| Title | : | Marapu in Disasters: Meaning and Response of Wunga-East Sumba Community against Natural Disasters |
| Author | : | Jimmy Marcos Immanuel (CRCS, 2010) |
| Keywords | : | Marapu, ethnoecology, natural disaster, meaning, response, and ritual |
| Abstract | ||
| This thesis addresses the life of indigenous people in a village community on Sumba, an island of Eastern Indonesia that is particularly prone to natural disasters. Over the past two decades a village in Eastern Sumba, called Wunga, has experienced ecological phenomena such as locust pest/ Locusta Migratoria Manilensis (1998-2005), Tai Kabala grass/Chromolina odorata (2006), whirlwind (2007), earthquakes (2007 and 2009), famine (2007), barrenness or drought (every year), toad pest (2007), and fires (several times). Wunga village is deemed to be the place the Sumbanese ancestors arrived at when they first came to Sumba. It was affected by the ecological phenomena mentioned, which can be also seen as natural disasters, and was hit especially hard. By using an ethno-ecology approach, the present research found that Wunga people, of whom 85,4% follow Marapu (the local religion in Sumba), have created their own meanings (based on emic view) for natural disasters that differ from the views of scholars and from the Indonesian government’s policy as the global perspective. This difference stems from the creation by the Wunga people of their own taxonomies and perspectives on their ecology. This thesis aims to answer questions about how the Wunga people view their own vulnerable ecology, what meanings and behavioral responses the Wunga people ascribe to natural disasters, and the factors that contribute to the formation of these meanings and behaviors. We will see how local identity among Marapu followers gives rise to a discourse of natural disaster that is distinct from constructions of the globalization. The issues of politics of environment and market power will also be used as a framework of interpretation to see the problem of poverty in Wunga as a risk factor of disasters that could happen in the future. The dominant response of Wunga people to their ecological problems, which is hamayangu or ritual, will also be analyzed in order to understand the significance of the response to the society. Ritual will be seen as people’s resilience, coping mechanism, “common food” which symbolizes shared-identity, and the way people maintain masculinity in the society. |
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Pos oleh :
| Title | : | Dui’ Ménré: Bõné Bugínese Marriage in South Sulawesi |
| Author | : | Juhansar Andi Latief (CRCS, 2009) |
| Keywords | : | dui’ ménré, marriage, Bugínese, Bõné, custom, and religion. |
| Abstract | : | |
| This study aims to discover the cultural axiology of dui’ ménré in Bõné Bugínese marriage, South Sulawesi, which still exist in modernization time, and to identify and describe the role of the little tradition in it. The description and the argument about these things done through analysis of the form, the basic considerations, the principles that apply, and social consequences in the community life and its solutions.The research is a type of qualitative research with a focus on cultural studies, dui’ ménré in Bõné Bugínese marriage in South Sulawesi. The data were collected by field observation on the form, procedures and applicable precession in that culture; in depth interviews with leaders of culture, religion, society, government, and the actors themselves; and documentation in the form of picture and recordings of these cultures. Data were collected and analyzed using socio-anthropological approach presented descriptively and qualitatively. This study shows that the culture of dui’ ménré in Bõné Bugínese marriage still exist although it has experienced various shifts including the widening of the value, meaning, and purpose of the previous one. Therefore, ‘denials’ and the polemic in custom itself and between custom and religion which coloring the culture were happened after dignity, and pride in maintaining their ‘culture of prestige’, and to gain public recognition, as well as the waning of the traditional political power that caused the bird of ‘the rape of the custom’ by a fulfillment of ‘needs’. In fulfillment of these, the tap of negotiation opened as a way to reap a new legitimacy. |
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| Title | : | Cap Go Meh Celebration for People in Tegal |
| Author | : | Khaerul Ummah (CRCS, 2006) |
| Keywords | : | Cap Go Meh Celebration, Chinese, Non-Chinese community |
| Abstract | : | |
| This research has a title “Perayaan Cap Go Meh Bagi Masyarakat di Kota Tegal” (Cap Go Meh Celebration for Peoples in Tegal). Cap Go Meh is one of many Chinese celebrations that celebrated in Tegal. This is an interesting issue because Chinese existence in Indonesia. They got different political policies in three decades on existence issue if it based on Chinese political history in Indonesia. Goals of this research are to know Chinese attitude toward that celebration and non-Chinese role to that celebration.To achieve those goals, the author takes various steps. The author collects the data in field by involving in Cap Go Meh celebration to get drawing and knowledge of celebration directly and holistically. Furthermore, the author also collects the data from some people with their own expectation by doing interview to get deep information about the celebration. Secondary data can be collected by library studying focused on not only about traditional Chinese philosophy and religion but Chinese existence history in Indonesia also. Descriptive analysis process is used in this research. The result of this research stated that not all of Chinese in Tegal have the same attitude to Cap Go Meh celebration. They divided in two groups. First, they still celebrate Cap Go Meh because the celebration is still important for them related to their own ancestor religion and today they still believe it. This group looks different enthusiastic between young and old generation. Old generations focus and enthusiastic on ritual side and young generations focus and enthusiastic on celebration side. The second group is Chinese those are not celebrate Cap Go Meh. In this group, they have two attitudes; they are not celebrate Cap Go Meh absolutely because they have new religion and don’t want to mix their faith today with their ancestor religion, and they are not celebrate Cap Go Meh but accord this as their own ancestor culture which is important to maintain it. Non-Chinese community in Tegal has three roles in this celebration. First, they whose enjoy this celebration as spectator. Second, they whose help and get fee in celebration process. Third, they whose believe part of Chinese traditional religion and take part in ritual side of this celebration. |
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| Title | : | Ritual and Power: A Case Study of the Muludan Ritual in The Kanoman Sultanate |
| Author | : | Mohamad Yusuf (CRCS, 2005) |
| Keywords | : | the Muludan ritual, political power, traditional power, religious power and the Kanoman Sultanate |
| Abstract | ||
| This thesis is based on a fundamental question, is there any relationship between practicing the Muludan ritual and seeking power by the Kanoman Sultanate? The Muludan ritual has a uniqueness not exhibited by the other rituals. It is a ritual that is conducted by the Sultan’s family, and over one thousand people are involved in it. I assume that the Muludan ritual is used to regain power for the Sultan over the lay people.This research requires two steps: literature research and field research. I conducted field research after completing the literature study. I interviewed several people with different backgrounds and dissimilar relationships to the ritual, these included the family of the Sultan in order to know their motives for conducting the ritual and their vision of the role of the Kraton in taking part in the development of Indonesian society. I also interviewed several Islamic scholars (Ulama) in order to know the influence of the Islamic tradition in the Cirebon Sultanate and its rituals, and how Islamic teachings view the Muludan ritual. The Muludan tradition can be understood as the Islamic cultural system because the ceremony is done based on the knowledge, the belief, norm and the moral value of Islamic teachings. People believe that by following the ritual, they will get the God blessing (Ngalap Berkah) and Shafa’at as it is appointed in the Quran and the Hadith. In the context of Muludan ritual in the Kanoman Sultanate, however, the theories that are used in this thesis can be effectively implemented in terms of socio-cultural relationship between the Sultan and the people during the event of the Muludan ritual. |
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| Title | : | Da’wah of Cultural Islamic: A study of Appreciation Kiai Ahmad Masrur Mz (Born 1963) for Jatilan in Wukirsari Cangkringan Sleman Yogyakarta |
| Author | : | Muh. Hanif (CRCS, 2005) |
| Keywords | : | Kiai – Cultural Islamic mission – Appreciation of Jatilan |
| Abstract | : | |
| The objective of this research is to study the cultural Islamic mission (dakwah) undertaken by Kiai Masrur Ahmad MZ (born 1963) by utilizing the art of Jatilan dancing in Wukirsari village, Cangkringan, Sleman, Yogyakarta. The focuses of the research are: 1) Kiai Masrur’s form of appreciation of the art of Jatilan dancing. 2) The reason why Kiai Masrur conducts the Islamic cultural mission in the form of the art of Jatilan dancing appreciation of: his thoughts, motives, and objectives in the appreciation. 3) The response of community towards the Islamic mission in the form of Jatilan dancing art?This research uses qualitative methods. The subjects of research are Kiai Masrur, the organizing board and santris of Pesantren Al Qodir, the Jatilan performers and Jatilan community in Wukirsari, the pros and cons towards this cultural Islamic mission. The gathering of the data was undertaken in the form of in-depth interviews, participatory observation, and evaluation of objective data (documentation). The fieldwork was carried out from September 2004 until February 2005 in Wukirsari Cangkringan Sleman Yogyakarta. The analysis of the data uses a descriptive-qualitative approach with an interactive model. The results of the research are: First, there are two forms of appreciation of Jatilan by Kiai Masrur: (a) Jatilan is used as a medium to establish communication with the Jatilan community in the forms of annual Jatilan festivals and performances, giving financial support to the Jatilan groups, and involving the Jatilan society in various Islamic gatherings (pengajian) within as well as outside the pesantren. (b) Jatilan as the target of dakwah in the form of reforming Jatilan to make it more Islamic in its outer as well as inner aspects. In the inner concept the Hindu concept of Trihitakarana and the concept of Javanese spirituality are changed and made closer to Islamic mystical concepts. Concerning the outer aspects, via the regulations of the Jatilan festival, the Jatilan dancer are not allowed to transgresses the orthodox limits of Islam such as trance, giving sacrifice to spirits (sesaji) and the like. The criteria for winning in the Jatilan festival are the beauty of the music, dancing, and singing. Second, The thought, motives, and objectives of Kiai Masrur’s cultural Islamic mission, in the form of Jatilan appreciation. a) The thought that all humankind in the eyes of God is considered as God’s vicegerent on the earth. Therefore, all of human kind has the duty to spread and the right to receive the mission, without discrimination. Art, including Jatilan can be used for dzirkrullah (the remembrance of God). Priority is given to amr ma’ruf before nahi munkar, communicating dakwah in a polite manner, and giving good examples (utswatun hasanah), at Takhalli (emptying oneself from those bad aspects), at Tahalli (filling oneself with good qualities), at Tajalli (receiving insight to see the truth), accommodating innovations without leaving tradition behind, being moderate in manner (tawasut), just (tawazun), tolerant (tasamuh), giving priority to tasawuf rather than fiqh. The goals of the appreciation of jatilan are: to facilitate the Islamic mission, develop social integration, explaining al Qodir’s position in not forbidding jatilan, to revitalize Javanese identity, and to advocate grass-roots society. The motives and objectives behind the cultural Islamic mission are: a political motivation to get the support from the masses, and the motivation to defend the beauty of art. Third, In response to Kiai Masrur’s cultural Islamic mission, the community are divided into two groups: the supportive group consists of the Jatilan community, a large part of which are members of NU Wukirsari, some kiais from other pesantrens outside Wukirsari. Whereas the objecting group consists of a larger part of Muhammadiyah members and to a smaller part of NU members. The basic difference between these two groups is that the supportive group uses thoughts based on Javanese mystical tradition, Islamic mysticism (tasawuf) which stresses love and solidarity towards all of humankind, appreciation of the diversity of religious expression and consideration of religion as part of culture. The other group, however, bases its thoughts on the principles of Islamic shari’ah as explicated in the textual tradition of Islam (Qur’an and Hadith) and practicing them strictly. It views religion as distinct from and superior to culture. Moreover, the differences are manifestation of in-group and out-group feeling and the different political orientations. History has proven that the cultural Islamic mission undertaken by the Walisongo and other Islamic leaders (dai) has been successful in spreading Islam in Indonesia, especially among the Javanese ethnic group. This model of Islamic mission appreciates local culture, avoids violence and oppression. This model is still relevant for contemporary and future development of Islamic mission. |
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Judul: Fenomena Sampradaya dalam Dinamika Agama Hindu di Bali
Penulis: I Gusti Putu Gede Widiana (CRCS, 2006)
Kata-kata Kunci: sampradaya, dinamika, agama Hindu, budaya Bali
Abstrak:
Tulisan ini mengambil tema tentang fenomena sampradaya yang mewarnai dinamika agama Hindu di Bali. Tema ini diangkat karena masih sedikitnya tulisan-tulisan yang mengulas fenomena sampradaya dari sudut pandang ilmu sosial. Untuk itu, penulis berharap dapat mengungkap beberapa hal yang berkenaan dengan dinamika sosial religius masyarakat Hindu di Bali akibat kehadiran sampradaya sejak paruh ke dua abad 20. Dalam tulisan ini dipaparkan tentang ciri-ciri tiga sampradaya, respons masyarakat Bali terhadap kehadirannya, dan pengaruh sampradaya terhadap lembaga Parisada dan lembaga Desa Pekraman.