| 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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Arsip:
Thesis Review
| 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: 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. | ||