| 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. | ||
Arsip:
Thesis Review
| 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. | ||
| 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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| 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 | : | 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. |
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| 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. |
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