Marapu Resisting the Corporation to Protect the Land

Krisharyanto Umbu Deta
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引用次数: 1

Abstract

The establishment of a sugar cane plantation in East Sumba has evoked conflicts and resistance from the local people. The damage to the katoda (sites to perform rituals) portrays one of the other violations causing environmental, cultural, and social damages related to the manipulation of customary land and criminalization of local people. This paper aims to discuss this conflict by accentuating, and also promoting, the paradigm of indigenous religion as a tool to understand the resistance of the Marapu community to protect their land. Indigenous Religion Paradigm implies the inter-subjective relationship between human person and non-human person (nature) in the non-hierarchical cosmology, which carries the commitments of responsibility, ethics, and reciprocity. By using this perspective, this work shows the opposite perspectives of the partnership between the corporation and the local government concerning the economic considerations and Marapu community who maintains their inter-subjective cosmology as opposed to the modern economic view. The land is understood differently by each of them. While the former only grasps the monetary side of the land, the latter religiously perceives the land as sources of life for both human and non-human person and, therefore, protects their land as the commitment to be responsible, ethical, and reciprocal.
玛拉普抵抗公司保护土地
在东松巴建立甘蔗种植园引起了当地人民的冲突和抵制。对katoda(举行仪式的场所)的破坏是造成环境、文化和社会损害的另一种侵犯行为,与操纵习惯土地和将当地人民定为犯罪有关。本文旨在探讨这一冲突,强调并推动土著宗教的范式,作为理解马拉普社区为保护其土地而进行的抵抗的工具。土着宗教范式隐含着非等级宇宙论中人与非人(自然)的主体间关系,它承载着责任、伦理和互惠的承诺。通过使用这一视角,本作品展示了公司与地方政府之间关于经济考虑的伙伴关系的相反视角,以及与现代经济观点相反的维护其主体间宇宙观的Marapu社区。他们对土地的理解各不相同。前者只掌握土地的货币方面,后者在宗教上将土地视为人类和非人类的生命之源,因此,保护他们的土地是负责任的、道德的和互惠的承诺。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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