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Identitas, Komodifikasi, dan Dominasi: Manifestasi Agama Hindu di Bali

Tesis Monday, 20 June 2011

Judul: Identitas, Komodifikasi, dan Dominasi: Manifestasi Agama Hindu di Bali 

Penulis: Yulianingsih Riswan (CRCS, 2008)

Kata-kata Kunci; budaya, identitas politik, dan komodifikasi

Abstrak:


Tulisan etnografi ini mengambil lokasi di daerah Denpasar Bali pada bulan Juli-Oktober, 2007. Agama Hindu di Bali menjadi spirit dalam kehidupan sehari-hari. Kebudayaan Bali telah menjadi simbol kekuatan politik dan sumber daya ekonomi, perkembangan ekonomi (termasuk di dalamnya perkembangan pariwisata) juga membuka peluang dan kesempatan bagi kelompok marginal sekaligus menjadi tantangan bagi kelompok dominan. Tulisan ini mencoba untuk melihat bagaimana budaya diproduksi, dimiliki dan sekaligus ditransformasikan sebagai komoditas yang dapat dijual, dan terjadilah ketidakseimbangan budaya, maka budaya digunakan sebagai alat dari identitas.

Tradisi Gombakan dalam Masyarakat Islam Di Desa Banyusidi Di Lereng Gunung Merbabu, Kecamatan Pakis Kabupaten Magelang

Tesis Monday, 20 June 2011

Judul: Tradisi Gombakan dalam Masyarakat Islam Di Desa Banyusidi Di Lereng Gunung Merbabu, Kecamatan Pakis Kabupaten Magelang, Jawa Tengah 

Penulis: Parngadi (CRCS, 2009)

Kata-Kata Kunci: tradisi Gombakan, gimbal, anak-anak, masyarakat Islam dan lereng Gunung Merbabu

Abstrak:

 

Tujuan tesis ini adalah tidak hanya sekedar untuk menyajikan sebuah tradisi Gombakan yang unik dan menarik tetapi juga ingin melihat sejauhmana keberadaan tradisi tersebut di tengah-tengah masyarakat yang menganut agama Islam. Oleh karena itu, penelitian yang dilakukan oleh penulis adalah penelitian lapangan dengan menyajikan data-data yang didapat di lapangan kemudian mencari dukungan-dukungan dari literatur buku yang berkaitan. Hal ini ingin melihat secara lebih mendalam tentang bagaimana tradisi Gombakan tersebut ada dan berkembang di tengah-tengah masyarakat yang menganut agama Islam. Kemungkinan-kemungkinan yang ingin dilihat salah satunya adalah pengaruh Gombakan terhadap keyakinan masyarakat di Desa Banyusidi Kecamatan Pakis Kabupaten Magelang yang terletak di Lereng Gunung Merbabu sebagai penganut agama Islam. Di samping itu, juga ingin melihat nilai-nilai spiritual yang terkandung di dalamnya.

Medan Kontestasi Masyarakat Lokal: Kajian terhadap Keberadaan Komunitas Haji Bawakaraeng di Sulawesi Selatan

Tesis Monday, 20 June 2011

Judul: Medan Kontestasi Masyarakat Lokal: Kajian terhadap Keberadaan Komunitas Haji Bawakaraeng di Sulawesi Selatan
Penulis: Mustaqim Pabbajah (CRCS, 2010)
Kata-kata Kunci: Haji Bawakaraeng, kontestasi, Bugis-Makassar, ritual, dan kepercayaan
Abstrak:
Penelitian ini bertujuan untuk mengeksplorasi keberadaan tradisi Komunitas Haji Bawakaraeng di Sulawesi Selatan yang masih konsisten mempertahankan dan menjalankan kepercayaannya, serta resistensi mereka dalam mempertahankan tradisinya tersebut. Selain itu, penulis ingin mencoba menggambarkan fenomena ritual ibadah di puncak Gunung Bawakaraeng.
Penelitian ini merupakan penelitian lapangan yang difokuskan pada kajian tentang tradisi ritual Haji Bawakaraeng di Sulawesi Selatan. Pengumpulan data dilakukan dengan cara observasi lapangan dengan menggunakan metode deskriptif analisis, yakni mengamati langsung kondisi alam dan kehidupan sosial masyarakat, untuk menemukan fakta tentang keberadaan Komunitas Haji Bawakaraeng. Pengumpulan data juga dilakukan dengan cara wawancara mendalam terhadap para tokoh dan penganut kepercayaan Haji Bawakaraeng, demikian pula studi dokumentasi dilakukan untuk melengkapi data yang diperoleh sebelumnya. Data yang terkumpul kemudian dianalisis dengan menggunakan pendekatan sosio-antropologis dan dipaparkan secara deskriptif kualitatif.
Penelitian ini menunjukkan bahwa tradisi ritual Haji Bawakaraeng yang dipraktikkan oleh sebahagian orang Bugis-Makassar masih tetap berlangsung hingga saat ini, meskipun menghadapi berbagai macam rintangan. Mereka melakukan kontestasi dan tetap gigih mempertahankan kepercayaan yang dijalani sejak dahulu, dengan melakukan adaptasi dan negosiasi-negosiasi terhadap berbagai penolakan yang mereka hadapi selama ini.

The Celebration of Maulid Hijau on the Slope of Lamongan Mountain

Thesis Review Friday, 17 June 2011

Title : The Celebration of Maulid Hijau on the Slope of Lamongan Mountain: the Struggle of the Local Community in Responding to Disaster Vulnerability in Tegal Randu, Klakah, Lumajang, East Java
Author : Abd Malik (CRCS, 2009)
Keywords : Maulid Hijau, mitigation, local community, vulnerability
Abstract :
Many previous studies of disaster often only focus on post-disaster. Consequently, the studies forget the important aspects of pre-disaster namely vulnerability that is historically embedded in a certain society for a long time. Besides that, disaster mitigation projects are still dominated by technological approaches which are culturally not acceptable to local communities. This research completes (corrects) the weakness of several previous disaster studies by considering socio-cultural perspectives which focus on the study of vulnerability and its mitigation based on local community.This research concerns Tegalrandu village, one of the tourism regions in the sub-district of Klakah, Lumajang, East Java. The condition of the environment in this area has experienced terrible ecological crisis which threaten the occurrence of disaster. However, more important than such physical crisis is the nature of vulnerability in the community. To overcome both ecological crisis and social vulnerability, the local community holds a celebration which combines religious, local tradition, and reforestation activities called “Maulid Hijau”. Using social perspectives on disaster, this research conceptualizes vulnerability not as a characteristic of physical environment and not static. On contrary, vulnerability is a characteristic that is embedded dynamically in certain communities. In this sense, the occurrence of disaster in a community is combination between vulnerable people and natural hazard. While vulnerable community is people living in unsafe condition. Therefore, besides concerning with the physical aspects of disaster, the management and mitigation project might not deny the dynamics of vulnerability that takes place in certain communities.This research finds that vulnerability in Tegalrandu is a complex relation among social, political, economic and the ideological system since the colonial era until the reformation era. The consequences of those socio-cultural activities have caused Tegalrandu to live as a vulnerable community in unsafe conditions. Therefore, Maulid Hijau was initiated in order to reduce vulnerability and unsafe conditions in various aspects. The important aspect is to change and redefine a system of value concerning nature and the environment. That transformational view is expectedly followed by the change in people’s behavior and attitudes about social, economic and political activities in forming a sustainable community as opposed to a vulnerable community.

Memayu-Hayu Bagya Bawana: the History of Sapta Darma Movement in Indonesia 1952-2006

Thesis Review Friday, 17 June 2011

Title : Memayu-Hayu Bagya Bawana: the History of Sapta Darma Movement in Indonesia 1952-2006
Author : Chandra Utama (CRCS, 2007)
Keywords : Sapta Darma, history, revelation, occult power neutralizing practice, healing practice, anti-occultist movement, polytheism, discrimination
Abstract :
Sapta Darma is one of the largest Javanese spiritual movements in Indonesia with hundreds of thousands of followers. Sapta Darma is scattered in a large part of the country and has been beyond the national boundary. From its early period of growth in the 1950’s to the latest development of the movement there have been several phases. Since the subject of aliran kebatinan (Javanese spiritual movement) is still a very sensitive issue in the country, discussion on the movement will be significant to give more understanding of the movement in the Indonesian context of religiousity, especially about the antagonistic relation between two competing powers, Islam and Kebatinan. Moreover, there is no study which specifically observes the historical phase and dynamic aspect of the movement.This thesis aims at exploring the historical dimension of the Sapta Darma movement, beginning from the founder’s revelatory experiences [Hardjosapuro or Sri Gutama] in Pare in 1952 up to the present time. It will show how such experiences became the basis for its spiritual praxis in the next phase of its development and highlight the process of promulgation both via mechanism of peruwatan (occult power neutralizing practice) and pangusadan (healing practice). Both practices characterize Sapta Darma as an anti-occultist and healing movement. That is to say, the Sapta Darma movement has won fame as a healing practice which strictly opposes the spirit of polytheism.
The thesis also focuses on the interwoven relationship between character, chronology and the action matrix of the Sapta Darma movement in connection with the realm of spiritual consciousness, culture, society, and state. Dealing with contemporary developments, the exploration goes to the socio-political and cultural aspects (for instance, forms of discrimination, either done by state or “certain” [Moslem] communities) which have already suffered under movement. The expected contribution of this thesis is to create better understanding on the ways in which a Javanese spiritual movement can survive and develop in the changing sociopolitical and cultural context within Indonesian history.

Kelenteng, Religion and Culture Identity of Chinese Community

Thesis Review Friday, 17 June 2011

Title : Kelenteng, Agama, dan Identitas Budaya Masyarakat Cina: Studi Kasus pada Kelenteng Tay Kak Sie, Semarang
Author : Fahmi Prihantoro (CRCS, 2006)
Keywords : identity, history, Chinese people, kelenteng
Abstract
Kelenteng is known as a praying place for Chinese-Indonesians, especially whose religion is Tri Dharma (Confucianism, Buddhism, and Taoism). As such Kelenteng is considered to be important in the study of Chinese culture in Indonesia. It is generally assumed that Tri Dharma is one of primary cultural identities for Chinese-Indonesians.This research is aimed at revealing the relationship between kelenteng and Chinese cultural identity, with a case study in Kelenteng Tay Kak Sie, Semarang. The research questions are (1) were there any changes in religious orientation of Kelenteng Tay Kak Sie? and (2) does Kelenteng Tay Kak Sie, with its religious activities and particular cultural materials, still express Chinese cultural identity? In order to answer these questions, this research tries to examine Indonesian political dynamics in relation to Chinese-Indonesians. Using historical approach, three major stages in the political history of Chinese people in the modern Indonesia may be identified. These are [1] the period before 1967 when Chinese-Indonesians were free to carry out their cultural and religious activities, [2] the period between 1967 – 2000 when the New Order Government banned Chinese cultural and religious activities through Keppres No. 14/1967), and [3] the period after 2000, when the Government put Inpres No 6 Tahun 2000 in place and Chinese Indonesians are allowed to practice their cultural and religious activities again.
The research in Kelenteng Tay Kak Sie shows that to some extent this temple has become “the last resort” in preserving the cultural and religious identities of Chinese Indonesians in Semarang. This is evident at least in three aspects: (1) its persistent in the religious orientation (ideas), (2) slightly changes in religious activities, and (3) the least changes in the cultural materials as demonstrated by the building. This is indeed interesting, since during the period of oppression (1967-2000) many other kelentengs had been changed to become Buddhist temples. In such a latter temple, the Confucianism and Taoism aspects of the Tri Dharma were reduced and hardly presented. There are several factors that may explain why Tay Kak Sie has become the last resort to preserve the cultural and religious identities of Chinese-Indonesians in Semarang : its location, political will, temple characteristics, the strong Chinese community around the temple, and the religious teaching.