| 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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Arsip:
Thesis Review
| Title | : | The Beati Ritual for Moslem Teenage Girls within the Culture of Gorontalo Society |
| Author | : | Yowan Tamu (CRCS, 2009) |
| Keywords | : | Beati, moslem teenage girls, Gorontalo society |
| Abstract | : | |
| The research is themed on “The ritual of Beati for Moslem Teenage Girls within the Society of Gorontalo”. Beati is a ritual to change status from a little girl to teenager. This research aims to provide Islamic spiritual understanding for teenage girls who are growing up and whose understanding on Islam is not yet considered perfect before conducting Beati.The research is an ethnographic one where all data is based on perspectives, arrangement, and understanding of certain society including rules, norms, and categories lived trough by the society. This study is completed through data analysis, observation, and information from informants. The observation and data analysis are similar, which is information on essential aspects of Beati that embrace all agents of the ritual, teenage girls as well as those girls who are not yet underwent the process. The research is conducted in the regency of Marisa, Pohuwato district. It takes six months to observe the ritual’s preparation process, realization, and after ritual process. This research is accomplished by conducting observation, interview, and documentation. It tries to answer three main questions. First, how does the ritual of Beati exist and what is its role in developing mental, spiritual, and characters of teenage girls in Marisa? Second, why does the ritual of Beati still exist amidst the strong cultural penetration everywhere? Third, how do the people of Marisa accept the ritual in their life? The research concludes that Beati shapes mental and character of teenage girls to be well-mannered, morally good, and responsible to themselves as well as to others. Some of people also view the ritual as a way to preserve local culture. However, there are others who see it as no longer relevant to present condition. |
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| Title | : | Identity, Comodification, and Domination: the Manifestation of Hinduism in Bali |
| Author | : | Yulianingsih Riswan (CRCS, 2008) |
| Keywords | : | culture, identity politics, commoditization |
| Abstract | : | |
| This thesis reports on ethnographic fieldwork in Denpasar, Bali, Indonesia on July-October, 2007. Hinduism as religion of Bali has become the spirit of Balinese culture. And Bali’s culture has become a powerful political symbol and economic resource in the information age, where the development of the service economy (including tourism) provides new opportunities to marginal groups and new challenge to dominant ones.This report take the way in which culture is produced, possessed and often transformed into commodity for the market: the role of such reified culture in relation of inequality: the ownership of culture as a tool of identity and nation building. This allows us to expand our understanding of cultural property: as a tool available to any group seeking confirmation of an identity perceived to be under threat vis a vis wider power structure. The thesis begins with description of contemporary Balinese, the transformation of its economy and a brief history of tourism. The relationship between ritual and economy is discussed both in general terms and ethnographic detail to provide insight into the context of cultural ideas in which tourist development has taken place. The spatial organization of ritual reveals patterns of cultural order and political influence as key factors in understanding the contemporary situation. Then, religion of Bali has contributed for the social life of thing such as culture identity, source of commodity, and also political power for domination. |
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| Title | : | The Meaning of Tirakatan Tradition for Santri Society in Yogyakarta: A Study of the Tirakatan Tradition to Commemorate Indonesia’s Independence Day in Kauman and Mlangi Society |
| Author | : | Zunly Nadia (CRCS, 2006) |
| Keywords | : | tirakatan, religion and tradition |
| Abstract | : | |
| The tirakatan tradition to commemorate Indonesian’s Independence Day is done by Yogyakarta society the night before 17th of August. Almost all of Yogyakarta society does this tradition either in the village or in urban area in every neighborhood (RT). Since an independent day, Tirakatan tradition has done as expression of gratitude to God for the Independence Day.This research uses socio-anthropology as a approach by seeing the social and cultural phenomena in the society and then seeking how the society gives a meaning those phenomena. Besides that, this research also uses historical approach for knowing detail the internal and external factors supporting tirakatan tradition that is done by Mlangi society and does not done by Kauman society.Every community in Yogyakarta does this tirakatan tradition in a different way. In Mlangi society where traditional Islam is a majority, tirakatan is done in every RT by tahlilan that is lead by kyai (a religious leader or the leader of an Islamic boarding school) and after that reading sholawat together in the mosque as a center of the activity in Mlangi society. On the contrary, in Kauman society where modern Islam is a majority, they do not do tirakatan tradition because it is not compatible with their religious understanding. In this case, religious understanding is the important element influencing the realization of tirakatan tradition because it is related to the wrestling of religion and tradition. Tirakatan tradition is related to the symbolic Javanese society, including religion, world view, ethics, and Javanese culture as a whole. Those of couse have philosophical meaning and deeply spiritual value. Besides this relation, we can also see tirakatan tradition in the three framework meanings, i.e modernity, religion and culture of ancestors. Those three frameworks have relation and influence to each other in the tirakatan event. We can see tirakatan tradition in the modern framework, because this tradition commemorates the Independence Day. We can see tirakatan tradition in the religious framework, because religious understanding is an important factor that influences this tradition. Whereas, in the culture of ancestors, the tirakatan tradition is based on Javanese culture. Tirakat is used by the Javanese as self calmness and a medium of communication to God. This proofed that the society cannot be independent without these three frameworks. From these frameworks, we can see the plurality meaning of tirakatan based on the society background. |
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| 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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| 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. | ||