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POTRET PEREMPUAN MINANGKABAU DALAM ERA GLOBALISASI; SEBUAH REFLEKSI

Kafa`ah: Journal of Gender Studies Vol 2, No 2 (2012)
Publisher : Institut Agama Islam Negeri (IAIN) Imam Bonjol Padang

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Abstract

In a global life today, the contradictions in life seems to be the law of nature. Life will continue to change, the changes that can form the remains such and the changes may also be permanent.The important fact is  when people get many blessings from God, and the grace that he or she used to get as asset to make changes. In the context of women, they who are lucky to do many actions toward people are not lucky, so it can  be a seed  for change. Every small shape, the seeds of change that take  place continuously, the power will be  toobstruct it. The effort to improve the quality of human life especially for women who are not fortunate to do with the plan. Copyright © 2012 by Kafa`ah All right reservedDOI : 10.15548/jk.v2i2.62

KONFLIK DAN INTEGRASI DALAM MASYARAKAT PLURAL: JAMBI 1970-2012

Paramita: Historical Studies Journal Vol 25, No 2 (2015): PARAMITA
Publisher : History Department, Semarang State University and Historian Society of Indonesia

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Abstract

Jambi region was constituted by plural society. The social relations formed within a long period had created a conducive environment for plural society. The citizens were used to deal with people from different social and cultural background, and the differences of social class, religion, group and culture did not trigger conflict. Furthermore, interactions among ethnics, i. e. Melayu, Jambi, Minangkabau, Banjar, Bugis, Java and Batak even gave birth to new identity; the Jambi society. Nonetheless, the infiltration of big capital owners and trans-migration in 1990s had shaken this stability. The climax took place during the reformasi when a huge number of unrests surfaced, where society demanded the return of the land to the hands of people. It was important to build and employ attempts to lessen the tense and conflicts in this plural society. The local wisdom of Jambi people which has been formed for decades needed to be returned as a foundation for this attempt. Before capitalism dominated the life of the society, the values of local wisdom were proven to keep the plural society in harmony. Wilayah Jambi dihuni oleh masyarakat yang plural. Relasi sosial yang terjadi terbentuk dalam kurun waktu yang lama dan telah membentuk lingkungan yang kondusif untuk masyarakat plural. Penduduknya telah memiliki kesepahaman terhadap masyarakat dengan latar sosial dan budaya yang berbeda, dan perbedaan kelas, agama, kelompok, serta budaya tidak memicu terjadinya konflik. Lebih lanjut lagi, interaksi antara etnik Melayu, Jambi, Minangkabau, Banjar, Bugis, Jawa, dan Batak bahkan melahirkan identitas baru sebagai masyarakat Jambi. Akan tetapi, infiltrasi dari para pemodal besar dan transmigrasi pada tahun 1990-an telah mengguncang stabilitas yang ada. Puncaknya terjadi selama reformasi ketika sejumlah besar kerusuhan muncul, di mana masyarakat menuntut pengembalian tanah. Untuk itu, penelitian ini penting dilakukan untuk mengurangi ketegangan dan konflik dalam masyarakat. Kearifan lokal masyarakat Jambi yang telah dibentuk selama puluhan tahun perlu dikembalikan sebagai dasar untuk upaya ini. Sebelum kapitalisme mendominasi kehidupan masyarakat, nilai-nilai kearifan lokal yang terbukti untuk menjaga masyarakat plural dalam harmoni. 

DARI MUKJIZAT KE KEMISKINAN ABSOLUT: PERLAWANAN PETANI DI RIAU MASA ORDE BARU DAN REFORMASI 1970-2010

Paramita: Historical Studies Journal Vol 27, No 1 (2017): PARAMITA
Publisher : History Department, Semarang State University and Historian Society of Indonesia

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Abstract

The research objective is to learn the unjustice economic policy. It is necessary look for alternative policies that favor the farmers. The research method was qualitative. The method was carried out through a series of interviews with resource persons who understand the problem. In addition, documentary method was used. The research found that the life of the poor peasants are deeply deprived. Their land, field, forest and jungle had been grabbed by the state and the capitalist. After being land grabbed, they serve as slaves and receive small wages which were only sufficient to survive. During the dry season, these slaves were told to burn the land. If caught, the charge falls on them. "Fire is done by the people of Badarai, which performed shifting cultivation," wrote the mass media, which is a mouthpiece for capitalists. If caught, they were left. Without sin, the business owner sent other slaves back to burn the forest in order to clear the land. Exact phrase Pope Francis, the capitalist is dirt of devils. Said it all. However, farmers fight back. The style of resistance like the wind on the high seas. Occasionally breezy. On the other full-time ripples. Sometimes like a hurricane, devastated. Waves of resistances came inexhaustibly with the aim of restoring their land robbed. For robbery, enslavement and burning that they had done, can the state and the capitalists be categorized as a terrorist?. In this context, this paper attempting to give a new perspective on the state and capitalist as terrorists. Tujuan penelitian ini adalah untuk mempelajari kebijakan ekonomi ketidakadilan. Hal ini terlihat diperlukan untuk kebijakan alternatif yang menguntungkan petani. Penelitian ini menemukan bahwa kehidupan para petani miskin sangat kehilangan tanah mereka, bidang, hutan dan hutan telah diraih oleh negara dan kapitalis. Setelah tanah menyambar, mereka melayani sebagai budak dan menerima upah kecil yang hanya cukup untuk bertahan hidup. Selama musim kemarau, budak tersebut diberitahu untuk membakar lahan. Jika tertangkap, biaya jatuh pada mereka. "Api yang dilakukan oleh orang-orang dari Badarai, yang dilakukan dengan perladangan berpindah," tulis media massa, yang merupakan corong kapitalis. Jika tertangkap, mereka ditinggalkan. Tanpa dosa, pemilik bisnis menyuruh hamba lain kembali untuk membakar hutan untuk membuka lahan. Frase yang tepat menurut Paus Francis, kapitalis adalah kotoran iblis. Namun, petani melawan. Gaya perlawanan seperti angin di laut lepas. Sesekali semilir, beriak di waktu lainnya. Kadang-kadang seperti badai yang menghancurkan. Gelombang resistensi datang tujuan memulihkan tanah mereka dirampok. Karena perampokan, perbudakan dan pembakaran bahwa mereka telah melakukan, bisa negara dan kapitalis dikategorikan sebagai teroris? Dalam konteks ini, tulisan ini mencoba untuk memberikan perspektif baru tentang negara dan kapitalis sebagai teroris.