Dawir's Animism

The 2016 Ristoja survey was conducted in 11 provinces. Hattra served as 102 informants: 20 were over 61 years old, 67 were aged 41-60, and 15 were under 40. 85.3% of the Hattra had more than 10 years of knowledge.

This situation is closely related to Hattra's efforts to find and develop malaria remedies. The herbal remedies data can also be further utilized to support the sustainable development goal of ending the malaria epidemic by 2030. Some medicinal plants, such as tinang bark and pasak bumi (early pasak bumi), are difficult to find and are even imported from Kalimantan. In 2011, the Edera district was divided into three: Edera, Syahcame, and Bamgi.

The seven villages and sub-districts mentioned above are Bade, Geturki, Mememu, Gimikiya, Banamepe, Yodom, and Isyaman. Tab means sun, and fatjich means shade, calm, prosperity, and peace. Youtefa Bay is also called Fatjich, meaning calm bay.

The area is a mountainous valley flanked by hills with generally steep cliffs. Several peaks tower above 4,000 meters, including Trikora Peak at 4,700 meters above sea level. However, there are swamps that never dry out, namely the Bidnew and Vomu swamps. In the Abenaho district, temperatures range from minus 4 to minus 11°C.

The Manirem ethnic group is led by an ondoafi, the highest traditional leader in the entire Tabi region. He oversees several clan/tribe heads, such as the Dawir. This ethnic group is one of six ethnic groups inhabiting the Bintang Mountains region.

The land and its natural habitat are viewed as a place for living, gardening, hunting, and burial, as well as for ancestral spirits. Therefore, some locations, such as caves, mountains, waterfalls, and cemeteries, are considered sacred. Some of the ornaments and motifs frequently used and the main theme are based on the ancestral ancestors of their tribe, commonly called mbis. However, other motifs resembling boats (wuramon) are also frequently encountered, which they believe symbolize the spirit boats that carry their ancestors to the afterlife.

For them, wood carving is more of a manifestation of their rituals to commemorate the spirits of their ancestors. According to their beliefs, the ancestral gods once landed on earth somewhere deep in the mountains. The carvings are in the form of sacred ancestral or animal patterns. To this day, this tribe still maintains traditions by utilizing surrounding plants for medicinal purposes, preserving their ancestral heritage.

The world created by Atangki is divided into several essential elements: humans, animals, plants, spirits, and all inanimate objects. Belief in God Almighty is manifested through belief in supernatural powers, such as animism, the belief in inanimate objects with souls, and dynamism, the belief in moving objects. In the past, some indigenous communities prohibited inter-ethnic or inter-village marriages, citing ancestral traditions.

Then, with the arrival of Buddhism, Islam, Christianity, and Confucianism, cultural and religious upheaval was inevitable. Ancestor worship remains a common practice, even though most people have converted to Catholicism and Christianity. Catholicism and Christianity are the result of missionary practices brought by Dutch missionaries.

The Auyu are one of the largest ethnic groups in Mappi Regency that still maintain their ancestral heritage. The Vind are an ethnic group in Senggi Village, Keerom Regency. Vind are defined as friendly and fearful of evil.

The use of medicinal plants by the Vind tribe is a legacy passed down from generation to generation, although some medicinal plants are becoming increasingly difficult to find. Observations of the Sumber Baba ethnic village revealed five hattras within five villages: Nunsembai, Mereruni, Wabompi, Dawai, and Sere. Impressions of these three ethnic groups, made in 1903 by the Wichman expedition team, indicated that the region was fertile and favorable for human habitation, contributing to prosperity.

This research focused on the Amungme ethnic group in Mimika Regency. The Amungme population, particularly those from the Jayawijaya mountains, have received housing and plantation land from PTFI. We obtained this information upon our first visit to Timika and met with the Damal Bureau at the Amungme & Kamoro Community Development Institute.

The Amungme are also called Amungsa, meaning a high, sloping, cloud-shrouded place. Magaboarat Negel Jombei Peibei, as the Amungme ethnic group calls itTheir ancestral homeland. According to Tepi Komangal, a member of the Damal Bureau, the Damal and Amungme tribes share a common ancestor.

Historically, the Damal and Amungme tribes are considered brothers and sisters, sharing a common ancestor, as mentioned above. One tribe in Lanny Jaya Regency that still upholds this ancestral heritage is the Lani. However, the myth surrounding their origins, in all versions, generally states that the ancestors of the Dani ethnic group were a male and female pair who emerged from the earth in a specific location, then reproduced and spread to various regions inhabited by the Dani ethnic group to this day.

The Dani themselves refuse to use this name and call themselves Pallymeke, meaning "we are the people of the Baliem Valley." Various colloquial dialects, considered by their speakers to be distinctive characteristics, divide the entire Dani ethnic group into sub-ethnic groups. For example, the Nduga dialect spoken by residents of Kurima sub-district; the Lani dialect spoken by residents of Makki, Tiom, Karubaga, Bokondini, Kelila, Mulia, and Ilaga districts; and the walek/mukako dialect spoken by residents of Wamena and Kurulu and Assologaima districts.

The Dani's indigenous beliefs are animistic, with a focus on the worship of ancestral spirits, who are believed to possess supernatural powers called atou. The Yali ethnic group inhabits Yalimo Regency. To this day, they still highly value the arts and culture inherited from their ancestors.

In the mythology of the Asmat people, who live in Flamingo Bay, for example, the god is called Fumeripitsy. Although the carvings are not clearly patterned, each carving depicts the greatness of the Asmat people and their deep respect for their ancestors. To this day, the Sawi tribe still maintains their traditional culture and customs, which have been passed down through generations. This is clearly evident, and is related to the RISTOJA event. It's difficult to accept outsiders into their lives unceremoniously. This was evident when the Puldat team visited several villages in the Pantai Kasuari district.

The Citak ethnic group is geographically located at 137'20"-42'3" East Longitude and 5-9'12.7" South Latitude. The Citak people, along with other groups in the southwest art and style region, still exhibit their own distinctive characteristics, such as language and some cultural aspects, despite similarities. To the southeast, the Sawuy and Kaigiri tribes live.

We will present a depiction of the Ngalum people through a portrait of the Oksibil district, one of the Ngalum people's traditional territories. Long before the introduction of modern medicine, the Ngalum people have known ways of self-healing and maintaining their health from their ancestors. Before the arrival of Christianity and Islam in Jayapura, the Tobati people still practiced animism.

The Tobati people's conical or pyramid-shaped roofs represent a symbol of respect for their ancestors and a way to draw them closer to God. Ahwal Syakhshiyah study program, Faculty of Islamic Studies, Muhammadiyah University, Makassar. A genealogical legal community is a social entity that A regular system, where members are bound by a common lineage from a common ancestor, either directly through blood relations or indirectly through marriage or customary ties.

In Arab society during the Jahiliyah era, committing a crime against another person resulting in murder was often the cause of war between members of one tribe. Literally, qishash is a derivative of qashsha yaqushshuqashshan wa qashashan, which means to cut, approach, tell, follow, and retaliate. In Lampung customary law, inheritance matters are governed by a male majority system.

At the same time, Cirebon is known for its religious courts, which regulate customary violations and other matters not covered by religious courts. The Cilaga courts handle economic matters, trade, buying and selling, and debt. Legal associations in Java can be seen in Javanese villages, where legal associations consist of a group of people with a fixed structure, management, territory, and property, acting as a unified entity against the outside world, and the village cannot be dissolved. Therefore, if we observe that no In the codification of customary law, most are unwritten, although some are, such as the awig (traditional law) in Bali.

Customary law, in the sense of custom, has existed since the reign of Sultan Iskandar Muda in Aceh Darussalam from 1607 to 1636. This law, known as the Makuta Alam & Safinatul Hukkam Fi Takhlisil Khassam, was written by Jalaluddin bin Syeh Muhammad Kamaluddin, son of the Kadhi Baginda Katib of Tyrussan, on the orders of Sultan Alaiddin Jihan Syah. In its preamble, it states that judges must consider Islamic law, customary law, and resam (religious law) when examining cases.Customary law differs from other legal systems in the world, such as civil law/continental European law and Islamic law/other legal systems. From 1920 to 1923, a justice department official in Jakarta named Cowan attempted to revive the Civil Code, but this failed.

This was because Japan predominantly implemented military law, while statutory and customary law were largely ignored. These include the 1945 Constitution, regional regulations, and other written laws. Reporting from news.detik.com in 2022, Kluckhohn elaborated on culture.

Reporting from Liputan6.com in 2019, the word "culture" itself comes from the Sanskrit word "budhayah," which is the plural form of "buddhi," meaning mind/reason. Furthermore, in English, the word "culture" is known as "culture," which comes from the Latin word "colore," meaning to organize, cultivate, or work. The ancestral culture of the Indonesian people has been highly respected, preserved, and passed down from generation to generation.

For example, the forest in Tapanuli, where the forest was originally established by a single clan. In Minangkabau, where within a region, the Nagari, there is no distinction between the ruling class. Similarly, in Rejang, several clans reside within a hamlet.

This is also echoed by the indigenous peoples of Indonesia, who are members of the Indigenous Peoples Alliance of the Archipelago. They argue that indigenous peoples are communities with ancestral roots that are passed down through generations, living in a specific geographic area, and possessing distinctive value systems, ideologies, economic, political, cultural, and social contexts. Mutual cooperation, influenced by economic and social conditions, is evident in the Naga village, where the community's role in daily life is influenced by several factors, including the need for food, education, and other necessities. The term "modern" comes from the word "modo," meaning "present."

The term "modern" comes from the word "modo," meaning "present." Developments in the era and the economic structure of local governments have increased the need for non-agricultural land, even in Cianjur Province, which administratively has extensive agricultural areas in several areas. These include the villages of Babakansari, Hegarmanah, Mekarjaya, Panyusuhan, Sindangraja, Sukalyu, Sukamulya, Sukasirna, Salajambe, and Tanjungsari.

According to Hermanto & Hardono S, based on data from the Central Statistics Agency (BPS), the agricultural sector still played a strategic role in generating income for the national economy between 2004 and 2013. Sukaryu Industrial Park officially began operating in 2012. In the development planning forum (Musrenbang), the theme for the 2015 development plan was welfare and public services in the context of economic and social recovery after the COVID-19 pandemic.