| 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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Arsip:
Thesis Review
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.
Title: Religion and Culture in the Betawi Wedding: the Negotiation between Religion and Culture in the Betawi Wedding in Babelan Subsdistrict of Bekasi
Author: Siti Hunainah (CRCS, 2005)
Keywords: religion, culture, negotiation, wedding
Abtract:
The interaction between religion and local culture is an undeniable fact in the community; specifically it happened into the Betawi people. The Betawi wedding tradition is one pattern whereas both religion and local culture influences each other and it also gave some nuances in that procession. Interestingly, there is no one culture among others that represented when the Betawi people expressed their tradition. It means that the Betawi culture is an inclusive culture, and this possibly making the space of dialogue and negotiation with other cultures. Therefore, in Betawi culture unsurprisingly founded other elements of culture, such as Arab, Chinese, Sundanese, and Javanese culture. There are many stages in the Betawi wedding that is touching within Islamic religion and local culture. For example, maulidan, ziarah, paketan, etc. besides, there are many symbols in the procession itself, such as giving expenditure that symbolized by mosque miniature. It means that giving describes the money that gave by the husband to the wife for house needed, and this money obtained by legal method. There is also a tradition namely the barrier house opening tradition that is symbolizing the unflawed life of the house. It means that the couple marriage will face such conflict in their life. In addition, Betawi people still have the inheritance animism and it showed in the marriage procession. In every marriage celebration (keriaan), the celebrator firtly usually celebrate the ritual and giving offerings (sesajen) altogether. The offerings (ancak) put dawn into the forth angles of house. It is convinced to give the food to the spirit who settle in the village or their ancestral. By preparing the offerings (ancak) mean to save and to avoid the unwillling thing along the celebration. Certain aspect in the Betawi wedding showed the negotiation whereas the elements of religion and local culture found the meeting point.
| Title | : | The Dialectic of Muhammadiyah and Local Culture: Study on the Reorientation of Muhammadiyah’s Manhaj Tarjih about Culture |
| Author | : | Syaugi (CRCS, 2005) |
| Keywords | : | Manhaj Tarjih, the Pure Islam, Muhammadiyah, Purification |
| Abstract | : | |
| The objective of this study were to know the manhaj tarjih (interpretation) of Muhammadiyah toward culture, and to know to what extent the dialectics of Muhammadiyah with the local culture taken place as the consequence of the new manhaj, which brought about diversity of religious behavioral in the Muhammadiyah followers.This study used qualitative approach based on the existing social reality in Muhammadiyah movement, which had historical, religious, and cultural dimensions. Since it was a literature research that used descriptive-analytical method based on textual study, the data collection used documentation. The data were classified into primary and secondary ones and analyzed by using systematic-descriptive method.The results showed that the propagation of Muhammadiyah to remotes had resulted in cultural fragmentation in its purification movement. Further, it was in line with the cultural proselytizing and the Islamic law spiritualizing programs that made its proselytizing style become accommodative in nature and was tolerant to the local culture. Moreover, with three approaches of bayani, burhani and irfani approaches as part of its manhaj tarjih, the purification ideology could run side by side with the socio-cultural approach. With the diversity of religious behavior of its followers in the pure Islamic ideological framework, it showed the dialectics with the local culture. | ||
| Title | : | Kuman Mahwadhi-wadhi: The Symbol of Harmonization between Culture and Religion |
| Author | : | Thisye Ollyvie Pangkerego (CRCS, 2006) |
| Keywords | : | religion, culture, harmonization, acculturation, symbol |
| Abstract | : | |
| Kuman Mahwadhi-Wadhi as a practice of eating together is such an important part of every Christian rites in Kembes, a village in Minahasa. This practice is a harmonization which is result from the acculturation and purification of Christian with local culture. Clifford Geertz concept about culture as a pattern of meaning or the ideas including symbols which with that the community performs their knowledge about life and expressing that into certain symbols- is a right explanation in how we see and analyze the meaning of every culture symbols.An acculturation between Christian and local culture in Kuman Mahwadhi-wadhi form has some meaning of symbols: Gratefulness to Empung Wailan Wangko as a source of everything in human life as local culture belief was purified with new meaning as a gratefulness to God-a source of blessing. The Unity among this community is inspired by Mapalus system-living in togetherness and share helps each other in everything. Its value is reinforcing with an explanation that community is a Body of Christ that living together and sharing love each other. Equality is emphasized to interaction of Kembes community. It describes an understanding about the Sacrifation of Jesus Christ who come and become a man into the world, and cleans the sin of this world.As a run of time, the harmonization is facing with some conflicts caused of modernity. Kuman Mahwadhi-wadhi does not understanding as a holy part of a rites, but now, it tends to be an appendix which related to social status of the member of the community. It is also become a life style of consumerist. It is clear that Kuman Mahwadhi-wadhi has a differentiation meaning; unfortunately, it is supported by church, which does not make a move to reform the meaning of the symbols. | ||
| Title | : | Interaction Patterns of Arab Descendants’ Community and Local Population in Gapuro Sukolilo Village, Gresik |
| Author | : | Ummu Hafidzah (CRCS, 2007) |
| Keywords | : | acculturation, assimilation, overt culture, covert culture |
| Abstract | : | |
| This research aims at describing the interaction patterns of kampong Arab Gresik society that is heterogenic and their impacts to the culture of population there. The hypotheses that are proposed here are: (1) generally, Arab descendants can be grouped in two characteristics: Firstly, people who have been integrated to society by assimilation process; secondly, people who still have had an identity of Arabness and existed in acculturation border; (2) the impact of the integration, the intrinsic part of Arab descendants society’s culture (overt culture) has changed and the extrinsic one (covert culture) has still held and practiced. Subject of thesis research is Arab descendants’ community in Gapuro Sukolilo Village, Gresik. The colleting data is attained by using observing participants, and taking the in depth interview to such a person, scholars, and certain respondent who have any relation to the topic being researched. Later on, the data, which collected through field research and library research, are then analyzed descriptively, interpretively, and critically as well. The research finding shows that there are various factors which influence the integration process in Gapuro Sukolilo Village. They come not only from Arabic ethnic group itself but also from local population. The supporting factors are mixed marriage and economic cooperation. The inhibiting factors are prejudice and stereotype. Besides, there are binding factors that can minimize conflict: similarity of religion, interdependence and brotherhood feeling. The impact of integration to Arab descendants’ community can be seen on their extrinsic (physical) culture such as rites (rites of passages and rites of Islamic holy days), traditions (food, building, language, art, and medicinal treatment), values (education and women’s position), and symbols (dress and mosque). But, they have still held on some intrinsic culture, like kafa’ah (equality of rank), patriarchal system in kinship, and way of visiting. Besides, the Arab descendants’ community also influences local population, in physical culture (language, dress, and art), and religious practices (path for mystics, celebration of Prophet’s birthday, and commemoration of every year’s death). |
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