Interest In Child (Oang Woods) and the Identity of Different

HISTORY OF CULTURE | Interest In Child (Oang Woods) and the Identity of Different  | Jungle people without identity. Impression seems odd. How can one live without identity. Identity is the existence of a person who determines who is and its role in a society. That's why Woods is known why people are so strongly held custom. They even have a tendency to isolate or exclude yourself, both physically and symbolically, to the outside world. World cosmology in the world they are full of hypocrisy and ugliness. Many of the taboos and myths that are created in layers to protect themselves from contact with the outside world.

However the reality anyway there is also The Wilderness mencampok customary. Yes mencampok customary. Throw away the traditional so people who still believe Woods with all the words of his ancestors to mark how the Jungle People who have changed their identity to others. A designation is a very deep meaning. There are impacts and the effects if a person dispose of all the attributes to his Rimbaan. There are a lot of bad luck or a curse will come. And one of the main attributes or characteristics that change the identity of The Jungle to his Rimbaan is to do bediom, or settle kampong life and leave all the attributes kerimbaanya, including the religion of Islam.

 

People passing by motorized peddle Wilderness ojeknya services. The picture of Woods who works in oil palm plantations, paw-ais palm fruit remaining on the streets. As if to slap our shadow image of the profile Jungle People who live to survive the rigors of scours times and maintain the forest. Is this also known as The Jungle?

If we want to answer the question of who the real person's Wilderness. Perhaps it is very easy for us, outsiders, to define it. Simple enough. Look at the way the model, how to dress, language, until the nature of his behavior. Dark skin, wear cawot, and did not dare look at the eyes of strangers. That is our identification, outsiders, about the Jungle People. But apparently not as easy as our shadows how they perceive or define exactly "The Jungle" itself. There are attributes or characteristics they provide to describe or define a person's Wilderness. In this context, I found that this was related to the construction of The Wilderness own identity that can not be separated by their social interactions as an ethnic group. What's The Jungle own relationship with the majority ethnic group in Edinburgh, namely the Malays.

This paper is merely a reflection on the basis of experience and research results that I have when in the midst of the existence of The Wilderness. I tried to capture the turmoil in the Jungle People maintain their identity, whether they are trying to stay afloat by indigenous ancestors and those who later chose to assimilate to the dominant majority and identity. Nothing is wrong and right. All have a reason.

About The Jungle Without Forest

It is ecologically based on research results Warsi (1999), The Jungle found living scattered in three different regions, namely in the area of ??the western province of Jambi (Sumatra's east around the causeway), Bukit 12 National Park (National Park Hill 12), and People jungle living in the northern part of Jambi province, especially in the Park Hill 30 (located on the border between Riau - Jambi).

Jungle people who live in the western province of Jambi or around the causeway east of Sumatra is a sample group of people who can be categorized as Rimba Rimba people who regardless of their forests because they live in areas without forests. They live among oil palm and rubber plantations owned by the transmigrants and villagers. Life mereks pretty pathetic when compared with the group The Wilderness lainnya.Mereka evicted from their land, as the case Kubu People Batuampar area, District Batanghari. They were driven out by PT IKU (Parent Garden Superior) went out from the location of settlements (Independent.26/7/1998).

Unconscious conscious, The Jungle had to adjust to new conditions of the natural environment. Not surprisingly, they began a hard time finding food in the forest and should be forced to seek food in the township Malay (Independent, 14/10/1998). Quality of life is also becoming increasingly they also have declined. This is evident for example in cases of famine in some pockets of the people's camp (Independent, 31/07/1998) or in the notes to the World Bank in 1991 on the findings of a group of people camp have become beggars on the streets and mengelendang dipemukiman-residential community because of the loss of forests as the foundation of their lives (Chatterjee, 1994)

Based on Kevin Bohmer, an analyst with the World Bank, the forest in Jambi province has undergone many changes due to deforestation process (Boehmer 1998:1-2). Based on the record in 1970 Bohmer natural environmental changes in Jambi province changed drastically after the opening program of land to be forest land production (HTI), transmigration settlements, the development of plantation agriculture, and infrastructure improvement projects. The impact of the development activity is uncontrolled forest fires and forest clearing carried out continuously, causing environmental degradation in the lowlands of Jambi.

You could say the Jungle People who live in the western province of Jambi live scattered in some areas inside among the children of Batang Hari River, River Tembesi, Trunk Merangin, and the border of South Sumatra. In contrast to the natural condition of lowland forest in Jambi province and the northern hill region 12, which is at the western forest of Jambi has been lost is replaced by oil palm plantations, transmigration sites, and rubber plantations Malay community. Expansive patterns of rubber plantations helped exacerbate the degradation of forests is also ample Woods pushed his lead man. They do not have a choice in berpencaharian. For those who still have land just rely on the results of rubber alone.

But whether people without forest Jungle we call this the Jungle People who walk without identity? Apparently not. With all the limitations they were still trying to maintain the identity of all its Rimbaan while wearing kesukubangsaannya attributes. For example, as I see is how they stay alive moving from one to sususongan susudongan another. Or still they try to keep a distance with a stranger. In fact they still are not keen to move into an Islamic faith.

Unlike was the case with people who live in TN Forest Hill 12, which still has a forest as a source of livelihood. There is a group of people known in TN Forest Hill 12 as the group People Hot Water Wilderness. The existence of the group does have its own uniqueness. Unlike other Jungle People on the Mount 12 who live in the woods and tried to limit the intensity of the relationship with the outside world, The Jungle Hot Water village even show different characteristics. You could say they are more like the hamlet or village people generally if the arguably so. Almost no visible signs that they are Jungle People in general. They TSM kampong life and side by side with people from other ethnic groups. They live berinduk in local villages, and to know suaru and life like other common people. Of course with all its effects. As such they are also familiar with gambling and drinking, and not infrequently show a disturbing criminal behavior. A group that assessed many parties have a lot to the community acculturated migrants. (Sandbukt & Warsi.1998 :17-18).

The Jungle Hot Water Group is a group of children have children of deceased Tumenggung Besiring. Hot Water is a residential village TSM (Transmigration Swakarsa Mandiri) that diprakarsi by the Ministry of Social Affairs, Deptrans, and PT. SAL for all people in the Black Water Forest. Of the few that exist on the Hill 12, only two groups that are willing, the group Besiring and Italic.

The purpose of this program is to invite people who are still in a state Wilderness backwardness, whether it be a place of their old habits and become better aware of their good and is so changed from the old habits for the better through oil development program. MOSA see oil is one of development activities that can be used to improve their lives. Ministry of Social Affairs contributes to fostering and jadup (living allowance) for settlement dwellers for a year, the Deptrans contribute to the construction of houses, and the PT. SAL contributes to land settlement and oil palm plantations are ready for another panen.Sarana diperkampungan also built this mosque and the hall. For MOSA coaching hire two teachers of religion of this kampong.

And it seems the program "civilizing" was quite successful. They finally agreed to leave all these attributes with respect to the world yantg The Wilderness and replaced it with new attributes. The new attributes, among others, by replacing the search pattern, the hunting and looking for a side dish in the forest gave way to get involved in oil palm plantations. They do not want and the time to find sweet taboo forests or hunting animals to eat just a side dish. Then change the pattern of life that are tailored to people's lives like other villages. The most obvious of these attributes is to mimic the behavior of all the attributes of the village generally. Starting from how to dress, the pattern of daily life, the pattern of community life, to how to find entertainment. So do not be surprised if you see lots of motorcycles Jungle People are milling about. Moreover, if the local village market day arrives. The Wilderness motorcycle taxi-motorcycles compete for customers. At first glance seems odd. As we turned a flashback image of the profile of people who lived Woods desperately membertahankan forest and trying to survive memelihar indigenous ancestors.

Religion As Identity Key Attributes

One of the primary key of the attribute to be called The Jungle is a real religion or not. Religion in this case I interpret as a set of rules and regulations that govern man's relationship with the unseen world, especially with his Lord, regulate human relationships with other humans, and humans with their environment. In this definition, religion is seen as a doctrine or sacred texts, while relationships with humans who believe in religion and in particular the activities of religious people are not covered by the definition (Suparlan.1994: xvi). However, in interpreting and understanding the meanings contained in the teachings in the sacred text, the followers of the religion in question using their culture as a reference. Consciously or unconsciously, their interpretation of the results it becomes part of the systems of knowledge and belief, or culture, which has been they have about themselves and the world or the environment in which they live, and consciously or unconsciously their interpretation of the results it becomes part of the system knowledge and belief-systems, or cultures that have they have about themselves and the world or the environment in which they live, and consciously or unconsciously their interpretation of the results it becomes religious beliefs that guide the sacred or holy of culture or to their lives.

In other words, the interpretation of their religious beliefs are manifested as a culture they already have. We can say religious beliefs as a culture, when culture is defined as a guide for life that contains the knowledge and beliefs, which are used to deal with the environment and all its contents to be used by the perpetrators in meeting the needs of his life as a human being. (Suparlan.1994: xvi). In real life everyday, something supporters can understand each culture by using the symbols they use in and through communication that apply in their social lives. While the sacred symbols or sacred, used in religious life in man related to God or the unseen world which became part of the confidence of his faith.

Islamic stronghold of Hot Water for People is a religion for the better. He is a religion that will menebuy duso (atone) for all actions and behaviors that they do in the past. When I asked one of his Jungle People who had converted to Islam, Toha (Arbor), he replied that he wanted to repent and return to the right path. He later said that their life was far from good and many beduso (sinful). They felt he had done all the prohibitions of Islam and ruled by this that makes them sinful. "How not kakok. Kamia makon Bebi, hoppi bersholat. All dipantong Samo agamo kamia makon Islam. "(How could I not a sister. We eat pork, not bersolat. Dipantangkan by All what we ate all Muslims). According to them what they've done so far is far from good. He then menyontohkan citing violations committed by so-called People's camp beduso.

Violations, among others, he is eating foods that are forbidden by Islam, to live without clothes wearing only cawot course, rainforest filled with disgust and away from health, and do not worship the one God. Again I ask how do you know about all that. He then replied that that village people (Malays) who told him. Because that's what makes him and his family decided to move their relatives settled.

Toha statement on Islam is also justified by Mr. Tarib, a Tumenggung The Wilderness is known traditional strong holds. He said that Islam is a religion is good to atone for sin. But unlike Besiring and relatives who moved to Islam, he prefers not to come into Islam because Islam says it is customary People Light. Islam is not the indigenous people's camp. He said that the man who converted to Islam faction was among those who violated adat (customary mencampok) for trying to confuse the world of Light and The World of the faction which actually has clear limits. Kubu people dwells the forest and the light of life in the village. If a person enters the world of man's camp and the People Light Light into the forest then the world will soon end. He menyontohkan with the case-betino betino Kubu People of Hot Water. If the first of the betino People can not see the world the Light so that a jenangpun if it comes, they have to hide. Similarly, when meeting with strangers, they would run into the woods behind the big trees. But times have turned. In fact, women are now revealing himself. "Kinia becampur Galo, kemano ndok nglebot bae, betemu bright people, halom becubo was stirring .." (Today it all mixed up. Where the dead end, meet The Light. Nature has become mixed up).

What happened then they tried to shed his old attributes with the attributes of Islam. Such as swapping their name to the name of Islam. Or keep their homes from pigs, the women wear the hijab, circumcision for men, and also the Koran. Essentially they are trying to avoid any restrictions that exist in Islam. But is it true that complies with that? in fact they also do the gambling and drinking, as well as find a pig as a side dish. And they do in secret from his village cleric.

The Jungle identity between Assimilation and Self Exclusion

As already highlighted earlier that the root of all problems of identity Jungle People do not get out how exactly the pattern of their relationship or social interaction with groups or other groups, outside of their world. No doubt, like the other minority tribes, The Woods experience unpleasant treatment from the wider community, even from the state though. Picture of minority ethnic groups as happened in the Wilderness The treatment is a real picture of the domination of minorities by the majority ethnic group. These problems have been experienced for centuries by ethnic minority groups in Southeast Asia. Conquest and domination by colonial powers and by other community groups. Problems even more urgent and pressing common problems they faced was the relocation of settlements, the process of cultural and social impoverishment and disintegration of the group as a result of the demands of the outside world will be the exploration of natural resources. They were knocked out of the world or its forests by industrial processes that are sometimes supported by the state with reasons for wanting to improve and modernize their (Ghee and Gomes 1993:3).

As a minority ethnic group, Jungle People have different treatments. They also feel themselves as victims of collective discrimination from the wider community in Edinburgh. Discriminatory process is for example can be seen in the treatment and the general public view in Edinburgh on Jungle People. By the people of Jambi, The Jungle is known as an ethnic group is synonymous with ignorance, poverty, backwardness, and the lives of isolated, both geographically and culturally. The thought that The Jungle was a stubborn and unwilling to obey rules that are a real understanding in Edinburgh society.

In this case the Forest People experience the process of domination by The Malays, as the majority ethnic group in Edinburgh. This dominance of the process they experience both culturally, economically, and politically, as well as performed since centuries. And the dominance is also reflected in the social structure that binds these two ethnic groups (Sandbukt 2000:39).

People hire People Malay Jungle to find resources in the forest and rubber tapping owned by them. Malay people take advantage of the ability of the Jungle People to get the commodity of natural resources through the devices of rules that govern the position and duties of each person as well as the ethnic group concerned. These rules are based on key principles Jambi Malay sultanate of principled transfer of up invaded and invaded up penuntung fall down. The principle of taxation which aims to reinforce the flow distribution of goods (commodities and taxes), either from upstream (inland) to the downstream area (coastal) and vice versa.

The rules mentioned above then becomes the reference within which contains the status and role of how the relationship should be executed by both parties in a socially interact. These rules are then absorbed in the structure of the relationship between Woods and People People Malays who form a pattern, and embodied in social institutions and the economy that there are well established. In the context of inter-ethnic relations, the ascriptive nature of the two ethnic groups in the end then forms a structural order of the appropriate relationship with the original status where can we see as an unequal relationship and tend to be exploitative (Eidheim 1980:43).

Basis status of both ethnic groups, the Forest People and The Malays, then became an ascriptive character traits that form a relationship that was in my nature-dominant minority. In the sense of a relationship that is not balanced and aligned. Own inter-ethnic relations is a relationship that resulted from the existence of relationships between people or different groups sukubangsanya. In this connection, each party is identified with each other and identify themselves each to each other by referring to the ethnic and cultural sukubangsanya. (Suparlan 2004: VII).

Own country that we expect as the protector of all ethnic groups in Indonesia were also marginalized groups as well as ethnic minority with its policies that are not on their side. Minority ethnic groups can be viewed as a social class which has the power of the weak and is unable to affect the existing social system diwilayahnya (Suparlan 2004:115).

It appears for instance how they despise culture Jungle People. The attachment to the traditional stronghold of powerful traditions regarded as one of the main factors which cause why the People's camp to be poor, ignorant, and backward. Melangun tradition, nomadic lifestyle, and culture of lazy man regarded as cultural patterns that hinder the construction camp. According to one measure of progress MOSA community life is a stable life which manifested in the form of a persistent pattern of settlement. Similarly, the tradition of the nomadic Kubu people who move around looking for natural resources that exist in the woods. For MOSA with a tradition like this is difficult for the government to advance the lives of people camp where one basically is how to stabilize them in permanent settlements first. (Sitepu.1993 :2-3).

In the process of domination, the treatment of the dominant group against ethnic minority groups showed a different attitude. Different treatment also raises the responses of minority ethnic groups are different (Alberto Gomes 1993:3) To paraphrase Louis Wirth, in the process of social relations between dominant-minority minority groups will bring up the response of different treatments based on wider community as the dominant group against minorities (Wirth 1945:347) ..

One is the choice for mengassimilasi themselves against the more dominant ethnic groups. They will try to assimilate themselves (assimilation) to be like the dominant group, by removing the features that a minority identity attributes and replace them with traits that refer to the dominant group;

And it seems the choice to assimilate themselves (assimilation) to be like the dominant group is the choice of the people who choose to bediom jungle that is by eliminating the features that a minority identity attributes and replace them with traits that refer to the dominant group. The Jungle effort to change the identity is part of the process asimilisi them to the majority Malay culture which is considered higher. They tried to remove the attributes or traits to his Jungle. But instead of their identity as a person becomes lost Wilderness melt on the identity of the majority, instead emerged a new identity Jungle People who have attributes different from before.

The Jungle identity that carries the attribute "modern" and "civilized", in the public eye glass. They themselves are aware that there can be fully accepted by outsiders, and especially by the Malay community. Then why not raised a different identity Jungle People. Activation of these ethnic identities have implications to the exploitation and use of symbols and cultural behaviors appropriate to their situation and can be manipulated for economic interests, political, and social actor. (Mulyana.2000: 156).

This is different such as that done by the group The Wilderness Hill 12 others in which they decided to keep its identity is closely related to life in the forest. Both are done physically, by keeping a distance and stay away into the woods, or perform symbolic exclusion as practiced Tarib group while maintaining the existence of symbols or attributes in accordance with the Forest People ancestors. At least not as he had imagined before culture The Jungle, as bequeathed by his parents to him. By playing well identitasnnya, Jungle People can improve their social status or position in the wider society.

Source By: http://etnobudaya.net/2007/12/27/orang-rimba-dan-wujud-imaji-identitas-yang-berbeda-2/