun penulis akan memfokuskan kepada model 2 pembiayaan asing yang mempunyai model yang berbeda focus pembiayaannya, yaitu project yang didanai oleh Word Bank atau Bank Dunia dan IFC (International Finance Corporation). Jika project yang didanai oleh Bank Dunia lebih difokuskan kepada proyek yang diajukan suatu negara atau pemerintah, maka IFC lebih focus kepada proyek pembiayaan asing yang difokuskan kepada swasta. Pembiayaan asing untuk pembangunan beberapa dekade tahun ini sangat marak digunakan oleh perusahaan swasta asing dan dalam negeri, karena kebutuhan dana untuk investasi pengembangan usaha. Pembangunan infrastuktur yang dicanangkan oleh pemerintahan Jokowi membutuhkan konsekuensi pendanaan yang tidak sedikit, sehingga diperlukan sumber pendanaan lain. Beberapa proyek pembangunan nasional yang digagas oleh BUMN harus sesuai dengan standard yang telah dibuat.

The Orang Rimba is one of the remaining hunter-gatherer groups in Sumatra. Their lives depend on ... more The Orang Rimba is one of the remaining hunter-gatherer groups in Sumatra. Their lives depend on the forests, which represent not only the foundation of their
lives but also a symbol of their culture. In the 1980s, there was large-scale environmental change in Sumatra, including Jambi. The environmental changes were caused by uncontrolled land clearing for residential areas, industrial logging and oil palm plantations. The process of change in this environment then affected
the lives of Orang Rimba, who began to lose the forest as a source of life and place for living.
These environmental changes are also forcing the Orang Rimba to adapt to a new environment. Sedentary life is very different to the Orang Rimba’s customary lifestyle. Sedentary life, or settlement, for Orang Rimba is synonymous with the village-living Malay life. This is consistent with the belief in their cosmology that
divides the Orang Rimba and the Malay world: Orang Rimba in the forest world and the village world of the Malays. So, the sedentary life changes for the Orang
Rimba have changed not only the pattern of their lives, but also affected their inherited, traditional beliefs.
Development programs initiated by the State for groups of indigenous people are oriented toward the sedentary life, to have them merge and blend in with the
normal lives of other people. The Orang Rimba have been directed toward a sedentary life in residential areas that have been provided by the State. The State also provides some oil palm plantations for their livelihood.
This article describes the life of Orang Rimba no longer living in the forest. It discusses and analyzes the indigenous people’s strategies to adapt to a sedentary life in re-settlement in Jambi, Sumatra, Indonesia.

Endogami: Jurnal Ilmiah Kajian Antropologi, Anthropology Department, Faculty of Humanities, Diponegoro University, 2017

The Orang Rimba are one of the hunter-gatherer groups remaining in Sumatra. Their livelihoods are... more The Orang Rimba are one of the hunter-gatherer groups remaining in Sumatra. Their livelihoods are based on managing the forest in which they live. They follow the tradition of natural resource management that is based on non-wood forest products (Ø. Sandbukt, 1988). State policies that focus on economic development since the New Order regime have ultimately affected their lives. Many forest areas and the territories in which they practice nomadism are being converted into plantations, agricultural land, and residential development, which all contribute to the condition of deforestation. State policy also does not favor the Indigenous people. If we look at spatial development in Jambi over the past 25 years, the allocation of land for other uses, such as residences, estates, and physical development, has shown little regard for the indigenous people who live in the forest region. Orang Rimba have no area left in which to roam and continue their lives as traditional hunters and gatherers. Cut off from their cultural roots, they cannot any longer live in accordance with their culture and tradition. As a group, they suffer both physical and socio-cultural displacement. Orang Rimba react to this situation in different ways to transform their livelihoods into a survival mode in order to face the everyday reality of accelerated deforestation. Under these new circumstances, Orang Rimba livelihoods can be regarded as 'tacit resistance' or, to use James Scott's term, a 'hidden transcript' of the weapons of the weak(Scott, 1985). They use a variety of ways to make a living, both economic and sociocultural. NGOs also have a prominent role to support the Orang Rimba. NGOs assist the Orang Rimba to put themselves in a position parallel to other communities. This paper will look at the impact of Jambi spatial policies that have been unfavorable to Indigenous People and how the Orang Rimba respond to them. the input and invitation as part of their panel.

Orang Kubu, well known as Orang Rimba, are considered one of the minority ethnic groups in Indone... more Orang Kubu, well known as Orang Rimba, are considered one of the minority ethnic groups in Indonesia. They live in the lowland rainforest in Sumatra, Indonesia, mostly
in the Jambi Province. Orang Rimba are essentially a community that can be classified as a minority ethnic group.

Pengelolaan Sumber Daya Budaya mestinya berbasis pengalaman bersama. Sumber Daya Budaya milik ber... more Pengelolaan Sumber Daya Budaya mestinya berbasis pengalaman bersama. Sumber Daya Budaya milik bersama, bukan hanya milik negara. Oleh sebab itu konsep pengelolaan sumber daya budaya mestinya berbasiskan pasrtisipatif bersama, bukan sepihak. Dalam paper ini dibahas bagaimana belajar dari pengalaman pengelolaan sumber daya alam.

Region : jurnal pembangunan wilayah dan perencanaan partisipatif, Jan 25, 2024

Jurnal antropologi, Nov 1, 2015

Social movement always has seen as the negative term in the ruling class or authority standpoint.... more Social movement always has seen as the negative term in the ruling class or authority standpoint. They perceive social movements as destructive action, and to weaken social stability. However, those who oppose the ruling class said that social movements are necessary action to against authority. In this paper will see how the theoretical debate between Marxian and non-Marxian, in looking at social movements. This is including the role of intellectuals and the charismatic leaders; as well as ideological aspects ought to be discussed as part of a social movement theory paradigm debate.

Janus, 2023

Dalam era globalisasi, pembangunan infrastruktur dan ekonomi menjadi fokus utama negara-negara di... more Dalam era globalisasi, pembangunan infrastruktur dan ekonomi menjadi fokus utama negara-negara di seluruh dunia. Meskipun proyek-proyek ini memiliki potensi untuk meningkatkan kualitas hidup dan pertumbuhan ekonomi, mereka juga dapat berdampak negatif pada lingkungan dan warisan budaya. Artikel ini membahas peran lembaga internasional peminjam dana, seperti Multilateral Development Bank (MDB), dalam mendukung pelestarian warisan budaya dalam konteks pembangunan berkelanjutan. Studi literatur digunakan sebagai metode penelitian untuk menelusuri upaya yang dilakukan oleh lembaga-lembaga ini dalam mengidentifikasi, melindungi, dan melestarikan warisan budaya dalam proyek-proyek pembangunan. Melalui pemahaman dan kolaborasi yang lebih baik antara lembaga-lembaga ini, pelaku usaha, dan komunitas lokal, pelestarian warisan budaya dapat menjadi bagian integral dari upaya menuju pembangunan berkelanjutan yang inklusif dan berkelanjutan. Kesadaran akan pentingnya prosedur penanganan temuan tak terduga juga penting untuk mengatasi tantangan yang mungkin muncul selama pelaksanaan proyek. Dengan langkah-langkah yang tepat, warisan budaya dapat dilestarikan untuk generasi mendatang dalam pembangunan yang berkelanjutan.

Jurnal Antropologi: Isu-Isu Sosial Budaya, 2015

Endogami: Jurnal Ilmiah Kajian Antropologi, Dec 1, 2018

In the past, the relationship between the Orang Rimba and the outside world had to be through int... more In the past, the relationship between the Orang Rimba and the outside world had to be through intermediaries or middleman commonly referred to as waris-jenang, appointed by the Jambi Sultanate. Eventually this function gradually changes. With the world increasingly open, and intermediary functions also decreasing, they can interact directly with outside communities. By using a theory practice approach by Bourdieu (1977), we can understand that Orang Rimba of Jambi cannot be seen as victims but more than that, they are active social agents to play a role with the capital they have. They play in the social arena that they understand and have experience in. Their relationship with various parties, including corporations, NGOs, and outside communities gives them symbolic power about how they play their identity as a group of indigenous people.

Jurnal Antropologi: Isu-Isu Sosial Budaya, 2021

The Orang Rimba are a hunting-gathering group that lives depending on the availability of the for... more The Orang Rimba are a hunting-gathering group that lives depending on the availability of the forest. Forests not only function as livelihoods but also have cultural significance as a resource for their cultural traditions. However, in the last few decades, forest conversion in Jambi province has increased. The increased function of forests in Jambi from forests as plantation areas, mining areas and industrial plantation forest areas has made the lives of the Orang Rimba as a hunting-gathering group increasingly threatened. Food security is a condition in which all people, at any time, have access both physically, socially, and economically to adequate, safe, and nutritious food which can meet food needs and food preferences for an active and healthy life. Through the micro ethnography approach, the purpose of this paper is to know and understand the phenomenon of food security from the perspective of the Orang Rimba as seen from its availability, adequacy, affordability, and security. Orang Rimba have food security by relying on food sources available in the forest. In a state of urgency they will return to the forest.

Senri Ethnological Studies Vol 106, 2021

As one of several hunter-gatherer societies in Sumatra, Indonesia, the Orang Rimba have experienc... more As one of several hunter-gatherer societies in Sumatra, Indonesia, the Orang Rimba have experienced various pressures. Changes in their landscape have caused lasting disruptions in the lowlands of Sumatra, where they live. Their religion and knowledge of the landscape are based on what they have learned through generations of life in the lowland forests, their native habitat. However, even as the forests have been substantially transformed to serve other functions (such as oil palm plantations, settlements, logging plantations and other developments), not much has changed in the Orang Rimba’s attitude towards their land. Now living on oil palm plantations or in government-appointed resettlement areas, they still view their spaces using the same frame of reference they did while living in the forests. This condition has led them to experience what is known as ‘displacement’, caused by the incongruity between their current environment and the ancestral knowledge that has always been their behavioural reference point.

Endogami, Journal Anthropology,, 2018

In the past, the relationship between the Orang Rimba and the outside world had to be through int... more In the past, the relationship between the Orang Rimba and the outside world had to be through intermediaries or middleman commonly referred to as waris-jenang, appointed by the Jambi Sultanate. Eventually this function gradually changes. With the world increasingly open, and intermediary functions also decreasing, they can interact directly with outside communities. By using a theory practice approach by Bourdieu (1977), we can understand that Orang Rimba of Jambi cannot be seen as victims but more than that, they are active social agents to play a role with the capital they have. They play in the social arena that they understand and have experience in. Their relationship with various parties, including corporations, NGOs, and outside communities gives them symbolic power about how they play their identity as a group of indigenous people.

Pengantar Paper ini berdasarkan pengalaman penulis melakukan beberapa kegiatan yang berkaitan den... more Pengantar Paper ini berdasarkan pengalaman penulis melakukan beberapa kegiatan yang berkaitan dengan assessment atau penilaian project dengan menggunakan standard international. Sebenarnya tujuan utama penggunaan standard operasional ini berkaitan dengan project pembangunan yang didanai atau akan dimintakan dana kepada lembaga pembiayaan asing. Memang di Indonesia banyak dikenali lembaga pembiayaan asing, namun penulis akan memfokuskan kepada model 2 pembiayaan asing yang mempunyai model yang berbeda focus pembiayaannya, yaitu project yang didanai oleh Word Bank atau Bank Dunia dan IFC (International Finance Corporation). Jika project yang didanai oleh Bank Dunia lebih difokuskan kepada proyek yang diajukan suatu negara atau pemerintah, maka IFC lebih focus kepada proyek pembiayaan asing yang difokuskan kepada swasta. Pembiayaan asing untuk pembangunan beberapa dekade tahun ini sangat marak digunakan oleh perusahaan swasta asing dan dalam negeri, karena kebutuhan dana untuk investasi pengembangan usaha. Pembangunan infrastuktur yang dicanangkan oleh pemerintahan Jokowi membutuhkan konsekuensi pendanaan yang tidak sedikit, sehingga diperlukan sumber pendanaan lain. Beberapa proyek pembangunan nasional yang digagas oleh BUMN harus sesuai dengan standard yang telah dibuat.

The Orang Rimba is one of the remaining hunter-gatherer groups in Sumatra. Their lives depend on ... more The Orang Rimba is one of the remaining hunter-gatherer groups in Sumatra. Their lives depend on the forests, which represent not only the foundation of their
lives but also a symbol of their culture. In the 1980s, there was large-scale environmental change in Sumatra, including Jambi. The environmental changes were caused by uncontrolled land clearing for residential areas, industrial logging and oil palm plantations. The process of change in this environment then affected
the lives of Orang Rimba, who began to lose the forest as a source of life and place for living.
These environmental changes are also forcing the Orang Rimba to adapt to a new environment. Sedentary life is very different to the Orang Rimba’s customary lifestyle. Sedentary life, or settlement, for Orang Rimba is synonymous with the village-living Malay life. This is consistent with the belief in their cosmology that
divides the Orang Rimba and the Malay world: Orang Rimba in the forest world and the village world of the Malays. So, the sedentary life changes for the Orang
Rimba have changed not only the pattern of their lives, but also affected their inherited, traditional beliefs.
Development programs initiated by the State for groups of indigenous people are oriented toward the sedentary life, to have them merge and blend in with the
normal lives of other people. The Orang Rimba have been directed toward a sedentary life in residential areas that have been provided by the State. The State also provides some oil palm plantations for their livelihood.
This article describes the life of Orang Rimba no longer living in the forest. It discusses and analyzes the indigenous people’s strategies to adapt to a sedentary life in re-settlement in Jambi, Sumatra, Indonesia.

Endogami: Jurnal Ilmiah Kajian Antropologi, Anthropology Department, Faculty of Humanities, Diponegoro University, 2017

The Orang Rimba are one of the hunter-gatherer groups remaining in Sumatra. Their livelihoods are... more The Orang Rimba are one of the hunter-gatherer groups remaining in Sumatra. Their livelihoods are based on managing the forest in which they live. They follow the tradition of natural resource management that is based on non-wood forest products (Ø. Sandbukt, 1988). State policies that focus on economic development since the New Order regime have ultimately affected their lives. Many forest areas and the territories in which they practice nomadism are being converted into plantations, agricultural land, and residential development, which all contribute to the condition of deforestation. State policy also does not favor the Indigenous people. If we look at spatial development in Jambi over the past 25 years, the allocation of land for other uses, such as residences, estates, and physical development, has shown little regard for the indigenous people who live in the forest region. Orang Rimba have no area left in which to roam and continue their lives as traditional hunters and gatherers. Cut off from their cultural roots, they cannot any longer live in accordance with their culture and tradition. As a group, they suffer both physical and socio-cultural displacement. Orang Rimba react to this situation in different ways to transform their livelihoods into a survival mode in order to face the everyday reality of accelerated deforestation. Under these new circumstances, Orang Rimba livelihoods can be regarded as 'tacit resistance' or, to use James Scott's term, a 'hidden transcript' of the weapons of the weak(Scott, 1985). They use a variety of ways to make a living, both economic and sociocultural. NGOs also have a prominent role to support the Orang Rimba. NGOs assist the Orang Rimba to put themselves in a position parallel to other communities. This paper will look at the impact of Jambi spatial policies that have been unfavorable to Indigenous People and how the Orang Rimba respond to them. the input and invitation as part of their panel.

Orang Kubu, well known as Orang Rimba, are considered one of the minority ethnic groups in Indone... more Orang Kubu, well known as Orang Rimba, are considered one of the minority ethnic groups in Indonesia. They live in the lowland rainforest in Sumatra, Indonesia, mostly
in the Jambi Province. Orang Rimba are essentially a community that can be classified as a minority ethnic group.

Pengelolaan Sumber Daya Budaya mestinya berbasis pengalaman bersama. Sumber Daya Budaya milik ber... more Pengelolaan Sumber Daya Budaya mestinya berbasis pengalaman bersama. Sumber Daya Budaya milik bersama, bukan hanya milik negara. Oleh sebab itu konsep pengelolaan sumber daya budaya mestinya berbasiskan pasrtisipatif bersama, bukan sepihak. Dalam paper ini dibahas bagaimana belajar dari pengalaman pengelolaan sumber daya alam.

PROCEEDING INTERNATIONAL CONFERENCE ON INTANGIBLE CULTURAL HERITAGE (ICICH) 26th – 28th OCTOBER 2022, 2022

Indigenous Peoples in Indonesia gained momentum for their recognition after, in 2012, the Indones... more Indigenous Peoples in Indonesia gained momentum for their recognition after, in 2012, the Indonesian government recognized their existence legally. Likewise, the state also recognized the existence of an Indigenous Religious Group in 2017. Local belief, often referred to as ancestral religion, is a religion rooted in traditions and culture in Indonesia. It is often referred to as "original religion," "local religion," or "archipelago religion," which is very closely related to "local wisdom" influenced by indigenous peoples.

There is a long history of unequal treatment by the state and the public towards indigenous peoples and believers, resulting in negative stereotypes and stigma against them. This religious marginalization then resulted in the general public's understanding and view of beliefs and their believers from seeing the flow of belief as a cultural tradition as a negative thing. Indigenous Religious Groups as a vulnerable group that is constantly at risk and in a marginal position.

Cultural heritage has a significant role in recognizing and strengthening the identity of indigenous peoples and believers. Cultural heritage is an object or intangible attribute that is the identity of a society or group inherited from previous generations and preserved for generations to come. Cultural heritage in this context becomes identity reinforcement and has a significant role to re-strengthen traditions and rituals that were once lost.

One of the requirements for the recognition of Indigenous Law Communities recognized by the state is the existence of a cultural heritage that shows the consistency of the determination of the identity of this group. With the strength of this cultural inheritance, they may recover sovereignty over their traditional territory and forest.
In this instance, the role of Intangible Culture Heritage as a Tool for Social Inclusion is for the community to appreciate the existing cultural differences. This presentation will look at the role of cultural heritage as A Trajectory for Indigenous Religious Groups in Indonesia.