UMBARA Indonesian Journal of Anthropology is a peer-reviewed and open access journal covering variety of topics in anthropology and it subdisciplines, such as (but not limited to) linguistic anthropology, medical anthropology, political anthropology, anthropology of gender and sexuality, ethnicity, anthropology of development, religion, kinship, digital and visual anthropology, ethno-ecology, ethnobotany, economic anthropology, tourism anthropology, anthropology of art, and more. UMBARA invites both established as well as young scholars to present their research results, theoretical and methodical discussions. Articles can be submitted in Indonesian and English. e-ISSN: 2528-1569 p-ISSN: 2528-2115
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PEREMPUAN, AWIG-AWIG, DAN KETIMPANGAN GENDER DI DUSUN WISATA ADAT SADE, LOMBOK
Penelitian ini membahas mengenai hubungan yang terjalin antara awig-awig, pariwisata, dan posisi perempuan di Dusun Wisata Adat Sade, Lombok. Dengan menggunakan pendekatan etnografi feminis, penelitian ini mengkaji bagaimana nilai-nilai adat membentuk pembagian peran dan ruang bagi perempuan di tengah transformasi ekonomi akibat pariwisata. Data dikumpulkan melalui observasi partisipan dan wawancara mendalam dengan perempuan penenun dan pelaku pariwisata lokal. Temuan penelitian menunjukkan bahwa awig-awig berperan sebagai sistem pengatur tubuh dan perilaku perempuan, yang dilegitimasi sebagai bentuk perlindungan moral namun juga membatasi agensi perempuan. Meskipun demikian, keterlibatan perempuan dalam kegiatan pariwisata membuka ruang ekonomi baru yang memungkinkan negosiasi terhadap struktur patriarki adat. Melalui kerangka gender order (Connell, 1987) dan ambiguous empowerment (Cole, 2018), artikel ini memperlihatkan bahwa posisi perempuan Sade bersifat ambivalen. Perempuan memperoleh kemandirian ekonomi tanpa sepenuhnya bebas dari kendali norma adat. Kajian ini memberikan kontribusi pada diskursus antropologi gender dan pariwisata dengan menyoroti bagaimana adat dan ekonomi wisata dapat saling menopang dalam membentuk tatanan gender lokal. Kata kunci: awig-awig, gender order, perempuan adat, pariwisata, etnografi.
Desakralisasi Tari Sodoran dalam Ritual Yadnya Karo: Transformasi Makna dan Identitas Budaya Masyarakat Adat Tengger
Penelitian ini bertujuan untuk mengupas Tari Sodoran dalam konteks desakralisasi sebagai salah satu bentuk transformasi budaya di masyarakat adat Tengger, Probolinggo, Jawa Timur. Tari Sodoran merupakan bagian integral dari ritual Yadnya Karo, yang berfungsi sebagai media komunikasi simbolik antara manusia, leluhur, dan kekuatan spiritual. Namun, seiring dengan perkembangan modernisasi, ritual ini mengalami perubahan makna dan fungsi yang ditandai dengan pergeseran konteks pertunjukan ke ranah publik dan pariwisata. Fenomena tersebut memperlihatkan terjadinya desakralisasi, yaitu pergeseran dari nilai-nilai sakral menuju profanisasi dan komodifikasi budaya. Pendekatan penelitian yang digunakan adalah kualitatif dengan perspektif antropologi simbolik untuk menyingkap hubungan antara bentuk, fungsi, dan makna tari dalam konteks budaya masyarakat Tengger. Hasil penelitian menunjukkan bahwa Tari Sodoran tidak hanya berfungsi sebagai pertunjukan estetis, tetapi juga sebagai representasi kosmologi sangkan paraning dumadi yang mencerminkan pandangan hidup masyarakat Tengger tentang harmoni antara manusia, alam, dan leluhur. Proses desakralisasi terjadi melalui tiga bentuk utama: perubahan konteks performatif, pergeseran makna simbolik, dan munculnya interpretasi baru terhadap fungsi tari dalam ranah sosial modern. Meskipun demikian, masyarakat Tengger tetap mempertahankan esensi sakral Tari Sodoran melalui mekanisme seleksi adat, pelestarian simbol-simbol utama, dan upaya reinterpretasi nilai-nilai spiritual agar tetap relevan dengan zaman. Kata Kunci: Tari Sodoran, desakralisasi, Yadnya Karo, masyarakat Tengger
Tantangan Duta GenRe sebagai Agen Advokasi Isu Kesehatan Reproduksi Remaja di Sleman, DIY
As agents of KEMENDUKBANGGA/BKKBN in the mission of population regulation, Duta GenRe (Youth Generation Planning Ambassadors) occupy a strategic position in shaping youth awareness of reproductive health and bodily autonomy. While undergoing their own psychosocial development and identity formation, these adolescents are expected to become active agents in the biopolitical effort to prevent the Triad KRR. Their role is vital to achieving national goals of Indonesia Emas 2045 and aligning with global commitments under the Sustainable Development Goals (SDGs), particularly in good health and well-being. This study, employing a qualitative ethnographic approach in Sleman, identifies the multidimensional challenges faced by Duta GenRe, including societal taboos surrounding sexual and reproductive health, and internalized norms of masculinity that hinder open discourse. The prevalence of risky sexual behavior in Sleman—the so-called “Student City”—adds another layer of complexity. Notably, contradictions arise when some ambassadors themselves engage in behaviors they are meant to prevent, revealing tensions between personal identity, institutional expectations, and public representation. To move forward, synergy across societal sectors must be strengthened, with support systems that go beyond symbolic recognition. Meaningful change requires empowering young people with accurate knowledge, safe spaces, and a critical, inclusive approach to reproductive rights. Only then can we ensure a generation that contributes responsibly to a healthier and more equitable Indonesia.
Moralitas dan Etika Konsumsi VS Gaya Hidup Anak Muda dalam Tren “Buy Now Pay Later”
This study explores how moral values, social pressures, and digital culture shape young people's consumption behavior through PayLater services in Indonesia. Using a qualitative descriptive approach with a netnographic method, the research analyzed 29 social media posts from X (formerly Twitter) containing narratives related to experiences, moral justification, and emotions surrounding PayLater use. The findings reveal that PayLater is not merely a financial tool but a medium of social participation and symbolic identity formation. Young users often justify their indebtedness as acts of self-care, reward, or emotional recovery, reflecting a flexible moral framework shaped by digital narratives. Moreover, social validation and Fear of Missing Out (FOMO) drive individuals to engage in consumption as a form of belonging. Humor, memes, and viral hashtags such as #PaylaterWarrior play a crucial role in normalizing debt-based consumption, transforming financial anxiety into collective cultural expression. Thus, the PayLater phenomenon illustrates how debt becomes moralized, aestheticized, and socially legitimate within the digital youth culture.
Reproduksi Living Heritage dan Regenerasi Komunitas Batik Rifa’iyah
This study aims to explain the reproduction process of the living heritage of Rifa’iyah Batik in Batang Regency using Pierre Bourdieu’s theory of reproduction. The research uses qualitative methods with a descriptive design. Informants were selected through a snowball sampling technique involving senior batik artisans and younger artisans. Data were collected through participant observation, in-depth interviews, and documentation, and then analyzed using Miles and Huberman’s interactive analysis model. The findings show that the reproduction of living heritage within the Rifa’iyah Batik Community is rooted in the formation of a religious habitus instilled since childhood through spiritual habituation within the family and community environment. This habitus fosters attitudes of patience, meticulousness, and the interpretation of batik-making as an activity of spiritual value. The transmission of cultural capital becomes a key element in the sustainability of Rifa’iyah Batik. Cultural capital is manifested through the inheritance of technical skills in canting work and mastery of motif composition, which are acquired through repeated practice. Objectified cultural capital is reflected in Rifa’iyah Batik motifs such as Banji, Pelo Ati, Kawung Ndok, and Kitiran, which contain the symbolic values of KH. Ahmad Rifa’i’s teachings. Meanwhile, the field is formed within the family and within the community.