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Title: Terbebas dari Belenggu Kemiskinan
Authors: Aluman, Adrianus
Keywords: kemiskinan;strategi dan ekonomi rumah tangga
Issue Date: Aug-2022
Abstract: Poverty is always an unpleasant life experience. Therefore, various nations always try to free all people and society from the social turmoil of poverty. This dissertation is based on research in the T'eba region, Biboki Tanpah, North Central Timor Regency, East Nusa Tenggara Province. The key idea is to eradicate the phenomenon of poverty by starting with poor families themselves! The people of T'eba always long for a happier life and free from social pressures, including poverty. The T'eba have the power of reason and various other opportunities to fight the phenomenon of poverty. Therefore, the main thing that needs to be built is building awareness about the existence of the phenomenon of poverty as a social phenomenon that afflicts nations in almost every corner of the world. The T'eba people have a poverty alleviation strategy that fits in very well with the scope of their lives. The government's approach to alleviating poverty must try to learn the opportunities that exist in society and families. The people T'eba make the following poverty categories, ma'mui means not having any wealth in the household. Then another term misus pom means (we) cannot fulfill a need when fulfilling a need. Even more, ka nmui fa, which is a group that still has wealth but does not honestly admit what the actual form of the wealth is. T'eba people still have other powers such as traditional reasoning sense based on the value of tradition and cultural heritage. Every decision in the household and community is always taken by making a natural agreement, which is a decision that is always taken spontaneously between household members. All social networks can always be returned on the basis of that reason. This reason is also an important basis for the emic economic development of the people of T'eba. For this discourse two types of relations must be considered. First, inner and interpersonal relations within the household. Second, inner and inter-household relations in the community. These are two types of relationships that produce mutual trust to work together constructively with each other. The reality of poverty can indeed shackle family and community life for a while. But the two types of relationships above can lead village people to live better and civilized. Mutual trust naturally guides community members to help one another and serve one another as well. In this context, the T'eba community has two terminology: (1) tmafnekan tukam tuk, and (2) tmamnaun panim paen which basically supports the two types of relations above. These two terms always give new hope to humans and society to hack into a new network of life that is more dignified and civilized. It must be remembered as well that the various socio-social elements in the traditional reasoning sense, of course, are not taken as straight as the original. The reason is that the context of human life and society is facing very rapid changes and developments. The dynamics of the development program must refer to the effort to carry out the process of identifying problems that exist in the household environment. This is the emic approach that must be developed in appreciating the traditional reasoning sense of humans and society. This kind of business will provide a list of household needs and the ability of the area being targeted. This method is able to empower groups in the community. The emic approach adopts a constructive strategy for mapping the strength (potential) of the economy in the household. This is also the basic capital of the strength of society as a whole. That means the potential that will be used as a reference for empowerment, can be started from various dimensions of activity so far. Among others, agriculture, animal husbandry and fishermen and so on. But the starting point must be on consistency and commitment to study the realism of household economic life. So, the strategy must start from the conditions and situation in the household of the community members. With this pattern, various economic potentials in the household can be used as the foundation of an approach in the framework of alleviating the phenomenon of poverty. During this time the government runs several agenda of activities to alleviate poverty. Humans and village communities need to be involved. Every government approach must build new awareness in the community, and give them the opportunity to be involved in these government activities. The government is strong because it is supported by the community. The paradigm of local community life is still relevant for the government to use in approaching them. When the local poor are given the opportunity, their eyes and hearts are most likely to be opened, so that opportunities are also open for them to actively participate in the success of various poverty alleviation approaches. If the key to business is returned to efforts to build trust in people and society, then by itself the main access to favor resources and technology will definitely run more smoothly. It is also important to build quality social networks to integrate technology with roots in heritage and tradition and culture. Because of that thinking patterns, ways of saying and acting systems in society should be directed to continue to create harmony, so that prosperity which is a shared ideal can be obtained. The work ethic of humans and society that are still shackled tightly by old life patterns, indeed must be opened by offering constructive business strategies. But pragmatism must not blindly close people's eyes and hearts to various moral-ethical attitudes and actions. It is also necessary to have a critical and intelligent attitude to revise the resignation attitude to deal with poverty as an integral part of human and community life. The various optimism attitudes of the community when faced with the generosity of nature must indeed be reflected again in the prospective arrangement of ecosystems in the future. Climate and changes in manners of life of people and society should be adapted to various findings of science and knowledge. In addition, it is also necessary to look for life wisdom inherited in the form of traditions, customs and various local wisdoms that still have actual value. In the emic economic perspective, the term poan is known as the center of human and community sensitivity about the needs of the household every day. The image of development to alleviate poverty can follow the poan's thinking line. But it is not only closed to social feelings, but must be realistic about the ability of self and social resilience of the community when consuming a need. The emic economic pattern in relation to the existence of the household is supported by two things namely the kitchen and the poan. Regarding the religious perspective, there needs to be an effort to work more orderly and directed or to have a commitment. In addition it needs a consistent attitude not to underestimate the strategies of various institutions in human and community life. In domestic life there are so many commitments to roughing it, not falling into the nuances of luxury life that is socially engineered. There is also an attitude and willingness to sacrifice wealth owned, in order to succeed in various activities to reduce poverty. Humans and society have the strength of faith, morals and various ethical virtues that can be the basic capital to alleviate poverty. The important thing to be noted is to grow awareness, willingness, freedom in individuals, families and communities. Besides trying to find assets that can be multiplied. Then there is another element, which is a feeling of gratitude and empathy to create every day's opportunities. Still another opportunity that rural communities have is always to rely on the availability of reserves to multiply assets.
Appears in Collections:D - Doctor of Development Studies

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