Pos oleh :

Kuman Mahwadhi-Wadhi: Simbol Harmonisasi Budaya dan Agama

Tesis Monday, 20 June 2011

Judul: Kuman Mahwadhi-Wadhi: Simbol Harmonisasi Budaya dan Agama

Penulis: Thisye Ollyvie Pangkerego (CRCS, 2006)

Kata-kata Kunci: agama, budaya, harmonisasi, akulturasi, simbol

Abstrak:


Kuman Mahwadhi-wadhi adalah kegiatan makan bersama yang selalu ada dalam setiap ritus agama Kristen di Kembes, salah satu desa di Minahasa. Kuman Mahwadhi-wadhi ini adalah suatu harmonisasi yang dihasilkan dari akulturasi antara agama Kristen dengan budaya lokal serta purifikasi dari agama Kristen. Konsep yang dikemukakan Clifford Geertz mengenai kebudayaan sebagai “Sebuah pola-pola makna (a pattern of meanings) atau ide-ide yang memuat simbol-simbol yang dengan masyarakat menjalani pengetahuan mereka tentang kehidupan dan mengekspresikan kesadaran mereka melalui simbol-simbol itu”, merupakan suatu gambaran yang tepat dalam melihat dan menganalisis makna dari setiap simbol suatu sistem kebudayaan, yang begitu beragam.

Upacara Manusa Yadnya (Sarira Samskara) dalam Kehidupan Sosial Masyarakat Hindu di Bali

Tesis Monday, 20 June 2011

Judul: Upacara Manusa Yadnya (Sarira Samskara) dalam Kehidupan Sosial Masyarakat Hindu di Bali: Sebuah Analisis Perbandingan

Penulis: Ni Nyoman Sri Widiasih (CRCS, 2004)

Abstrak:

Penelitian ini bertujuan untuk memperoleh pengetahuan dan pemahaman yang lebih mendalam tentang pelaksanaan upacara Manusa Yadnya dalam agama Hindu dan hubungannya dengan kehidupan sosial masyarakat serta untuk mengetahui tata pelaksanaan upacara Manusa Yadnya yang dilaksanakan oleh umat Hindu di Bali dan Yogyakarta dalam pemuliaan eksistensinya, serta makna dari masing-masing ritual yang terkandung di dalamnya.

Kiai Langgar and Kalebun: A Study on The Contestation of Two Cultural Brokers in A Non-Pesantren in Madura

Thesis Review Monday, 20 June 2011

Title : Kiai Langgar and Kalebun: A Study on The Contestation of Two Cultural Brokers in A Non-Pesantren in Madura, Indonesia
Author : Muhammad Endy Saputro (CRCS, 2008)
Keywords : cultural broker, Madura, discursive tradition
Abstract :
Madura is one of thousand Indonesian islands which identical with kiai and the pesantren. Through the pesantren, the kiai institutionalizes Islamic knowledge into Madurese people. However, what happens if a Madurese village has no pesantren (Islamic boarding school)? My research reveals that the absence of pesantren in Madura raises a contestation of cultural brokers.There are two cultural brokers in Gapurana, namely the Kalebun (leader of the village) and the Kiai Langgar (religious leader of a small mosque). Those two have their own parameter to implement the tradition in that village. These parameters evoke two distinctive traditions in Gapurana, they are the kalebun’s tradition and the kiai’s tradition. The kalebun’s tradition is based on the Madurese historical precedence and on the other hand, the kiai’s tradition is based on Qur’an and tradition of the prophet Muhammad. Applying critically Talal Asad’s concept on tradition (1993; 1996a; 1996b), I analyze those two contestations.Based on my fieldwork, I find that although the kalebun’s tradition gives negative effects of the Gapuranese economics, the Gapuranese people remain conduct the kalebun’s tradition. On the other hand, the kyai’s tradition seeks to prevent the Gapuranese from the negative effects of the kalebun’s tradition.

Contestation Field of Local Society: the Study of the Existence of Haji Bawakaraeng Community in South Sulawesi

Thesis Review Monday, 20 June 2011

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.

Manusa Yadnya Ritual (Sarira Samskara) Within the Social Life of the Hindu Community in Bali

Thesis Review Monday, 20 June 2011

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.

Petik Laut: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi

Thesis Review Monday, 20 June 2011

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.