Fitrilailah Mokui, Omar Pidani

Jinn and Hot Money: Morality and Cultural Risks in Bombana Gold Mining, Eastern Indonesia

Introduction

Jinn and hot money: morality and cultural risks in bombana gold mining, eastern indonesia. Explore Jinn and "hot money" as moral emblems in Bombana gold mining, Eastern Indonesia, predicting morality and public health risks for individuals and communities.

Abstract

This study discusses the notion of Jin and Hot money as moral emblems to predict morality and public health risk in Bombana, gold mining areas. Theresult of this study indicates that good jinn control people to prevent from negative behavior and thinking. It means that good jinn contributes the positive consequences for both individual and community. On the other hand, the bad jin brings negative consequences. In addition, the morality standard for hot money and bad jinn are associated with risks condition and their impacts for individual as well as community.

Review

This submission presents a fascinating and culturally specific exploration of morality and risk perception within the context of gold mining in Eastern Indonesia. The title, "Jinn and Hot Money: Morality and Cultural Risks in Bombana Gold Mining," immediately signals a unique interdisciplinary approach, bridging traditional belief systems with contemporary economic activities and their societal impacts. The abstract outlines an intent to position Jinn and "Hot Money" as key "moral emblems" that can predict public health and general risks, suggesting a rich vein for socio-cultural analysis in resource extraction zones. However, the brevity of the abstract leaves several critical questions unanswered regarding the methodology and the specific mechanisms through which these concepts operate. While it asserts that "good jinn control people" leading to positive outcomes and "bad jin brings negative consequences," it lacks detail on how this "control" is conceptualized, observed, or measured within the study. Similarly, the statement that "the morality standard for hot money and bad jinn are associated with risks condition and their impacts" is a broad claim without elaboration on what these "morality standards" entail, what specific "risks" are being referred to (beyond general public health), or how these impacts are assessed. The abstract sets up a compelling premise but provides minimal insight into the analytical framework or empirical findings beyond general assertions of positive and negative associations. To fulfill its significant potential, the full paper would need to substantially elaborate on the ethnographic or qualitative methodology employed to investigate these complex cultural phenomena. It must clearly define "Hot Money" within the local context and delineate the "morality standards" attributed to both Jinn and this economic concept. Crucially, the paper should provide concrete examples and detailed observations to illustrate how the perceived influence of Jinn directly mediates community behavior, risk perception, and specific public health outcomes. A more robust theoretical framework linking local spiritual beliefs to broader socio-economic and public health implications would significantly strengthen its contribution to anthropology, environmental studies, and development ethics.

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