‘To Take Each Other’ : Bugis Practices of Gender, Sexuality and Marriage

This thesis is an ethnography of Bugis marriage. It is concerned with aspects of gender, sexuality and marriage in a bilateral, highly competitive, hierarchical society. ¶ I examine the fundamental concept of siri’ in relation to gender socialisation, courtship, the importance of kinship and status in marriage, how sexuality is regulated between the sexes, sex within marriage, and the dynamics of marriage, divorce, and reconciliation. The analysis considers how Islam combines with local custom (adat) in everyday practices, and how Bugis cultural specificities are affected within the national ideology of contemporary Indonesia. ¶ This ethnography explores an interpretation of Bugis social and sexual experience through examination of the construction of gender identities and how they are manifested in marriage. The thesis explores the complementarity of gender for the Bugis. Despite the ideal of feminine passivity, I demonstrate that women exercise agency in a number of circumstances, including how they manage the sexuality of their husbands, defending siri’, the arrangement of marriage, remarrying, money management, divorce, and violent situations. I also examine the practices of illegal marriage (kawin liar) and illegal divorce (cerai liar) at local and personal levels. I analyse local and national debates on the legitimation of what is popularly known in Indonesia as ‘marriage based on religion’ (nikah secara agama) as part of the examination of Bugis marriage and marital relations. ¶ My thesis contributes to the understanding of Bugis notions of sexuality, gender and social location, and how these interact with siri’. I explore how and why violence occurs within marriage. I use a combination of informal interviews, participant observation and focus group discussions as well textual analysis of traditional manuscripts and incorporation of oral traditions

Problematizing the Minimum Age of Marriage: The State and Local Perspective on Marriage Dispensation in South Sulawesi

Child marriage occurs throughout the world, in developed countries and especially in developing countries, including Indonesia. This article examines how categorisation of age is problematised particularly in relation to marriage dispensation after the amendments of marriage law in 2019. Using a qualitative approach, this study was conducted in Maros Baru District, Maros Regency, South Sulawesi. Thirty-seven participants were interviewed and a total of 30 participants were involved in three focus group discussions. Findings demonstrate that there is a gap between legal categorisation of age and its local interpretation in the context of marriage practices. While the amendment of marriage law in 2019 aims to increase the minimum age of marriage, marriage dispensation still occurs. Marriage dispensation is usually given under the consideration of supported evidence in relation to the benefits (maslahat) as well as the harms (mudharat). However, when a request of marriage dispensation is rejected, marriage still occurs. As such, it is common for unregistered marriage (nikah siri) to be a “way out”

Benang Kusut Pemulihan Jankis di Makassar

Drug abuse has become one of the major problems in Indonesia, including in South Sulawesi. Many of them are criminalized, but prisons do not provide a deterrent effect, both for drug users and drug dealers because it is no secret, prison is a fertile land for drug trading and drug trafficking. Apart from that, even though the spirit of rehabilitation was strongly proclaimed by the government, drug user were jailed more than rehabilitated, so they were identified as criminals than as victims who need rehabilitation. While the many existing literatures deal with rehabilitation, little (if any) concerns with the dynamics of recovery process. This article fills this gap. The study was conducted in Makassar, the capital city of South Sulawesi. Thirty-two informants participated in the study, consisting of twenty jankis, five jankis’ mothers and five jankis’wives/girlfriends and an activist. Data was collected using in-depth interview. The study shows that lack of understanding of the complexity of the problems associated with jankis causes people to easily stigmatize and ignore them. Whereas instead of perceiving jankis as criminals, they are victims of the chain of drug trafficking, unless one is a drug dealer. In a recovery effort, even though medical rehabilitation is important, social rehabilitation is very significant and this involves close relatives, especially women such as mothers/wives/girlfriends. In the recovery process, not only junkis are "sick", but also their close relatives, even though they are expected to be "the main recovery agents". The way they treat jankis in the recovery process actually disrupts the recovery program. In the name of "their concern", women around jankis are carried out in ways that perpetuate the jankis in false recovery, they mutually become “hero” to each other. In addition, women around jankis do various things to "save" jankis from withdrawl which can actually be neglected.  As a result, women around jankis become victims, and victimize junkis in the recovery process: they borrow money, are in debt, become prostitute, are prostituted, and become shields for the husband's addiction, all “in the name of love”

Mana’ dan Éanan: Tongkonan, Harta Tongkonan, Harta Warisan, dan Kontribusi Ritual di Masyarakat Toraja

Toraja shares traditions with other ethnic groups in South Sulawesi, but Toraja has its own uniqueness, primarily related to tongkonan, which is not only  as physical manifestation—House (banua) and its ‘content’ (harta tongkonan), but it is also a venue for family gathering of the tongkonan members, a house-society and a source of property. This article is focused on inheritance system among Torajanese, it examines how individual property is inherited as well as how communal property is managed and benefitted by its members. Property, for Torajanese, compose of individual property (éanan) and communal property (mana’ tongkonan) which refers to property own by members of tongkonan from one pa’rapuang—ramage traced a first ancestor who founded a Tongkonan House. While individual property can be inherited to children, communal property cannot, it can only be maintained, managed, and benefitted from among members of tongkonan, though in practice there are some violation of such norms, and any violation is always associated with their ancestor. Since tongkonan is a source of property, this may also become a source of conflict among members of tongkonan, especially for prosperous tongkonan and in terms of who is eligible to manage tongkonan and its property (to ma’kampai tongkonan). A Torajanese may become a member of more than one tongkonan because of bilateral kinship system. But, since contribution towards tongkonan (maintenance and rituals) is costly and time-consuming, one should decide in which tongkonan he/she becomes the ‘core’ or the ‘common’ member. Despite the fact that the philosophy of inheritance sharing of individual property is mabbagé rata, various grounds may be taken into account which makes a difference between siblings in a nuclear family. I argue in this article that both the right to éanan and mana’ tongkonan are related to one’s contribution in different respect

DETERMINAN PEMERIKSAAN RUTIN TEKANAN DARAH PADA PASIEN HIPERTENSI DI PUSKESMAS MASSENGA

Hipertensi dikategorikan sebagai the silent disease karena penderita tidak mengetahui dirinya mengidap hipertensi sebelum memeriksakan tekanan darahnya. Pemeriksaan rutin tekanan darah sangat diperlukan untuk mengetahui tekanan darah serta mencegah terjadinya komplikasi. Penelitian ini bertujuan untuk mengetahui faktor yang berhubungan dengan pemeriksaan rutin tekanan darah pada pasien hipertensi di Puskesmas Massenga. Jenis penelitian yang digunakan adalah observasional analitik dengan rancangan cross sectional study. Populasi adalah pasien hipertensi yang melakukan kontrol tekanan darah di Puskesmas Massenga selama tahun 2017 yaitu 742 orang. Teknik pengambilan sampel berupa simple random sampling dengan besar sampel sebanyak 117 orang. Data dianalisis menggunakan uji chi-square. Hasil penelitian menunjukkan bahwa ada hubungan antara tingkat pendidikan (p=0,004), pengetahuan (p=0,000), akses pelayanan kesehatan (p=0,000) dan dukungan keluarga (p=0,000) dengan pemeriksaan rutin tekanan darah sedangkan variabel jenis pekerjaan tidak berhubungan dengan pemeriksaan rutin tekanan darah pada pasien hipertensi (p=0,386). Disarankan kepada masyarakat agar aktif mengikuti sosialisasi yang berkaitan dengan hipertensi untuk menambah pengetahuan utamanya bagi para penderita hipertensi serta bagi petugas kesehatan sebaiknya memberikan penyuluhan yang lebih intensif kepada masyarakat mengenai hipertensi utamanya tentang pentingnya melakukan kontrol tekanan darah secara rutin untuk menghindari komplikasi. Kata Kunci: Hipertensi, tekanan darah, pemeriksaan ruti

Preloved Shopping

Online shopping has become part of public shopping activities, through social media such as Facebook, Instagram, etc., with various shopping convenience. Since the rise of online businesses, Instagram is one of the most popular shopping media, both for new and preloved goods. While a number of existing literatures concentrate on online shopping with various new items, little if any deals with preloved shopping with specific items, focusing on its management. This article fills this gap. This study was conducted on social media Instagram on preloved goods seller accounts through which preloved goods are sold. The informants in this study were female sellers and buyers of preloved goods, as they are the dominant preloved sellers and buyers, particularly cosmetics and fashion. There were 11 women participated in this study, they are varied based on age (between 19 and 25 years), occupation (six female students, a celebgram, entrepreneur, influencer, and barista respectively), and status (six buyers and five owners who at the same time act as administration staff (admin). The study indicates that cosmetics and fashions are two types of preloved item which are popularly sold and bought in Instagram. Although used goods are very diverse, the term preloved is used limitedly, and used products such as cosmetics and fashion are included as preloved items. Among other preloved items in Instagram, cosmetics (such as make up and skin care) and fashion (such as bags, shoes, assesories, clothes) are the most popular items. Reduced price (“harga miring”), brand (merek), and trying out (coba-coba) are three main reasons why women buy preloved cosmetics; while brand (merek), style (model), reduced price (“harga miring”), and quality are four main reasons why preloved fashion are bought. In addition, brands and "reduced prices" are two reasons that intersect between preloved cosmetics and fashion, and quality is always related to price, as it is with brands, which show that some factors are interrelated to one another. However, each type of goods has its own unique reasons why it is bought. For preloved cosmetics sellers, selling preloved goods is to make cosmetics available for use before the expired date. As for preloved fashion sellers, the fashion goods are sold because they are rarely used or are not use at all. Both cosmetics and fashions sellers have common reason to sell preloved items, that is to make money from used goods instead of being left useless. There are two types of preloved account in Instagram. They are special account and private account. Special account is divided into two, namely celebgram and non-celebgram accounts. Celebgram account consists of self-managed accounts, managed in groups, and managed by administrative staff (admin). Non-celebgram account consists of individual account and group account. In addition, private account is an inseparable account between a personal account and preloved sales account. Most accounts are managed by its owners who are at the same time act as administration staff, except one type of celebgram account. Group account manages their account by division of labour system. In promoting existing items, they use a variety of strategies, ranging from using other’s accounts which have many followers, packaged promotion, discounting, to using celebgram services

Ha'i Bou

Filariasis, which is locally termed as ha’i bou, is one of the potential infectious disease found in the tropical areas. The existing literatures disputes the problem of elephantiasis from a medical perspective, while rarely (if any) the debate about how filariasis is perceived locally (emic perspective) and this is related to how they seek, care for, prevent and treat it. This article fills this gap. This ethnographic study was conducted in Maukaro Subdistrict, Ende, NTT since the area is filariasis endemic with 60% of cases of filariasis sufferers found in some villages. There sixteen informants who participated in this study, consisting of eleven filariasis sufferers, the rest were Puskesmas and Dinas Kesehatan staf, a community leader, and a family member of filariasis sufferer. Data was collected using in-depth interview to explore the local knowledge of the community about filariasis, its etiology, the symptoms and characteristics of filariasis, and how they respond; while observations were made to see how the daily lives of the Maukaro people, especially those who suffer from filariasis, their interactions and the conditions of their surrounding environment. The study indicates that filariasis is socially understood as a curse from God and ancestors (embu mamo nitu pa'i) for intentionally killing animals during the process of searching for food in the forest or in the fields. Filariasis is locally divided into two characteristics, namely ha'i bou fai (female elephantiasis disease) and ha'i bou aki (male elephantiasis disease). Despite the fact that the characteristics of the disease differ by gender, this difference is more associated with whether or not the disease is chronic rather than differences based on gender, and how they deal with it is also genderless. Ha’i bou can be experienced by anyone regardless of gender. While ha’i bou aki is relatively curable as long as it is adequately treated with good self care, ha'i bou fai has so far non curable yet. However, ha'i bou aki can be increased to ha’i bou fai depending on how the patient maintains and takes care of his/her personal hygiene. The Maukaro people believe that the cause of the disease consists of two, namely rangka atas (relating to God / Du'a ngga'e and air / angi) and rangka bawah (related to land, water and environmental conditions). In relation to ha’i bou, the latter is more dominant than the former, and it is believed that the land, water, and environment each have positive and negative characteristics. Not maintaining the environment is likened to "inviting disease"

“It’s the Matter of One’s Feeling:” Gender, Desire and Identity among Female Same-Sex Relationship in Globalised South Sulawesi

Fokus dalam artikel ini adalah pada isu gender, seksualitas dan identitas diantara lesbian di Makassar (Sulawesi Selatan). Diskusi dalam artikel ini menyangkut bagaimana perempuan 'menjadi lesbian', bagaimana mereka mengkonseptualisasikan diri hunter dan lines, bagaimana lesbian menegosiasikan identitas gender mereka dalam konteks norma heteroseksual yang dominan, dan bagaimana seks dan seksualitas ditampilkan. Ini diillustrasikan dengan sejumlah studi kasus dari interaksi dengan hunter dan lines. Argumentasi dalam artikel ini adalah bahwa posisi subjektivitas lesbian telah secara relatif dipengaruhi oleh diskursus global. Akan tetapi, hunter dan lines menciptakan norma-norma unik berdasarkan norma-norma orang-orang di sekitar mereka (seperti 'budaya pop, agama, keluarga, media massa dll.). Kata kunci: Lesbian, hunter, lines, feminin, maskulin, gender, seksualitas, identitas.&nbsp

Siri’, Gender, and Sexuality among the Bugis in South Sulawesi

Tulisan ini mengkaji mengenai seks, gender, dan siri' dalam budaya Bugis. Tulisan memerikan bagaimana gender dan seksualitas dipengaruhi oleh norma-norma adat yang berasal daritradisi tulisan, pepatah dan nasihat, serta menunjukkan beberapa studi kasus hasil penelitian etnografi di Sulawesi Selatan. Siri' (kehormatan/rasa malu) merupakan sebuah konsep mendasar dalam kehidupan masyarakat Bugis. Bagi orang Bugis, perempuan dipandang sebagai simbol dari siri' keluarga dan berkaitan dengan konsep laki-laki yaitu ' bi' (perilaku yang tepat). Akibatnya, perempuan harus dipantau secara ketat dan perilaku mereka tidak hanya diawasi oleh orangtua, tetapi juga oleh anggota keluarga dekat dan jauh atau bahkan oleh anggota-anggota masyarakat sekitar, yang lebih tepat disebut sebagai tomasiri' (orang yang bertanggung jawab menjaga siri' keluarga). Kenyataan ini didukung oleh adat Bugis yaitu seorang perempuan harus selalu di bawah perlindungan seseorang. Jika ia lajang,berapa pun usianya, ia berada dalam pengasuhan dan perlindungan orangtuanya, saudara laki-laki (bila ada), dan/atau kerabat laki-laki lainnya; ketika ia menikah, ia berada dibawah perlindungan suaminya. Kekuasaan parental ditransformasikan menjadi kekuasaan konjugal dan dialihkan kepada suaminya. Tulisan ini menggali bagaimana siri' berinteraksi dengan dan memperkuat identitas-identitas gender dan hubungan kekuasaan yang membentuk seksualitas perempuan dan laki-laki Bugis.   Key words: Siri'; gender; sexuality; the Buginese culture; social control

Antropologi Feminis: Etnografi, Relasi Gender dan Relativisme Budaya di Indonesia

"Antropologi feminis dewasa ini merupakan perkembangan dari antropologi wanita di tahun 1970-an. Jika antropologi wanita subyeknya adalah perempuan, maka antropologi feminis subyeknya bukan saja perempuan, tapi juga laki-laki. Ini karena pokok pembicaraan dalam bidang ilmu ini tidak saja 'untuk perempuan' (for women), tetapi juga berbicara secara ekstensif 'tentang perempuan' (about women). Para antropolog feminis kontemporer menunjukkan, bahwa gender merupakan konsep analitik yang penting (McGee dan Warms 1996:392). Istilah ini popular digunakan pada tahun 1980an, dan banyak ditemukan dalam tulisan-tulisan antropolog sosial dan budaya, yang digunakan untuk merujuk pada hubungan perempuan dan laki-laki, serta bagaimana konstruksi dari kategori ini (Pine 1996:253).