| Title | : | Contestation Field of Local Society: the Study of the Existence of Haji Bawakaraeng Community in South Sulawesi |
| Author | : | Mustaqim Pabbajah (CRCS, 2010) |
| Keywords | : | Haji Bawakaraeng, Contestation, Bugis-Makassar, Ritual, and Belief |
| Abstract | : | |
| This research aims to explore the existence of Haji Bawakaraeng community tradition in South Sulawesi that is still consistent to depend and to keep their belief, also their resistance in depending their tradition. Besides that, researcher wants to describe the ritual phenomenon in the top of Bawakaraeng Mountain.This research is the field research focused on the study about ritual tradition of Haji Bawakaraeng in South Sulawesi. Data collection is done with field observation way by using analysis descriptive method that is to observe natural condition and the social life directly to find out the data about the existence of Haji Bawakaraeng community. Data collection is also done by interviewing the figures and the believers of Haji Bawakaraeng deeply, also the documentation study done to complete the data obtained beforehand. The collected data then will be analyzed by using socio-anthropologic approach and will be explored in a qualitative descriptive way.This research shows that the ritual tradition of Haji Bawakaraeng practiced by the believer of this belief still exists until today, although they face many obstacles. They remain depending their belief strongly practiced since a long time ago by doing adaptation and negotiation of any resistance that they face at present. | ||
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| Title | : | Manusa Yadnya Ritual (Sarira Samskara) Within the Social Life of the Hindu Community in Bali: A Comparative Analysis |
| Author | : | Ni Nyoman Sri Widiasih (CRCS, 2004) |
| Abstract | : | |
| The purpose of this research was to gain knowledge and a deeper understanding of the Manusa Yadnya (Sarira Samskara) ritual in Hinduism and its relationship with its community social life. And also it want to know the management of Manusa Yadnya ritual done by Hindus follower in Bali and Yogyakarta within glorify human existence, and want to know the meaning of each rituals.This research is a library research, whose primary materials are the books of Weda and Lontars. Although the earlier existence of the books of Weda and Lontars is not exactly known, the books of Weda were written in Devanagari letter that used a Vedic Sanskrit, and a number of translations are found in Indonesian. It is the same case with Lontars, although these use a Sanskrit, Kawi, and Balinese text, these are also a number translations found in Indonesian. This research was conducted using a sociological approach, and the output of this research will be presented in an analytical descriptive explanation.Finally from the research done, it could be concluded that the ritual that Hinduism done as the expression of their bakti and thanks to God, with all His blessing and yadnyas for universe and all in it. All the ritual variations that Hinduism done as one ways for tighten, fasten, strengthen and maintained their faith. Whereas, panca yadnya means five rituals is done in Hinduism consisting of Dewa Yadnya, Pitra Yadnya, Rsi Yadnya, Manusa Yadnya, and Bhuta Yadnya. On the other hand, the meaning of Manusa Yadnya ritual is glorify human existence, so that all of ritual that have been done always containing requesting, hoping, forgiveness elements. Principally, the essence and goal of Manusa Yadnya ritual in Hinduism in Bali and Yogyakarta are same, but there appeared various forms in management religious life. This matter is influenced by psycho-religious, socio-cultural and local custom, yet that ritual based on same principle. So, every ritual in Hinduism, actually it couldn’t be separated with other rituals, but just one ritual prioritized that followed and supported by other rituals as well. | ||
| Title | : | Petik Laut: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi |
| Author | : | Nurainiyah (CRCS, 2007) |
| Keywords | : | Plurality, Kedungrejo, Petik laut, Jaragan-pandiga, Accomodation, Syncretism, Coastal cosmology and Social cohesion. |
| Abstract | : | |
| This research aims to showing how accommodating the differences of two traditions ideologically and socially can create tolerance and peace in a plural society. The plurality of Muncar such ethnicity, religion, culture and class-economy could protect the conflict. They more choose the public interest than personal interest. The social reality of Muncar is showing with ritual Petik Laut which combines between Islamic and Osing tradition. Cosmologically both of them are different, Islam believes in the singular God and the Osing believes in the plural God. The main problem of this research is how the ideological and social accommodation between the Islamic and Osing tradition can work. And some questions of this research is what is the structure of cosmology which has been created from the accommodation of differences of cosmologies? What is the consequence for the social constellation of the fisherman’s society of Kedungrejo? Why do the Kedungrejo’s fishermen choose the combination of both traditions rather than choosing one of them? The theoretical framework or the conceptual framework of this research came from my literature studies about the results of anthropological and ethnographical research like Beatty, Hefner, Koentjaraningrat, Geertz and Woodward. They argue that the dialectic between religion and local culture is syncretism. So my conceptual framework of research that syncretism is the accommodation of differences which can create society to be peaceful. And the ritual collective is the combining media of how the differences because the ritual has the collective goal which is reached by society as the actors. The methodology of the research is qualitative so to get data I do some methods like observation, interview and read the writing documents. After I get my all data I do analysis using descriptive analysis. The descriptive analysis is the description of facts towards giving the context in order that the fact can be understood. This research shows that the differences of religion and ideology in the multi-ethnical and cultural society have potentials for conflict. But the conflict can be protected by involving the social agents of society like santri and kejawen in order to avoid riot. The ideological problem is significant and sensitive and it is easy to create raise strong emotions among the fishermen. The wrong interpretation of ideology can be fatal. However the coastal society generally is known as less temperamental and open-minded person and permissive for the religious and ideological plurality. Their attitudes which want to show ‘dignity’ (jati diri) are the characteristic of the coastal society. This attitude manifests in the Petik Laut ritual by involving the symbols of religions, cultures and ethnicities in Kedungrejo. The Kedungrejo society majority is Islam but they believe in Ratu Reja Mina as the fish Queen although it is the Osing belief. The honor for the Sayid Yusuf as the historical figure of the Petik Laut history is done together by them. These beliefs complete the Islamic belief for Prophet Khidir. The coastal cosmology of Kedungrejo is the result of accommodating between Islam and Osing. So it became the local ideology which can avoid the conflict. Because left one of two ideologies can create the ideological conflict in society. They are still doing the process for the survival society life peacefully although they have the different interpretation about ritual Petik Laut. The conflict of economy as the consequence of the work system between Jaragan and Pandiga, and the environmental conflict between fabric and society can assimilate in this ritual because the social function of Petik Laut can accommodate all of the elements of society even religion to include in this ritual. So the person who has the certain conflict became the ritual as the mediation for building up the social cohesion (silaturahmi) among the fishermen community, religious institution and the organization of the pesantren’s alumni. From the social accommodation, the social cohesion came back to unity so that peace can return to Kedungrejo. |
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| Title | : | Gombakan Tradition in Islam Society in Merbabu Mount Slope, Subdistrick of Pakis Magelang, Central Java |
| Author | : | Parngadi (CRCS, 2009) |
| Keywords | : | Gombakan Tradition, Dreadlock, Children, Moslem Society and The slope of Merbabu Mount |
| Abstract | : | |
| The aim of this thesis is not only to present unique and interesting tradition but also to see the existence of this tradition in Islam society. Because of that, this is field research that takes data in the field and then looks for books that relate each other. This way is taken too see the existence and the development of the gombakan tradition deeply in Islam society. One of the possibilities that need to see is the impact of this tradition to the belief of the society in Banyusidi, subdistrict of Pakis Magelang in the slope of Merbabu Mount as the Moslem society. The method in this research is to collect all of the data about gombakan tradition and the sequences of the ritual in it. The next step is to compare this tradition with some books that focus on traditions as well as rituals to see deeply the impact of this tradition in Islam society. The result of this research reveals that the existence of gombakan tradition especially in Banyusidi, subdistrict of Pakis Magelang in the slope of Merbabu Mount strengthen the belief of people there as Moslem society. There is not only the value of the togetherness in this tradition but also the act of releasing from the impact of mysteriousness. The mysteriousness thing in this village is the appearance of the dreadlock on children. Not only do the parents of dreadlock children who have psychology burden but particularly the children who dreadlock in their hair. Because of that the gombakan tradition is regarded as the real solution to release children there from dreadlock as the mysteriousness thing. Until now this tradition is still exist and the society in the slope of Merbabu Mount in general keep this tradition well. |
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| Title | : | Religiosity of Lengger Dance of Desa Gerduren Kecamatan Purwojati Banyumas |
| Author | : | Robertus Suraji (CRCS, 2004) |
| Keywords | : | religiosity, transformation, differentiation |
| Abtract | : | |
| Dance of Lengger is folk dance that thrives in the region of ex-Karesidenan Banyumas, especially in the agricultural area or in villages. This dance represents traces of the previous Hindu culture. A sect of Hinduism that is Cakta Tantrayana belived in Goddess of Durga as the vertility goddess. In worship ceremonies, the dance like Lengger were used to request fertility. When the Hindu teaching reached Java there was transformation of meaning in this dance, caused by syncretism with Javanese belief. In Java, Goddess of Sri was believed goddess. Long ago in the area of Banyumas, dance of Lengger became social the tool of society to be grateful to all Deities after harvest. In its growth later on dance of Lengger naturally had meaning differentiation, of religious meaning to secular meaning. This dance today in some ways exploits the erotic.Village societies of Gerduren that till now still take care of this dance of Lengger, feel that dance is the part of society life of Gerduren village. Till now, they do certain rituals to take care of dance community. Rituals run by Lengger community of Gerduren village relate their belief of existence of spirit as protector of dance of Lengger. The spirit which is ordinarily referred to as the Indang so called Kastinem. Attendance of Kastinem Indang in an show of Lengger is believe to give supernatural strength to the dancer of Lengger. Trust about existence of Indang Kastinem in their belief does not oppose their belief in God. In reading of the writer, believing of existence of Indang Kastinem represents manifestation of alonging of God which is immanent, God which is near by and accompany them. Lengger community of Gerduren village have the conscious that they will not overcome problems of life with their own. They require strength aid from outside themseves. That strength they find in Indang Kastinem which they trust also comes from God. Of above mentioned description, it can be concluded that dance of Lengger of Gerduren village still has certain religious meaning. |
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Title: Maintaining Tradition, Constructing Identity: Identity Construction of “Orang Laut” in Saponda, Southeast Sulawesi
Author: Saifudin (CRCS, 2009)
Keywords: The Badjau, Orang Laut, Orang Darat, Identity Construction.
Abstract:
This thesis describes identity construction performed by the Badjaus who become the orang laut community settling a small island named Saponda in Konawe district, Southeast Sulawesi. The Badjau’s identity could be identified by their settlement and their daily life which always bound up with the sea; the reason making Badjau as orang laut. Historically, the Badjaus are the boat men who do not live in the house permanently living in the boat only, but nowadays, the Badjaus have already dwelled numerous coastal areas in Indonesia and many of them dwelled small islands—such as Saponda Island. The fact that the orang laut’s identity was originally built in the sea, does not mean that their identity was static. From the research performed, it was found that government’s policy such as education, health facility and the interaction between Badjaus and other tribes (orang darat) have influenced their identity construction. On the contrary, orang laut’s identity, however, is still there even though out-side values have continuously been appearing.