Proceeding - Universitas Halu Oleo

Proceeding
Celebes International Conference on Diversity
of Wallacea’s Line (CICDWL 2015)
Penyunting
Dr. Sahadev Sharma (Hawaii University, USA)
Dr. Rashila Deshar (Tribuvan University, Nepal)
Prof. Dr. Ir. H. Usman Rianse, M.S. (Universitas Halu Oleo)
Prof. Dr. Yonny Kusmaryono (ITB, Indonesia)
Dr. Muhammad Zamrun F. S.Si., M.Si., M.Sc. (Universitas Halu Oleo)
Dr. Analuddin, S.Si., M.Si., M.Sc. (Universitas Halu Oleo)
Prof. Dr. Idin Sahidin (Universitas Halu Oleo, Indonesia)
Dr. La Ode Ngkoimani, S.Pd., M.Si. (Universitas Halu Oleo)
Dr. Eng. Jamhir Safani (Universitas Halu Oleo)
Dr. Asrul Sani, M.Sc. (Universitas Halu Oleo)
Dr. Jamili, M.Si. (Universitas Halu Oleo)
La Ode Nggawu, S.Pd., M.Si. (Universitas Halu Oleo)
Adi Karya, S.Si., M.Sc.
Saban Rahim, S.Si., M.P.W.
Unhalu Press
Kendari, Oktober 2015
ii
Proceeding
Celebes International Conference on Diversity of Wallacea’s Line
© Unhalu Press
Diterbitkan pertama kali 2015
oleh Unhalu Press
Kampus Hijau Bumi Tridarma
Jl. H.E.A. Mokodompit, Kendari 93231
e-mail : zanzarafli@gmail.com
Penyunting
Dr. Sahadev Sharma (Hawaii University, USA)
Dr. Rashila Deshar (Tribuvan University, Nepal)
Prof. Dr. Ir. H. Usman Rianse, M.S. (Universitas Halu Oleo)
Prof. Dr. Yonny Kusmaryono (ITB, Indonesia)
Dr. Muhammad Zamrun F. S.Si., M.Si., M.Sc. (Universitas Halu Oleo)
Dr. Analuddin, S.Si., M.Si., M.Sc. (Universitas Halu Oleo)
Prof. Dr. Idin Sahidin (Universitas Halu Oleo, Indonesia)
Dr. La Ode Ngkoimani, S.Pd., M.Si. (Universitas Halu Oleo)
Dr. Eng. Jamhir Safani (Universitas Halu Oleo)
Dr. Asrul Sani, M.Sc. (Universitas Halu Oleo)
Dr. Jamili, M.Si. (Universitas Halu Oleo)
La Ode Nggawu, S.Pd., M.Si. (Universitas Halu Oleo)
Adi Karya, S.Si., M.Sc.
Saban Rahim, S.Si., M.P.W.
Undang-Undang republic Indonesia Nomor 19 Tahun 2002 tentang Hak Cipta
Lingkup Hak Cipta
Pasal 2
1. Hak cipta merupakan hak eksklusif bagi pencipta atau pemegang hak Cipta untuk mengumumkan atau memperbanyak Ciptaannya, yang
timbul secara otomatis setelah suatu ciptaan dilahirkan tanpa mengurangi pembatasan menurut peraturan perundang-undangan yang
berlaku.
Ketentuan Pidana
Pasal 72
1. Barang siapa dengan sengaja melanggar dan tanpa hak melakukan perbuatan sebagaimana yang dimaksud Pasal 2Ayat (1) atau Pasal 49
(1) dan Ayat (2) dipidana dengan pidana penjara masing-masing paling singkat 1 (satu) bulan dan/atau denda paling sedikit Rp
1.000.000,00 (satu juta rupiah), ataau pidana penjara paling lama 7 (tujuh) tahun dan/atau denda paling banyak Rp 5.000.000.000,00
(Lima miliar rupiah).
2. Barang siapa dengan sengaja menyiarkan, memamerkan, mengedarkan, atau menjual kepada umum suatu ciptaan atau barang hasil
pelanggaran hak cipta atau hak terkait sebagaimana dimakssud pada Ayat (1) dipidana dengan pidana penjara paling lama 5 (lima) tahun
dan/atau denda paling banyak Rp 500.000.000,00 (lima ratus juta rupiah).
iii
WELCOME MESSAGE FROM THE RECTOR
Assalamualaikum Warahmatullahi Wabarakatuh,
Good Morning,
Ladies and Gentlemen
This is a great pleasure to deliver this welcome remark at the Opening Ceremony of “Celebes International
Conference on Diversity at Wallacea’s Line (CICDWL 2015)”. This seminar will bring us to discuss on the
sustainable management of natural resources, and the participants will share their ideas on solving the natural
resources problem. Let me take this opportunity to express my gratitude and appreciation as well as extend a
cordial welcome to Chariman of MRPTNI, Leaders at Universitas Halu Oleo, all keynote speakers and invited
speaker as well as all of participants of this conference. On behalf of UHO, I wish to express my deep thank in
particular to for all audience. With this seminar, we have time to share our ideas, and take responsibility to save,
and utilize as well as manage the natural resources in this region. Special thank goes to Organizing Committee
of CICDWL 2015, who have put all efforts and time to make this conference a success.
I have been informed by the Organizing Committee that the theme for the CICDWL 2015 is “Sustainable
management on geological, biological and cultural diversities at Wallacea Line toward a millenium era”. I am
very delighted that the Organizing Committee has carefully picked the theme to meet current world issues
related to sustainable management of natural resources at Wallacea’s Line as the center of hot spot biodiversity
of the world.
Wassalamu alaikum warahmatullahi wabarakatuh,
Thank you
Prof. Dr. Ir. H. Usman Rianse, M.S.
Rector of Halu Oleo University
iv
WELCOME MESSAGE FROM THE CHAIRMAN
Assalamualaikum Warahmatullahi Wabarakatuh,
As the chairman of the organizing committee, I would like to welcome all of the participants, speakers, and
honorable guest to the official opening ceremony of the Celebes International Conference On Diversity at
Wallacea’s Line (CICDWL 2015). I am much honored to be a part of an event that mentions the geobiocultural
aspects at Wallacea Line. This conference has participants from the different universities around the Wallacea
Line, and also distinguished keynote speakers from Singapore, India and Thailand. Unfortunately, one of a
keynote speaker (Dr. Rashila from Nepal) was unable to visit this conference due to earthquake in her country.
On behalf of committee, I would like to thank rector of Halu Oleo University, and all of leaders attending this
conference. I also thank the committee members. I hope that this conference will bring positive results for
development future research and collaboration among scientists. I wish this conference inducing the overseas
and Indonesia researchers for establishment the future collaboration research. I wish you have a great time to
discuss each other, and conclude the solution on keeping and managing natural resources for future better life.
Finally, but not the last, I would request your forgiveness if something happen out off our attention.
Wassalamu Allaikum Warahmatullahi Wabarakatuh,
Thank you
Dr. Analuddin
Chairman of CICDWL 2015
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List of Content
Keynote Speakers
Sustainable Management and Connectivity of Wallacea of Marine
Biodiversity
Prof. Dr. Herry Suhardiyanto, M.Sc.
Rector of IPB (President of MRPTNI)
Does the Wallace Line Extend to the Benthos?
A novel test approach to using Planktic and Benthic Foraminifera
Dorinda Ostermann Ruth
(Director of the Geochemical Laboratories, NTU, Singapore)
The Relation Tied Between Indonesia and India
Dr. Gautama Kumar Jaa
Jawaharlal Nehru University, Dehli, India
The Fabrication and Mechanical Properties of Continuous Natural Fiber
Reinforced Thermoplastic Composite
Dr. Anin Memon
Department of Industrial Engineering, Faculty of Engineering,
Rajamangala University of Technology Thunyaburi, Thailand
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1
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1
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2
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3
High Thermal Conductivity of Polymer Composites
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Dr. Wattanaphon Cheeuwawuttipong
Faculty of Engineering, Rajamangala University of Technology Srivijaya,
Songkla, Thailand
The Wallacea Region Around the Coral Triangle Area: Scientific and
Management Challenges
……………….
Jamaluddin Jompa and Muhammad Lukman
Hassanuddin University, Makassar Indonesia
Sustainable Sulawesi in A Biogeographic Perspective
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Johny S. Tasirin,
Sam Ratulangi University, Manado
Changes in Morphometric and Reproductive Parameters and Their
Consequences for Exploited Population of Blood Cockle (Anadara granosa)
from Three Localities in Kupang Bay
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Ricky Gimin
Faculty of Marine Science and Fisheries Nusa Cendana University, Kupang
Indonesia
Coastal Blue Carbon Dynamics Under Combined Effects of Climate Change
and Anthropogenic Pressures
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Dr. Sahadev Sharma
JSPS Fellowship Program, Tokyo Institute of Technology, Tokyo Japan
Coral Assemblages in Karimunjawa Archipelago, Reproductive Activity and
Genetic Variation Indonesia
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Diah Permata Wijayanti
Faculty of Marine Science and Fisheries, Diponegoro University, Indonesia
Terrestrial Biodiversity and Biological Garden
Isolation and Characterization of Cyanobacteria From Paddy fields Area of
Maros and Jeneponto Districts and their Effects on Rice (Oryza sativa L)
Growth
……………….
Oslan Jumadi, Hasan, Haidir Hakim, Muhammad Junda
4
vi
5
6
7
8
9
10 – 17
Isolation of Partial Length Plasma Membrane h+-ATPase Gene from
melastoma affine D. Don
Muzuni, Suharsono, Utut Widyastuti
The Effectiveness of Mixed Isolates of Azotobacter sp. in Stimulating
Vegetative Growth of Local Maize Muna
Andi Nurmas, Ade Suhartono, La Karimuna, Laode Sabaruddin, Andi
Khaeruni
Land Capability Analysis For Sustainable Baubau
Watershed Management
Safril kasim, La ode midi
Characterization of Amylolytic Lactic Acid Bacteria Isolated from "Wikau
Maombo" Fermented
Nurhayani H. Muhiddin and Asmawati Munir
Preparation of Curcumin Nanoparticle by Using Reinforcement Ionic
Gelation Technique
Suryani, Nur Illiyyin Akib, Rahmanpiu, Nina Mutmainnah, Nur Hatidjah
Awaliyah Halid
Abundance and diversity of Anopheles spp mosquito in Saketa village, the
Malaria Endemic Region in South Halmahera
Amirullah and Adi Karya
Phenotypic Diversity of Insect on the Ground Level in Mangrove
Community at Kaledupa Island
Southeast Sulawesi
Suriana, Jamili, and Parakkasi
Molecular Phylogeny and Characteristics of Cytochrome Oxidase Subunit I
(COI) partial gene of Fejervaryacancrivora frog from Tanjung Peropa
Wildlife Cape Southeast Sulawesi
Nasaruddin and Suriana
Tank Model Application On Forest Area And Reeds in Sub DAS Lalindu,
Southeast Sulawesi
Sitti Wirdhana Ahmad
Diversity of Acetic Acid Bacteria During Spontaneous Cocoa Bean
Fermentation in Southeast Sulawesi
Nur Arfa Yanti, Jamili and Prima Endang Susilowati
Antimicrobial Properties and Phytochemical Profile of Methanol Extract of
Katola (Arcangelisia flava L. Merr)
Mistriyani, Sahidin, Yamin
Antibacterial Activity and Phytochemical Screening Some Medicinal Plants
Agil Perdana, Yamin, I Sahidin
Agriflora Diversity of Southeast Sulawesi Indonesia:
Genetic Material Sources for Breeding and Significancies
Suaib
Analysis of Riparian Vegetation at Pattunuang Asue River in Maros South
Sulawesi
Nani Kurnia dan Oslan Jumadi
Identification and anatomical study of mycorrhiza in spathoglottis plicata
blume. Orchid roots from rawa aopa watumohai national park south-east
sulawesi
Rita Ningsih, Ardiansyah, Dinarni
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18 - 24
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25 - 32
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33 - 44
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45 - 52
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53 - 60
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61 - 69
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81 - 93
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94 - 102
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103 - 109
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110 - 117
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118 - 129
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130 - 138
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139 - 147
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148 – 157
Inhibition Test Methanol Extracts Against Candida albicans ATCC 10231
and Phytochemical Screening of Some Medicinal Plants In Southeast
Sulawesi
La Ode Najamuddin Mengkoli, Sahidin, Yamin
Phytochemical screening and antioxidant activity test of some traditional
medicinal plants in the southeast sulawesi
Mario martinus karvin, sahidin, dan yamin
Identification of Medicinal Plants around Tahura Nipa-Nipa Forest (A Case
Study of Farmers Group of Forest Conservation (KTPH) Thrive Village
Alolama Kendari
Niken Pujirahayu, Aldi Arisandi, Lies Indriyani, and Nurhayati Hadjar
Gel Formulation of Lemongrass (Cymbopogon citratus) Essential Oil as
Anti-Inflammatory
Lukita Lestari Nuarianti, Suryani, and Fery Indradewi Armadany
Effect Of Indigenous Mycorrhiza Of Weed To Insect Diversity In
Intercropping System Corn And Peanuts On Marginal Dry Land
Halim, Terry Pakki, Fransiscus S.Rembon
Identification secondary metabolites and antioxidant activity of tandokulo
(kleinhovia hospita l.) Leaf
Fery Indradewi A, Sri Wahyuni, Aderianto
Study Application Local Food Flour Wikau Maombo in substitution Flour
on Zebra Cake Products
Sri Wahyuni, Hermanto , Risna Saeri
Identification of Essential Oil from LeavesPolygonum pulchrum Blumeand
Their Activity as Antibacterial and Antioxidant Agent
Muhammad Nurdin Mustamad, I Sahidin, Yamin
Biological Control Of Black Ladybug (Paraeucosmetus pallicornis) by
Synnematium sp. On Rice Plant
Rahayu M. Terry Pakki, Asniah and Nurjana
Phytochemical Screening Some Plants Traditional Medicine In Southeast
Sulawesi And Its Potential Against Bacteria Salmonella Typhi Yctc
Randi Betteng, I Sahidin, Wahyuni
Anti-diabetic Activity of Ethanolic Flower Extract of Kasumba Turate
(Carthamus tinctorius Linn.) in Glucose-Induced Male Wistar Rats
Sitti Nurnita Saleh, Rini Hamsidi, Henny Kasmawati
Epididymis Sperm Morphology Mice (Mus musculus, L.) After
Administration of Herbal Extracts Beluntas (Pluchea indica Less)
Wa Ode Harlis, Dwi Arinto Adi, La Ode Rahman Hamundu, Resman
Herbaceous Plant and Their Potency in the Dompo-Dompo Jaya Village
South Wawonii District of Konawe Regency South-East Sulawesi
Adam Basrin Saleh, Indrawati, Yusuf Sabilu
Enhancing Agriculture Crops Productivity Through Sustainable Uses of
Biofertilizer Technology and It’s Impacts on Land Use Changes
Karimuna, L, Rahni, N.M., Boer, D.
The Influence of Religion towards Agriculture in Buton
La Nalefo, Muhidin, Bahtiar, Abdul Gafaruddin, Awaluddin Hamzah
Management of Sustainable Natural Resources to Support Sustainable
Development at Wallacea’s line (in the Framework of Watershed Study)
La Ode Alwi, Abdu Rahman Baco, Sitti Marwah
The Performance of The Production and Marketing of Non-Rice Food
Commodity Strategies in Southeast Sulawesi
Laode Geo
viii
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158 - 165
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166 - 173
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174 - 179
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180 - 191
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192 - 195
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196- 199
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200 - 209
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210 - 216
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217 - 220
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221 - 229
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230 - 236
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237 - 240
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241 - 243
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244 - 253
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254 – 262
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263 - 271
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272 - 276
Morphological Characters Appearance of Cacao Plant Clones Specific
Southeast Sulawesi and Superior National
Baharudina dan Muzuni
Ecological Landscape Management of Green Campus at Halu Oleo
University
Zulfikar, Sri Rahmi Inayangsih Piagi, Tufaila Hemon, Usman Rianse and
Kangkuso Analuddin
Diversity Plant as a Etnomedicine for Local Communities of Mamuju Ethnic
at West Sulawesi
Andi Asmawati Azis, St. Fatmah Hiola, St. Faika and Ridwan Said Ahmad
Characteristic of Local Dwarf Banana Cavendish From Southeast Sulawesi
on Shade Condition
Muhidin, Gusti R. Sadimantara and Sitti Leomo
Biological Garden of Halu Oleo University as Collection and Development
Centre Plants Traditional Medicine Southeast Sulawesi Province
Yusuf Sabilu and I Sahidin
Effect of Indigenous Mycorrhiza of Weed to Insect Diversity in
Intercropping System Corn and Peanuts on Marginal Dry Land
Halim, Terry Pakki, Fransiscus S. Rembon
Screening and Characterization of Actinomycetes Producing Antibacterial
Compounds at Several Locations in South Sulawesi
Alimuddin Ali, Pasmawati, Syahrul, Oslan Jumadi
Resistance of Local Rice Cultivars from South Sulawesi And Southeast
Sulawesi to Xanthomonas oryzae pv. Oryzae Causal Agent for Bacterial
Leaf Blight
Andi Khaeruni, Erwin Najamuddin, TeguhWijayanto
Study on Antiinflamatory Effect by In vivo of Curcumin Nanoparticles
Formula Using Reinforcement Ionic Gelation Method
Faichal Benny, Suryani, Wahyuni
Characteristics Study of Maleo Birds Microhabitat (Macrocephalon maleo)
in Rawa Aopa Watumohai National Park (TNRAW) at Southeast Sulawesi
La Ode Adi Parman Rudia, Jamili, Analuddin
Technology Production of Cocopeat From Coconut Coir as Growing Media
to Revegetation Mine Critical Land
Hikmawati, Tasri, Dwiprayogo Wibowo, Maulidiyah
Composition and Diversity Species of Plants on Trees Category in NangaNanga Papalia Protection Forest Area, Kendari Town, Southeast Sulawesi
Province
Muhsin, Indrawati and Wira Rahardi
Marine Biodiversity
The Underwater Explosions Effects on Fish Organ and Tissues Damage
Indriyani Nur
Trend in tannin production and potential uses of mangrove leaves from
Rawa Aopa Watumohai National (RAWN) Park as green tea material
Andi Septiana, Kangkuso Analuddin, Wa Ode Harlis, Jamili, Yuli Suriawati,
Riskawati, Alfirman and Saban Rahim
Modelling on Sustainable Management of Geological, Biological and
Cultural Deversities at Wakatobi archipelago
La Onu La Ola
Diversity of Mangrove Species at Tomia Island, Wakatobi National Park
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277 - 288
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289
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289
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290
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295 - 297
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298 - 301
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302 - 306
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307 - 315
Jamili and Asrul Sani
Pokea Clam Management (Batissaviolacea var. celebensis, von Martens)
Base an Analytical Model in Pohara River Southeast Sulawesi
Bahtiar
The Abudance of Coconut Crab ( Birgus latro l.) at Binongko Islands
Wakatobi National Park Southeast Sulawesi Province
WD.N.T. Dewi, D.A. Adi, and Jamili
Steroid from sponge Xestospongia sp. and Its Antibacterial Activity
Irvan Anwar, Sahidin, B. Sadarun, M. H. Malaka
Analysis of Beta Diversity of Coral in The Water Koholifano Island, White
Sand District, Muna Regency, Southeast Sulawesi
Saban Rahim, Kangkuso Analuddin, Nasaruddin, La Ode Siwi
The study of the reproductive biology and fish food habits ricefish genus
oryzias (new species) are endemic to sulawesi
Salwiyah and la ode abdul rajab nadia
Vegetation Structure and strategy for management of mangroves at the
surrounding areas of Rawa Aopa Watumohai National Park, Sountheast
Sulawesi, Indonesia
Kangkuso Analuddin, Jamili, Andi Septiana, Rasas Raya, Idin Sahidin,
Usman Rians, Saban Rahim, Alfirman, Izal, LOA Fajar, Sahadev Sharma
and Kazuo Nadaoka
Bird Diversity and Feeding Guilds on Different Mangrove Stand in
Rawa Aopa Watumohai National Park
Adi Karya, Bambang Agus Suripto and Retno Peni Sancayaningsih
Geological and Environmental Diversity
Monitoring Study of Heavy Metal Contamination in the Coastal Area of
Kendari Bay, Southeast Sulawesi, Indonesia
Sri Fatmah Sari, Gilles Radenac, Fitra Saleh
The Development of Modern Ritel in Kendari City as Viewed
From A Spatio Temporal
Fitriani, Mukhtar, Azhar Bafadal,
Physical and Mechanical Properties of Modified BrickWith Reed as Filler in
Home Industry
Kurniati Ornam, Masykur Kimsan, La Ode Ngkoimani
Preparation of Chitosan From Windu Shrimp Sheel Waste Collected at
Ocean Harbour of Kendari With Three Stage Deacetylation Method
Wahab, L.O.A.N. Ramadhan, L.O. Ahmad, S.H. Sabarwati, Dian Permana
Applying Geodatabase Geographical Information System on Regional
Geology Map in Region of Wallace Line
Erwin Anshari,Deniyatno, Fitra Saleh
The Effect of the Cooling Media Variation on the Hardness Level and the
Micro Structure of A Low Carbon Steel on ACarburizing Process with
Spraying Method
Nanang Endriatno, Abd. Kadir, Salimin, Budiman Sudia, Aditya Rachman
Heavy Metals Bioaccumulation in Mangroves Rhizophoraceae at the Rawa
Aopa Watumohai National Park (RAWNP)
La Ode Abdul Fajar Hasidu, Andi Septiana, Analuddin
General Study of Climate and Biodiversity Characteristics
in Wawonii Island Konawe Islands Regency, Indonesia
Aminuddin Mane Kandari, Abdul Halim, Safril Kasim
Acute Toxicity Test And Methanol Extract phytochemical screening SOME
Medicinal Plants Using Brine Shrimp Lethality Test (BSLT)
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327 -330
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380 - 385
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386 - 390
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391 - 394
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395 - 402
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403 - 416
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417 - 425
Edi Mursidi
Human and Cultural Diversity
Walambena Wite Community In Natural Resources Management, Using the
Paradigm of Evolution.
Wa Ode Sifatu
The Meaning of Character Education Process and Speech Act of Kafofelesao
and Kafosulino katulu Rituals on Munanese People Southeast Sulawesi
La Ode Nggawu and Maulid Taembo
The Effect of Perceived Behavior Control Based Socialization on Pregnant
Women in East Coastal Area of Southeast Sulawesi
Nani Yuniar, Bahana Adam, Hartati Bahar, Darnawati
Model Dynamics Relationship Between World Crude Oil Prices And Price
Of Rice
Pasrun Adam
The Adaptation of Local Wisdom as a Solution to Environmental
Conservation in Small Islands
Nur Arafah and Amar Ma’ruf
Rotu; An Endangered Land Management Tradition in East Sumba, Indonesia
Amar Ma’ruf and Albasri
Economic Valuation of Local Wisdom Implementation on Effort of Food
Plant Agriculture and Forestry in Muna Regency
Abdi, Usman Rianse, La Ode Alwi, Wa Kuasa, Samsul, La Ode Midi
Utilization of comparative historical linguistics and echolinguistics as an
effort of environmental conservation through local language
La aso, la ino, akhmad marhadi
The Elements Of Social Education Contained In The Utterance Of Karia
La Ode Nggawu
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449 – 456
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469 - 474
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475 - 486
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487 - 493
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494 - 500
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
Sustainable Management and Connectivity of Wallacea of Marine Biodiversity
Prof. Dr. Herry Suhardiyanto, M.Sc.
Rector of IPB, Indoensia
President of MRPTNI
Does the Wallace Line Extend to the Benthos?
A novel test approach to using Planktic and Benthic Foraminifera
Dr. Dorinda Ostermann Ruth
(Director of the Geochemical Laboratories, NTU, Singapore)
1
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
The Relation Tied Between Indonesia and India
Dr. Gautama Kumar Jaa
Jawaharlal Nehru University, Dehli, India
2
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
The Fabrication and Mechanical Properties of Continuous Natural Fiber
Reinforced Thermoplastic Composite
Dr. Anin Memon
Department of Industrial Engineering, Faculty of Engineering,
Rajamangala University of Technology Thunyaburi, Thailand
Email: anin.m@en.rmutt.ac.th, web page: http://www.engineer.rmutt.ac.th/english/
Abstract. The use of natural fibers from which derived annuallyre new able resource as reinforcement
in composite is provides the positive benefit with respect to environment, ecological advantage and the
attractive mechanical properties. Jute fibers are the natural fibers superior on light weight, good
mechanical properties with low specific mass, low cost and environmental friendly. Silk fiberis a high
tensile strength fiber, good elasticity and excellent toughness. Both natural fibers are commercially
available in a continuous fiber type and suitable to fabricate continuous fiber reinforced composite.
Pultrusion is a special technique use to shape polymeric composite materials into parts with constant
cross section. The reinforcement fibers in the form of continuous fiber are impregnated with matrix and
pulled through the heat die to form composites. Usually the pultrusion composite is fabricated by
unidirectional fiber and one problem of the unidirectional fiber reinforced composites is the anisotropic
of mechanical properties. Braiding technique was introduced to overcome the an isotropic propertiess
incebraided fabriccan change the braiding angle and selecting number of fiber, therefore the braiding
technique can control the degree of anisotropic properties according to the requirements. The
manufacturing of tubular braided composite using jute spunyarn and silk fiber reinforced PLA by
pultrusion molding was investigated and braiding technique was used to prepare the tubular preform.
The processing parameters were studied and it was clarified that impregnation quality and mechanical
properties of composite were increased by increasing the filling ratio. The molding temperature affected
the impregnation quality, high molding temperature showed better impregnation property and resulted
in to the increase in the bending modulus. While the bending strength was decreased due to the heat
deterioration of silk and jute fiber caused by the molding temperature.
3
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
High Thermal Conductivity of Polymer Composites
Dr. Wattanaphon Cheeuwawuttipong
Faculty of Engineering, Rajamangala University of Technology Srivijaya, Songkla, Thailand
Abstract. Thermal management is widespread attention from researchers. Becausethe heat generated
by electronic devices and circuits has an effect on improving reliability and prevent failure of the
material. There are applied to the cooling system, chipboard, and package. Material selection for
thermal management applications relates to a variety of consideration because of a balance function,
performance, fabrication, reliability, and cost. Polymers with high thermal conductivity are used
increasingly in the thermal management industry. Availability of these polymers can enlarge the
polymer industries because some part can replace metals and ceramics in heat transfer devices and
systems contributing to energy and cost savings.The properties of a polymer matrix for high thermal
conductivity composites should have a low dielectric constant, and low thermal conductivity. Several
types of fillers, such as carbon fibers, carbon black, ceramic, and metal particles, have been used in
polymer composites which offer desirable thermal conductivity, strength, hardness, corrosion and wear
resistance, plus other properties. Aluminum is the first choice for a thermal management material
becauseof its high thermal conductivity and light weight. High thermal conductivity polymer
composites have recently gained attention as an alternative to aluminium. Polymer composites
have the advantage in terms of light weight, design flexibility, ease of fabrication without
secondary machining, and low costrelative to aluminium. Thermal conductivity of polymer
composites is limitedto 2 - 40 W/(m·K),which is lower than that of aluminium at 200 W/(m·K).
Nevertheless, the intermediate thermal conductivity may be sufficient to apply thermal
management in certain environments. It notes that though the thermal conductivity of material is
2 W/(m·K), which is ten times greater than the thermal conductivity of a polymer, it may be
sufficient in some applications. Several ceramic fillers, such as alumina (Al 2O3), aluminium nitride
(AlN), silica (SiO2) and boron nitride (BN) etc., exhibit an enhanced thermal conductivity and
electrical insulator properties, when incorporated with a polymer matrix.
4
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
The Wallacea Region Around the Coral Triangle Area: Scientific and Management Challenges
Prof. Dr. Jamaluddin Jompa and Dr. Muhammad Lukman
Faculty of Marine Science and Fisheries, Hasanuddin University, Makassar, Indonesia.
Abstract. Wallacea region in the eastern Indonesia is the home of the most diverse and largest tropical
marine resources of the world. The wallacea’s people especially those who live in the coastal areas and
small islands, have utilized and depended on marine resources, especially from coral reef ecosystems
for their daily food and source of income for living since centuries ago. Due to rapid global economic
development and technology, coral reefs in this areawere severely over utilized with destructive fishing
practices such as bomb and cyanide. These and other emerging pressures e.g. coral bleaching, COT,
coral mining, sedimentation, and pollution, resulted on degraded coral reefs all over the countryin the
last few decades. In response to this condition, Indonesia has introduced COREMAP (Coral Reef
Rehabilitation and Management) since 1998 to restore the healthy coral reefs with better carrying
capacity and prosperous communities. Despite the huge challenges from increasing human pressures
and unfavorable political situation for conservation activities, condition of coral reefs on the project
sites seemed to be improved in several areas in the wallacea region, but overall Indonesian coral reefs
has not been well recovered in the last 20 years. Can coral reef management efforts in the wallacea
region cancope with the alarming global pressures? The newly initiated program so called CTI-CFF
(Coral Triangle Initiative for Coral Reef, Fisheries, and Food Security) and the upcoming COREMAPCTI program may bring a new paradigm and better hope. The future of these magnificent marine
resources will depend on strategic actions and high political will as well as public participation.
Keywords: Wallacea’s marine resources, coral triangle, global pressures, management challenges
5
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
Sustainable Sulawesi in A Biogeographic Perspective
Dr. Johny S. Tasirin
Sam Ratulangi University, Manado.
Abstract. Sulawesi boasts a global significance of biodiversity hot-spot. As the major island in the
Wallacea bioregion, Sulawesi is a home of 76 (46%) mammals and 84 (31%) bird species endemic to
Indonesia. The high figure is consistent to all other animal groups. High species diversity of the island
has been sustained by heterogeneous habitats and ecosystems that also support the cultural richness and
long economic balance of the region. It is important, therefore, to base the sustainability development of
the island on species conservation within the perspective of biogeography. Biographical approach is to
delineate intact ecosystems to serve development of sustainable significance. Questions to base research
programs include what and where are the biogeoraphical units that sustainably buffer the regional
development? What is the best strategy to restore a disturbed ecosystem? What is and how to maintain
healthy ecosystems that buffer sustainable development? UNSRAT develops studies in Sulawesi and
neighboring islands to identify and understand species composition, natural community structure,
ecological services and sustainable economy, ecosystem restoration, sustainable forest production,
biodiversity conservation, policy development, and social involvement.
Keywords: Sulawesi, biodiversity, biogeography, sustainable development, ecology
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Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
Changes in Morphometric and Reproductive Parameters and Their Consequences for Exploited
Population of Blood Cockle (Anadara granosa) from Three Localities in Kupang Bay
Prof. Dr. Ricky Gimin
Faculty of Marine Science and Fisheries Nusa Cendana University, Kupang Indonesia
Abstract. This study which was carried out between July 2012 and October 2014 was aimed at finding
differences in morphometric (shell length and condition index) and reproductive parameters (sex ratio,
size at maturity, and gonado index) of blood cockle (Anadara granosa) collected from three localities
of different exploitation rates in Kupang Bay i.e., Noelbaki (S10o06.141’; E123o.43.825’), Tanah Merah
(S10o06.210’; E123o.43.485’), and Oebelo (S10o06.064’; E123o.44.077’). Oebelo used to be the main
cockle collecting sites, but five years ago it was abandon due to small number of cockles left. The
cockle collectors then moved to Tanah Merah and, later, to Noelbaki until recently. In terms of shell
length distribution frequency, Oebelo showed the lowest modal class of shell length (24-26 mm),
followed by Tanah Merah (27-29 mm), and Noelbaki (30-32mm). The Kruskal-Wallis test shows that
there was significant difference (χ2=316.56, P<0.05) in shell length of the cockle from the three
localities. The three localities also showed significant differences (χ 2=393.92, P<0.05) in condition
index in which Oebelo had lower index (20.34) compared with Tanah Merah (27.92) and Noelbaki
(44.46). In general, there were significantly (χ2, P<0.05) more males than females in Tanah Merah and
Oebelo, but in Noelbaki females were significantly predominant. Size at first maturity was earlier at
Tanah Merah and Oebelo where sex was recognized at shell length of 16-18.9 mm, while at Noelbaki
the smallest cockle with determined sex was 20 mm. Anadara show a sequential hermaphroditism in
which the animal changes sex from male to female. The male cockles were significantly predominant
(P<0.05) at shell length of 16 to 27.9 mm at Tanah Merah and Oebelo and after which there was more
females than males, though not significant. In contrast, at Noelbaki there were significantly (P<0.05)
more females at shell length of 31 to 43 mm than males. Gonad index at Noelbaki (mean 14.99) was
higher than Tanah Merah (13.19) or Oebelo (11.56) (Kruskal-Wallis test, χ2=37.66, P<0.05). This
study showed that predominance of males over females at Tanah Merah and Oebelo would reduce
sexual balance threatening the population. In general, predominantly mature individuals of small size
classes and low density in all localities mean that reproductive success of the cockle population would
continue to decrease, unless completely closed season is applied or, at least applying lower limit for
collected shell length. At the same time, aquaculture should be developed to protect the cockle
population from extinction.
Keywords: morphometry, reproductive parameters, blood cockle, Anadara granosa, Kupang Bay
7
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
Coastal Blue Carbon Dynamics Under Combined Effects of Climate Change and
Anthropogenic Pressures
Dr. Sahadev Sharma
JSPS Fellowship Program, Tokyo Institute of Technology, Tokyo Japan
8
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 8-10, 2015, Kendari, Indonesia
Coral Assemblages in Karimunjawa Archipelago, Reproductive Activity and
Genetic Variation Indonesia
Dr. Diah Permata Wijayanti
a
Dept. Of Marine Science, Diponegoro University, Kampus Ilmu Kelautan, Jl. Prof. H. Soedarto, SH,
UNDIP, Tembalang, Semarang, 50725, Indonesia
e-mail: diah_permata@mail.com
Abstract. Karimunjawa Archipelago was designated as a park in 1986 in an effort to protect coral reefs
with high biodiversity. Re-zonation was conducted from time to time to develop more effective marine
reserve areas however, reproductive activities and genetic variation of the corals were never put into
consideration despite of the archipelago comprised of many patchy reefs. Research was carried out at
cluster of Sambangan, Seruni and Genting islands. During 4 years observation (2009-2012) we
documented biannual multi-specific spawning events of corals in this region. There was a marked
seasonal reproductive pattern, with the peak of activity occurred around first transition period from
March–April and the second transition period from September–October. Although environmental
fluctuations have been thought to have little correlation with coral spawning-timing in the tropics, we
found a coincidence between the amplitude of change in sea surface temperature (SST) and coral
spawning-timing: The biannual multi-specific spawning events observed in this region, always occurred
during or just after the appearance of highest daily SST. It is likely that the daily SST acts as an
environmental signal for coral spawning and is sufficient to predict the reproductive timing of corals in
the Karimunjawa Archipelago. By analyzing Cytochrome Oxidase sequences, from 56 samples across
this range we documented that likely there were two different clades of Pocillopora damicornis. When
samples were amplified using microsatellite, we found that microsatellite variation was observed in P.
damicornis samples at six loci. The findings suggested that the coral reveal high genetic variation
though the samples area was small.
Keywords: Microsatellite, DNA barcode, Acropora, multi-specific spawning, Karimunjawa
9
Proceedings of the Celebes Interntional Confrence on Diversity of Wallacea’s Line
(CICWDL)
May 9-10, 2015, Kendari, Indonesia
The Influence of Religion towards Agriculture in Buton
La Nalefoa, Muhidinb, Bahtiarc, Abdul Gafaruddina, Awaluddin Hamzaha
a
Department of Social Economics, Faculty of Agriculture, Universitas Halu Oleo, Kampus Baru Bumi
Tridharma, Kendari 93232 Indonesia. Phone +624013194978, Mobile 08124216670 Email:
lanalefo@rocketmail.com
b
Department of Agrotechnology, Faculty of Agriculture, Universitas Halu Oleo, Kampus Baru Bumi
Tridharma, Kendari 93232 Indonesia. Mobile Phone +6281140770720 Email: muhidin@gmail.com
c
Department of Sosiolog, Faculity of Social Politic, Universitas Halu Oleo, Kampus Bumi Tridharma,
Kendari 93232 Indonesia, Mobile Phone +6281322092158, E-mail: bahtiar_unhalu@yahoo.co.id
a
Department of Social Economics, Faculty of Agriculture, Universitas Halu Oleo, Kampus Baru Bumi
Tridharma, Kendari 93232 Indonesia. Mobile Phone +6281341512970 Email: agafaruddin@yahoo.com
a
Department of Social Economics, Faculty of Agriculture, Universitas Halu Oleo, Kampus Baru Bumi
Tridharma, Kendari 93232 Indonesia. Mobile Phone +6281387643452 Email: awal.hamzah@gmail.com
Abstract. This article discusses the dispute concerning the correct religious practice within a Muslim
village in Buton, Southeast Sulawesi. Traditionalists and modernists did not agree on whether the
agricultural ceremonies involving offering for the spirits are allowed keep running. Local views on these
disputes explored with reference to the historical context of religious practice in the village and the
process of social change in the last few generations. The author argues that the dynamics of social,
political, and economic relevant in this dispute, including declining agricultural activities, and the
dissipation of Buton sultanate. Thus, this article tracing how the process of increasing the penetration of
capitalism and the decline of traditional authority, playing in this village in the context of dispute
religious practices.
Key words: Islam, Buton, Indonesia, agriculture, religion.
1. INTRODUCTION
This article is a research along with the process of finishing doctoral program. This article tries to
explain the religious change in Lapandewa village, Buton, Southeast Sulawesi. In the last few decades,
eventhough all people are moslem, the different ideas about the correct religious practice was spread in
Lapandewa society. One of the most controversial topics are ceremonies and rituals related to the harvest
celebration and prevent bad event. The event involved the offering, the form of offerings to the spirits
keeper and surrounding area (within that local, called Mieno wite, together with the findings of Brain
Palmer (2011) in Liwuno. Giving offerings was intended for good harvest and protection from various
diseases and disaster. The role of Parabela in this case is very central (La Nalefo, 2013).
The Moslems "modernists, such as HTI and Muhammadiyah activists in Lapandewa, on average
assume this ritual is contrary to Islam, or syirik. Instead, "traditional" muslims - and in particular those
who still depend on agriculture for livelihood - see these rituals as an important part of the customs that
are needed to maintain health. One informant said that it is as follows:
"According to the religious fanatic person, the event was called heresy (bid'ah), that is made up.
While, for us, there are customs and religion,....The event was not contrary to Islam, only
considered separately. First was removed, but many diseases appear, thus forced to do again,
quietly "(La Madi, farmer and traditional leader).
Currently, modernist and traditional Islam still contesting each other and there are fears there will
be an open debate, so that the rituals are no longer carried out openly and rarely discussed in public
events. However, some traditionalist still perform rituals in private and small because it is considered very
important for their livelihood.
A shift towards a modernist Islam is happening in many regions in Indonesia. This shift has a
form and shape that is different in every location. In the Lapandewa village, this shift manifest in various
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efforts to ban agricultural rituals as mentioned above. The paper attempts to explain this focus, linking it
with the dynamics of economic, political, and social institutions in Buton in particularly.
There are three key factors that influence the shape of religion shifting in Lapandewa. First, the
less interest people on agriculture. Second, the end of the sultanate of Wolio and the loss of legitimacy of
the political-religious ideology that lies behind it. Third, new patterns overseas that are used by people in
the last generation. In addition, it will also emphasize the importance of social status in mediating the
effects of those changes.
Islam in Lapandewa
Belief and religious practice in Buton arise from a variety of influences over the centuries,
including the ideology of animism, Hinduism, tasyawuf and several waves of Islamic modernism.
Ancestor worship, the guards of territory, and the spirits linked with the birth process has long been a part
of religion in Lapandewa. During the 14th century, Buton is within the scope of the Majapahit kingdom,
it seems to bring the idea of Hindu-Javanese to Buton, for example belief about reincarnation (See
Schoorl 1985).
In 1540 King Wolio sixth, Lakilaponto, embraced Islam and became the first Sultan Wolio
(Madu, 1983; Zahari, 1977) under the guidance of Sheikh Abdul Wahid (Yunus, 1995), Yunus (1995)
also provide evidence that Islam since the beginning of the 15th century. However, Reid (1993), Vonk (in
Southon 1995) Ligvoet (1997 in Zuhdi 1999) and Yunus (1995) argued that Sultan Babullah from Ternate
conquered Buton and place it to Islam in 1580. Even if Buton already became the Islamic sultanate since
the 16th century, Islamic beliefs and practices are not necessarily adopted comprehensive.
The adoption of belief and practice of Islam in Buton closely linked to the hierarchy of power and
political interests. By embracing Islam, Lakilaponto uplift the legitimacy of his rule and gradually
strengthen its position compared to the heads of the government as well as the lesser nobility (vermeji,
2000 'Schorf, 2003). The influence of Islam in Buton spread of the Wolio Sultanate in Bau-bau city to the
villages despite slow but partial. That happens because the knowledge of Islam tend to be maintained in
the center of the sultanate in order to be used by the nobility as a tool to maintain power against other
nobles (walaka) and ordinary people (Schoorl, 2003).
During the early days of the Islamic era, the flow of tasawwuf has a strong impact on religion and
the concept of power in Buton. Islam Tasawuf is used to strengthen the rule of the Sultan in the presence
of ordinary citizens (Yunus, 1995). According to the concept of insan kamil in tasawuf, the Sultan
believed to be the "perfect man" who "should do anything he wants" (Yunus, 1995). Noted also that Islam
tasawuf gave beliefs about spirits and possessed (Schiller, 1997; Woodward, 1989, and Howell, 2007).
Later coming another wave in various ways trying to "clean up" the pre-Islamic elements in
Buton. At the time of Sultan La Umatti (1688-1695), for example, occur effort "purification" that was
influenced by the teachings of ar-Raniri (Yunus, 1995). Between 1825-1851, Sultan M. Idrus also trying
to clean up Islam in Buton. In cooperation with his commanders, Haji Abdul Ganiru, he banned the use of
statues in the cemetery and other practices. They follow the teachings of Islam Wahabi (Schoorf, 2003).
Early 20th century, modernist Islamic movement in Indonesia targeting beliefs about spirits who
tolerated by tasawuf, to be removed (Schoorf, 2003). In 1926 modernist Muhammadiyah group arrived in
the Southeast Sulawesi. This group seeks to limit the power of the nobility and remove some religious
practices are regarded as superstition (Rossler, 1997).
Cleanup efforts in Lapandewa, where the study was conducted, in the 1950s and 1960s. The main
role is taken by two people haji from Buton who settled in Batauga bit away from Lapandewa and very
influential in improving adherence to the five pillars of Islam and the elimination of rituals to the spirits.
A few decades later, the views are different and contradictory about modernist Islam and the worship of
spirits remain in the Lapandewa society. This may be similar to what Gibson written about South
Sulawesi society "period of time since 1965 is said to be the most appropriate 'cold war' between the
adherents of the old culture of spirits, traditional Sufism and Islamic modernism (Gibson, 1994). At this
period of rituals related to agriculture is prohibited in Lapandewa. Later emerging young activists from
Kendari who are HTI memberm that prohibiting practices offerings on the stone in front galampa
believed to be a member of the group Sipanjonga grave.
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Lapandewa village located on the seafront, South Buton district, Southeast Sulawesi province.
Total population recorded 4,500 inhabitants, but in the village are usually much less, many of them who
go abroad. Generally, households depend on immigrants who work in Ambon and Papua, people who do
not migrate, or are not migrated, making a living by farming, fishing, or petty trading. Some people who
have gardens planted with maize and cassava.
Muslim identity in Lapandewa seen very clearly. All citizens Lapandewa are Muslims, it is very
important for them and Buton society in general. In Lapandewa, men pray in the mosque five times a day.
Every afternoon and evening, a group of children read the Koran in the mosque, in the priest's house and
in the house the teachers of the Koran were spread in the village. The teachers of the Koran are not paid.
Some parents give rewards in the form of the crops. Children pupil brought clean water or firewood. In
the fasting month, most of the people are fasting and the presence of the tarawih praying very high. The
celebration of early planting is done by parabela that most important events throughout the year and many
immigrants who work in Ambon and Papua took time to return home to Lapandewa. The other Islam
events held in the framework of hair cut "akikah", marriage, death, prayer for the pilgrim, and Sacrifice
the animal "idil Qurban".
However, according to the informant, the rituals of Islam have recently implemented such a way
obedience. In 2011, the majority of society knowing and obeying the five pillars of Islam. People in
Lapandewa previously described Islam and the movement as "superficial" and "in name only". Moreover,
they also say that most people in previous generations did not obey the pillars of Islam. Certainly, there is
always a doubt in belief and obedience in religious terms, as has been described above regarding
agricultural rituals.
The rituals are no longer considered to be contrary and publicly implemented are rituals related
with agriculture. The events such as harvest (Bongka ta'a or opening year) and prevent bad things such as
kaagoago Liwu (healing or cleansing village) as well as the use of sahiga (praying place for the spirits
which is placed in one corner of the house) are several examples of practices that are no longer conducted
openly. The rejection of these events centered on the use of the offerings to request something from the
spirits.
Since the late 1960s kaagono Liwu is no longer implemented openly. Some farmers still do it in
secret and partially as described in the first part of this paper. Likewise Bongka ta'o, corn harvest still
celebrated but without the element of sacrifice that is an important part of the event Bongka ta'o. Sahiga
can be found in every house before 1950, but in 2000 it was no longer exist prominently.
Moreover, modernist informants tend to emphasize that sahiga is a thing of the past, and
something that is regarded as a shameful thing. Meanwhile, the traditionalist informants mentioned that
some people still use it disguised and in a limited way. For example, without having a party with the
neighbors, just prepare offerings for sahiga in the house and thereafter saving sahiga in the attic.
Although no longer debating this case in public, the traditionalists explained that they are still
using sahiga because it is considered important for health. One informant said "Many people dispose
sahiga when considered shirk "syirik", but then we were forced to make new one because many pains."
That is, the informant believed that the spirits making them sick so that they return to using sahiga.
Belief about territorial spirits became the foundation for these rituals. Muna language for
territorial spirits, miendo wite literally means 'the land' and could be interpreted as 'landlord' (Palmer,
2011). According to local people, they have, keep, waiting, or control certain places, such as gardens and
forests where firewood. Miendo wite also present in places that are considered haunted, like caves, spring
water, and a special tree in size or shape. The whole plain of of land controlled by the spirits. Spirit has
the power to give an abundance harvest, causing crop failure (through bad weather or pests), ensure good
health, as well as causing illness in humans and bad luck. "
The definition of "have" not understood as private property ownership in the Western sense
(Arogan, 2000), but rather as a responsibility to care for, as well as the authority and power that must be
respected. Because miendo wite controlled place, anyone who passes through or used it must act
respectfully towards miendo wite including giving offerings (betel, tobacco, and certain types of food).
People who do not appreciate miendo wite a way as it could be punished because miendo wite will be
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May 9-10, 2015, Kendari, Indonesia
angry. A farmer who harvest crops take something from the world that is controlled by miendo wite,
reasonable if he is required to give a tribute to them to calm their hearts.
When miendo wite angry, certainly there are bad consequences that received human. Crop failure,
crop destroyed by pigs and monkeys, or people got sick, have an accident, even death. Therefore, respect
miendo wite, by giving offerings to be very important for humans. As said by one of the informants about
miendo wite that resides a tree. "If you take this tree, miendo wite will be angry, you should given their
portion (food) in order not to be disturbed." Rituals mentioned above is the main method in giving
offerings to miendo wite that surrounds Lapandewa, thus be free from disease and the farmers can enjoy a
prosperous harvest.
The ritual to honor miendo wite, though implemented abuzz until the late 1950s, is now
considered by many residents as shirk. Modernist Muslims who feel the ritual shirk, they never gave
offerings and deny the existence of miendo wite. The other pole, Muslim traditionalists (especially
farmers) believe in the existence miendo wite and feel extremely dangerous if not appreciate them
through the ritual. There are also people who take a middle position, they acknowledge that there is
miendo wite (or feel unsure that miendo wite is not real) while also agrees that give offerings to them is
shirk. Some, though not giving offerings, still spells and whispered when entering miendo wite territory.
Simply "keep watch", some people who do not give offerings but still remember miendo wite when one
family member affected by the disease that can not be explained, usually they glanced back the possibility
that it was caused by miendo wite who is angry.
From all these different views, modernist view are rather dominant from the traditional view in
this village. Is important to note that this view became dominant not only because is held by many people,
but also because it is believed by those who have a strong social status and high. Traditionalist view
persist in between, not openly discussed in public events, because they are consciously lost in the public
debate.
Modernist-traditionalist term widely used in research on religion in Indonesia, although the term
is sometimes defined differently or split into various sub-categories (Ellen 1983). In this context, I call
modernists tend to be diligent prayer and fasting, avoiding alcohol, and skilled in reading the Koran.
While traditionalists are those who feel that Islam should be able to accommodate a variety of customary
practices such as ritual for miendo wite (Palmer, 2011).
There are some important notes regarding the use of the terms above. First, I use those terms as
an ideal type, that is, people do not necessarily included in just one category. Many views were
outstanding and some individuals, even, have characteristics from both camps. However, for the majority
of the population, can be easily recognized where they put their commitment. Second, the label can hide a
lot of things than they reveal (Hooker, 2003). In the dispute, each party simply take a position based on
dogmatic understanding of religion alone. In order will be sensitive to the perspective and actions of an
individual or group, about thinking or behavior the true religion, we should describe the historical context
that makes the local manifestations from religious significance (Gibson, 2000; Reuter 2001).
The Highest Decreasing in Agricultural
In addition to the rituals related to agriculture, there are also some old rituals which still
maintained until now, such as ritual posumanga (for remembering ancestors) and the event for safety
when building a new house. This raising questions, why only the targeted agricultural ritual modernists
muslim? One major reason is that the majority of people in Lapandewa, especially the elite, is no longer
farmed. During 1960, the majority of households have gardens and many are living exclusively from
agriculture. In 2014, only 45% who rely on life from the agricultural sector. The farmers left in
Lapandewa mostly elderly and poor (La Nalefo, 2014).
Agriculture decreased not only in terms of the number of farmers, but also in terms of its status as
a livelihood. The farmers who still have a very low status. There is no wealthy farmers in Lapandewa and
agricultural seen as a livelihood that is not potentially bring wealth and success. Agriculture synonymous
with poverty and avoid the younger generation who prefer to migrate to pursue the dream. Shifted from
agriculture to other livelihoods, of course, become a common phenomenon in Indonesia and globally
occur in this period (Palmer, 2011), but a change in Lapandewa happen very quickly, because the farm
was left absolutely in just three decades.
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The major cause of the decline of agriculture is the possibility to wander more profitable.
Agriculture in Buton is difficult since the first. The ground was rocky and infertile, and only a little river
for irrigation facilities. This is a motivating factor for people to wander and prefer the maritime as a
livelihood.
Before the 1950s, most people in Lapandewa has extensive gardens, in addition to subsistence,
often overload their crops are traded. Mid 20th century was an age less secure in eastern Indonesia. World
War II followed by a number of armed rebellion faced by the new Indonesian State. During the 1950s and
1960s, many men in Lapandewa wander to find the money. Popular form from overseas during the years
it was sailing on a wooden boat, carrying passengers and cargo throughout the archipelago.
During the men were traveling, women keep the gardens in the village, often sleeping at the
garden lodge to keep an eye on the plant. Agriculture is an important part of domestic economy, as it
provides subsistence during the man away and allow the family to survive if the men's journey apparently
did not make money.
By the 1970s, Buton and the eastern Indonesia quite safe also politically stable, even at this time
of Ambon economic began to grow rapidly and provide economic opportunities that are open to
immigrants. Most men in Liwuno then migrate to Ambon. Ambon economy is able to offer stable jobs so
that many migrants from Lapandewa that eventually brought their wives and children settled in Ambon,
then return to Lapandewa only for a short visit when they have sufficient funds.
When people from Lapandewa began to settle in Ambon in the 1970s, they left their gardens in
Buton. Not only families who moved to Ambon, even women who are still living in Lapandewa when
their husbands worked in Ambon stopped working in the 1990s, because their husbands could send
money regularly. For families sailors, agriculture is a secondary occupation, subsistence while when her
sail, then abandoned altogether when chances as a trader in Ambon reliable. When they have enough
income, they open clove garden in Halmahera, and they are becoming successful clove farmers, it means
that the identity as farmers retained.
Shifting from agriculture is not entirely due to the availability of other employment income is
higher. For many people in Lapandewa, working as a laborer preferably from the farm, even though the
same income. Agriculture has a negative stigma in Lapandewa, is associated with low status, persistent
poverty, and underdevelopment. Therefore, people tend to avoid farming if there are other options.
Other factors also contributed to the decline of agriculture. One is eating patterns. In the 1960s,
the staple food for Liwuno society are cassava and corn that they grow themselves, only the rich people
who eat rice - which should be bought because it is rarely planted in Lapandewa. Now, most people in
Lapandewa prefer rice and can afford it. These dietary changes certainly reduce the demand of cassava
and corn, so that the price of agricultural produce was declined. In the end, making farming less
profitable.
The process of debate in religious rituals closely linked to agricultural disputes. Rituals desired
and maintained by farmers, for his role in a pleasant miendo wite and ensure good harvests. In the late
1990s, farmers are not only a minority, they also have low status and have no influence in the affairs of
the village. Not surprisingly, the modernists Muslim, which is no longer farmed, select the rituals of
religious modernization of agriculture as a target, and successfully marginalize as inappropriate heritage.
From Sultanate becomes State
Religious ideology underlying agricultural ritual weakened by the political changes that occurred
in Buton after World War II. Buton is integrated into the Indonesian state and in 1960 the sultanate of
Wolio officially ended after the death of Sultan 38th, La Ode Falihi. Political integration process coincide
with, also strengthen the shift modernist Islam by weakening the ideological framework underlying
agricultural rituals.
The end of the sultanate erode political ideology of religion in Buton. Earlier, Sultan is a protector
physical safety and good harvest in the region. Ritual at the harvest time and protection (tolak balaa)
conducted by village leaders, especially parabela, which has a duty as political leaders under the sultanate
(Schoorf, 2003). After the sultanate no longer exist and Buton integrated as part of the Indonesian state,
the authority of traditional village leaders declined.
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The leadership council of kedie traditional under the sultanate (called sara and hukumu) gradually
collapsed. Often the position is no longer required when the holder died. Later, with the Law No. 5 of
1979 about Village Government, their authority officially erased. Many villages eventually led by a
headman who was appointed by the government. Headman generally come from other regions and tend
not to support the local rituals that obviously do not have a role in legitimacy their rule (Bartels, 1977).
Political changes have coincided with the spread of new ideologies of democracy and modernity,
weakened the traditional system of social stratification (distinguishing nobles, commoners, and slaves),
reduces the status of traditional leaders in the village, and erodes the value of certain kinds of knowledge
custom (hookers, 2003).
When the sultanate officially ended, its role in regulating the local Islamic practices were taken
over by the Ministry of Religion. Indonesian government intends to promote several religions that are
considered "world religions" rather than local religions, in strengthening and promoting modernist
agenda, nationalist and developmentalist. This means that the Islamic modernist priority over other forms
of Islam that has more local elements, such as that developed under the sultanate of Wolio.
The authenticity of local religious element tends to be questioned or rejected (Lineton, 1975).
Nationalism and modernist Islam also spread through the teachings of the schools using the Indonesian
language (Bowen, 1993), is increasingly bringing pressure to leave the local elements. Nowadays, Islam
integrate people in Buton into the nation, Indonesia (Schoorf, 2003). In Lapandewa village, modernist
Islam acts as a vehicle to express nationalism and liberate themselves from other villagers who are less
"Indonesia" and less "modernist" (Ellen, 1983).
In the early years of the Republic of Indonesia made efforts to eradicate the rituals related to
spirits throughout the archipelago (Lineton, 1975). This continued during the early New Order (1966 to
mid-1970s). At that time, the specter of communism used to encourage villagers to distance themselves
from local religions and embrace one of the five religions officially considered by the Indonesian
government. People who do not have a world religion can be considered atheist and thus considered to be
communists, communists certainly executed (Beraty, 1999; cited in Reuter, 2001).
In Lapandewa, people who want to implement agricultural ritual or visit ancestors' graves that are
considered important and is located in the hills above the village location, very aware of the risks if they
are labeled communists for this activity. The military has real strength to the village level and many
village leaders are military officers included in Lapandewa . Residents can show their commitment to
modernity and nationalism by avoiding local ritual practices and embracing modernist form of Islam. In
line with what was said Bartels (2003, translation) when writing about Maluku, a situation like this many
people "embraced universalism of Islam rather than ethnic parochialism".
Modernity ideology also supports modernist Islam in terms of conflict with the local religion.
Those who adopted Islam modernists often presents itself as "modern" compared with the "traditional"
beliefs and rituals that maintain parochial. Residents in Lapandewa often call the ritual argued as to who
carried out the elderly, as it should have been replaced with modern religion.
The elites "commit modernity" (Schein, 1999) with, for example, expressed distrust of traditional
things to be regarded cosmopolitan and modern (Pigg, 1999, in Schein, 1999). Schrauwers, who wrote
about the Pamona in Middle Sulawesi, found that the local elite presents itself as modern as a contrast
with farmers who "traditional" and traditionalism was considered to hold them in poverty (Pelras, 2000).
Similar dynamics occurred in Lapandewa, farmers and indigenous knowledge related to agriculture
received negative stigma as traditional and backward.
2. DISCUSSION
The disputes concerning whether agricultural ritual should often debated openly. It is generally
known that people who consider rituals involving offerings for miendo wite is shirk or unclean and are
not allowed in Islam. Therefore, the village elite almost everything is the modernists, the traditionalists both of which do not conflict with the ritual and who actively want it - is silent minority and
marginalized. Thus, as said above, they sometimes commit the ritual, in a simplified version and secretly.
The way of each group to explain the views of this interesting subject matter. The traditionalists
tend to explain that they are Muslims and that the ritual is an important part of tradition, both Islam and
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customs are very important in life. It is meant by La Mane in the quote at the beginning of this article
"there are customs and religion" implies that the customs is separate and complementary (not
contradictory to) Islam.
In Lapandewa the term "custom" refers to the habits and local practice, the old ways, and
especially for rituals that clearly does not come from Islam. The term "custom" can also be used for
something like "good behavior", or for the payment of dowry. Modernist residents often used with one
meaning of the latter. That is, the modernists do not include agricultural ritual in the meaning of the term
"custom". For this, the modernists tend to agree that the customs is essential.
Residents traditionalists tend to feel it is important to respect the miendo wite in order to enjoy
good health, safety, and prosperous harvest. As explained by a tradisionalist farmer, "Actually both (Islam
and custom) are the same, the mosque for the afterlife, but how for the world?" This means that as well as
the prayers and rituals of Muslims can guarantee a comfortable afterlife, ritual for miendo wite is
necessary for residents in order to implement activities in this life safely.
Similarly, a traditionalist says, "There were against the event, they say forbidden (haram).... but it
was our life." He felt disappointed because modernists successfully branded the ritual as something that is
not true and is harmful to health and prosperity. According to this view, the modernists ignore important
aspects of custom and not respecting miendo wite. It means the modernist risking serious consequences
on the health and livelihoods of citizens.
The modernists, not degrading custom. They have pride in Lapandewa custom, but does not
define the ritual being debated as part of the custom. They do not portray this dispute as debate about the
proper role between custom and Islam, but rather the debate about the version of Islam that is still mixed
with the practices of shirk (syirik) and modern version of Islam and true. The modernists see the ritual as
a sign of weak Islam, Islam is mixed with elements of Hinduism or animism, as a relic of Buton history
before the entry of Islam, and is a version of Islam that needs to be purified. The modernist associate
these rituals with the unenlightened past.
Social status is a key factor that mediate all the shifting economics, politics, and religion are
discussed above. The end of feudalism means that the importance of the nobility status and position in the
the sultanate system in determining a person's social status has declined, economic success is more
important. The nomads and traders are successful now appears as elites who are rich, capitalist,
nationalist, modernist, urban and modernist Islam. They are not interested in farming and do not try to
maintain the agricultural ritual. Instead, they lead the rejection of the ritual. Status and power they have
influence over the direction of the change of religion in Lapandewa.
These changes led to decline of custom knowledge about miendowite, the status of agriculture as
a livelihood, and the status of farmers. Farmers do not achieve financial success or high status in the
village. Trade is the most desirable livelihood, while agriculture is the most avoided.
Agriculture is considered as the last option, only for those who do not have a choice or skill, so
that farmers have very low status in Lapandewa. The differences farmer / trader is important because it
overlaps with the traditional distinction / modernist. Although many people in Lapandewa are not farmers
or traders, but generally traditionalists and modernists are generally merchants.
Both agriculture and farmers ritual itself is considered a shameful relic of the past, it means
represent everything that most people in Lapandewa want to move beyond in pursuit of "progress". Some
people successfully make the transition to a new life that is focused on the accumulation of capitalist and
modernist Islam. Those who have not made this transition, especially traditionalist farmers, become
marginalized in terms of wealth, status, and power.
Differences of opinion about the importance of the agricultural ritual is a sign of the ideological
shift that occurred over the past decade. There are some ideological shifts that are relevant to the debate,
but the most important is the "demystification of the land" in Lapandewa (disenchantment of the
landscape). Those of previous generations believed that the land around Lapandewa village imbued with
mystic powers, represented by the guardian spirits like miendo wite and concentrated at a specific site.
A mystical power oblige people to be careful in moving and acting in certain places, it also offers
the possibility of the use of force to get the desired results, for example, health and prosperity. Now, many
people no longer believe in these spirits. The shift of agriculture as a livelihood and a ban on ritual farm,
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completely eroded the remnants of trust that still survive. A decline in confidence as it indicates a
fundamental change in religious ideology, which revoked the power of land and territory and placed in
the hands of God to be accessed through the obedience of modernist Islam.
4. CONCLUSION
This paper trying to explain the change of religion in Buton during the last generation to portray
the dynamics of economic, social, political and religious change is the context for it. It should be noted
that a number of these dynamics - the shift from agriculture, erosion of ideology, political-religious
fundamentals. The sultanate of Wolio and agricultural patterns that enable success as emigrant-mutual
support in prioritizing the shift towards modernist Islam in Lapandewa.
The conflict between Islam and belief in spirits in the area of Indonesia has been going on for
centuries (Reid, 1983). Besides the efforts of Islamic purification lately, in many places, is focused on the
ban on agricultural rituals. However, the shape change of religion tend to be based in each village.
The practices that are the focus of disputes, ways of dispute took place, and the direction of
change that eventually happens depends on the context of local power and agendas pursued by various
parties. This, in turn, depend on the dynamics of the political, economic, and social in the region
concerned.
In Lapandewa village, livelihood as emigrants proved more adaptable to the political and
economic developments in Indonesia over the last 60 years compared to agricultural livelihoods. The
elites no longer require agricultural rituals and this is a key factor influencing the characteristic of religion
changes in Lapandewa.
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