The Ritual of Munjung and Bongkar Bumi Among the Sundanese People (original) (raw)
Related papers
Studia Islamika, 2008
danperdebatan antarapendukung Islnm reformis dan tradisionalis senantiasa menjadi isu menarik dalamkajian Islnm Indonesia, meskipun tidak sedikit kritik telah dialamatknn pada pendekntan tersebut. Artikeb ini adalah salah satunya. Artikel ini menggambarknn bagaimana perdebatan reformist-tradisionalis tersebut berlangsung lewat upacara pattumateang, praktik loknl ritual kematian dalnm masyaraknt Muslim di Cikoang, Sulausesi Selatan. Pattumateang, yang dilaksanakan setelah upacara penguburan jenazah, dipahami sebagai satu cara yang-melalui upacara ini-orang yang hidup dapat mengirimknn doa kepada orang ynng sudah meninggal. Pattumateang adalah salah satu praktik ritual Muslim tradisionalis di Sulawesi Selatan. Praktik ini menjadi sebab bagi pertentangan panjang dan tanpa akhir di antara Muslim Cikoang. Sebaginn menolakkonsE membantu orang yang sudah mati sebagaimana dituju oleh pnttumateang. Maka, ritual pattumateang pun mekahirknn pembentuknn dua kelompok yang saling berlawanan, yang mendukung dan menolak ritual tersebut. Dalam masyaraknt Cikoang modern, kontrouersi atas ritunl ini mengarah pada friksi antnra orang-orang yang mendukung kelompok Muslim reformis, yakni Muhammadiyah, dan orang-orang yang tetap mengikuti anrongguru (mnhaguru) loknl Dalam artikel ini, dua kelompok berbeda tersebut dikntegorikan ke dalam tradisionalis dan modernis. Kaum tradisionalis mengidentifiknsi diri merekn sebagai orang-orang yang menerima berbagai praktik keagamaan yang diwarisi dari Sayyid lalaluddin (Sayyid lalal al-Din), nenek moyang masyaraknt Cikoang. Merekn mempertahanknn keyakinan dan praktik keagamaan tradisional tersebut serta melawan setinp bentuk kritik dari pihak luar. Sementara kelompok modernis kebanyakan bersandar pada pemikiran yang meneknnkan pennfsiran rasional atas ajaran Islam.
Performativity Of Gandang Tasa In The Mauluik Ritual In Sicincin, Pariaman, West Sumatra
2018
The goal of this research is to discuss the performativity of gandang tasa in the procession of the mauluik ritualin Sicincin, Pariaman, from an expression of solemnity to one of joy, loss of control, and trance. The mauluikritual in Sicincin, Pariaman is performed as part of a religious ritual which combines elements of local culturewith traditional music. The traditional music gandang tasa is used to create an atmosphere of excitement and topromote a sense of togetherness which leads to a trance. Gandang tasa is the name of a percussion ensemblewhich plays music with a character that is energetic, loud, and fast, with a performativity that is frenzied andspirited and causes the participants in the ritual to become passionate and excited. The people taking part in theprocession, especially teenage boys and girls, are excited by the accompaniment of the gandang tasa whichcreates an atmosphere of exuberance, causing them to become elated to the point where they enter into a trance.Th...
Publika Budaya, 2013
The purpose of this research was to discribe and explain form value and the use of terms that used in ritual ceremony of petik pari by people of Java in Sumberpucung at Malang Regency. The Dewi Sri figure became a symbol and thought guidance to people of java, especially famer of java in the cycle life procession, among others mariage, house treatment and farm field. There for they carried out the petik pari tradition that had several steps in the process. The first step was nyiapne weneh, that consist of kowen, ngekum pari and ngentas pari. The second step was bukak lahan, that consist of tamping, ngisi banyu, mbrojol, mopok, nglawet, nggaru and ndhadhag. The third step was tandur, that consist of ndhaut, nas atau geblake dina, ngerek and tandur. The fourth step was ngrumat, it consist of lep, kokrok, ngemes and matun. The fifth step was petik pari, that consist of uborampen, sega ingkung, sega gurih, sega tumpeng or sega gunungan, sega golong, iwak, kulupan, gedhang raja, bumbu urap and cok bakal that countain bumbu pepek, wedhi, dhedhek lembut, kaca, suri, wedhak, janur kuning, kembang telon, menyan, dhuwit receh and badhek. The sixth step was panen, that consist of ngerit, nggeblok, nyilir, nampeni and ngiteri ghabah. The terms that existed in every steps experinced meaning generalisation, meaning degeneralisation and didn't meaning inalteration. Etnolinguistical analysis in the research was to compare the agricultural terms that used by people of Java in Sumberpucung at Malang Regency with agricultural terms that used by peoplo of Madura at Jember Regency.
Dadung Feast Rite As A Cultural Expression in Legok Herang Village, Kuningan district
2023
This research aims to examine the tradition of the Dadung Party in Legokherang village, Kuningan Regency, West Java. A tradition that expresses gratitude to God for the harvest and the entity maintaining the relationship between living creatures and nature. The research method used is qualitative with a dance anthropology approach which is elaborated with choreographic concepts. This research shows that the Dadung Party is an integral part of community life and has been passed down from generation to generation. It also has connections to the Islamic beliefs propagated by the Wali Songo. This ritual involves various stages, such as worship, Rajah Pamunah, and entertainment and ritual equipment that must be adhered to by community participants. This tradition is a preserved cultural heritage and functions as a balance to modern culture. The noble philosophical values contained in the dance at the Dadung Party although this dance does not have fixed movements, the emphasis on expression as a manifestation of feelings is very important. Local cultural continuity is a dynamic part of society, and external cultural influences must be adapted to the worldview and local culture.
Communal Feast Slametan: Belief System, Ritual, and the Ideal of Javanese Society
Abstrak Artikel ini fokus pada keyakinan keagamaan dan ritual slametan masyarakat Muslim Jawa. Ritual slametan dianggap penting di kalangan komunitas masyarakat Jawa dan telah dipandang sebagai ritual sinkretis dari Islam dan tradisi Kejawen Hindu, serta sudah mentradisi di masyarakat. Ritual slametan dalam artikel ini dianalisis terkait dengan idealisme keutuhan dan harmoni sebagai standar dan acuan indikator bahwa kehidupan harus teratur dan slamet atau 'tak terjadi apa-apa'. Tidak ada dikotomi kultur Jawa dan ajaran agama Islam yang dianut karena kedua hal ini terlihat berjalan beriringan. Artikel ini berargumen bahwa slametan adalah ritual utama masyarakat muslim Jawa yang merefleksikan dan menyimbolkan kepercayaan agama, prinsip slamet, yang berarti sebuah harapan bahwa dalam hidup tidak terjadi apa-apa atau musibah, hidup bersama secara sosial dengan rukun, dan menyadari tentang pentingnya menghormati keberadaan orang lain. Prinsip dan idealisme ini pada akhirnya mengandung unsur kesakralan tradisi dan religius yang berpengaruh pada dinamika saling mempengaruhi antara perilaku individu dan sosial. Abstract This paper focuses on the Javanese Muslims religious belief and its ritual, slametan, which is prevalently performed in Java. This ritual is of great significance to the Javanese Muslim community, and is counted as syncretistic ritual of Islamic and the Javanese traditions. The ritual is though analysed in relation to the society ideal of unity and harmony as the standard set for the indicator that the life of people is in order and in a slamet condition or 'nothing happens'. This paper argues that this ceremony is the main ritual among Javanese Muslims which to a large extent reflects and symbolises the religious belief, slamet principle of the people living together, and having strong awareness of others. This ideal in the end conceives some element of sacredness which has the influence on the relationship between individual and social behaviour.
Russian Journal of Agricultural and Socio-Economic Sciences, 2018
This research aimed to know and understand the ritual of Bayar Saut at Tewang Tampang Village of Payawan Sub-District, Katingan District of Central Borneo. This research was conducted due to the uniqueness of religious life in the area. Practically, Muslims do not participate in the implementation of the ritual of Bayar Saut. However, the reality was different. Although the ritual of Bayar Saut is an animism tradition, but Muslims in Katingan District of Central Borneo participated in implementing the ritual. All data, which had been collected by the techniques of observation, interview, and literature studies, were analyzed using phenomenology and hermeneutic theories. The findings of the research showed that: the ritual of Bayar Saut (fulfilling promise) was implemented in the form of offering ceremony that offered food and sacrificial animal such as cow for sahur parapah/gaduhan (supernatural creature) which was believed to help them during the time looking for fortune, providing protection from danger and disease; currently, the local society was still implementing the ritual of Bayar Saut because it was based on the religious, social and cultural ideologies; the society of Tewang Tampang Village, Katingan District of Central Borneo still implemented the ritual of Bayar Saut due to positive implications on their social, economic, and cultural lives. Their belief was so strong against the myth of the essence of life underlying the ritual that Muslims in Tewang Tampang Village, Katingan District of Central Borneo still participated in implementing the tradition of the ritual up to now.
Parallel Expressions Found in Tegu’ Wata’ Traditional Ritual of Klobong Ethnic
Lantern: Journal of Language and Literature
Penelitian ini bertujuan untuk mendeskripsikan ungkapan paralel yang digunakan dalam upacara tegù watá yang merupakan upacara tradisional masyarakat Boru sebagai suatu ungkapan syukur atas hasil panen yang diperoleh. Penelitian ini merupakan kajian linguistik kebudayaan yang berlandaskan pada pendekatan antropologi linguistik dan linguistik kebudayaan. Penelitian ini menggunakan metode deskripsi kualitatif. Data diperoleh dari data lisan dan tulisan berupa tuturan adat dalam upacara syukur atas hasil panen (Tegù Watá). Pengumpulan data dilakukan dengan metode membaca dan wawancara dengan teknik mencatat dan rekaman. Hasil penelitian menunjukan bahwa ekspresi paralel yang digunakan dalam upacara Tegù Watá memiliki dua bentuk, yaitu grammatikal paralelisme dan leksikal parallelisme. Adapun lima makna yang terkandung dalam expresi paralel yang digunakan, yakni makna persatuan, harapan untuk kesehatan, harapan untuk kesuksesan, religius, dan kebersamaan. Selain itu, masyarakat Boru juga...
Practicing Sindujoyoan Ritual in Manyar Gresik East Java A Symbolic Culture of Marriage Tradition
Moch Ichiyak Ulumudin, 2014
Geertz’s theory of Javanese matters has been widely known among scholars. He talked a lot related to Javanese society including culture and tradition. He even managed to make classification of Javanese people based on their belief and religion. Put highly on his works and theory, here the writer want to deliver one of Javanese tradition in Gresik-East Java called Sindujoyoan Ritual, A kind of Selametan (salvation) ritual held to respect ancestral souls, non-visible being, Danyang, Seng Baurekso, and specially seeking protection of disasters, calamity, death and destruction. Sindujoyoan is a name of ancestor who had been regarded as a saint, sacred and powerful individual and also path finder of the village. Because of some words of him, that before marriage his descendant must have small ceremonial party specialized for those non-beings as a form of appreciation, admiration, respect and fear. They prepare Sesajen (offering) to soothe those non-existences being. Additional function of it is represents Javanese Philosophies in related to life view, humanity, valuable culture and beliefs. Their way to keep the tradition and it has realized when one of the villagers wants to get marriage with others in the same village. Geertz’s concept of religion as symbol system can be helpful in identifying this phenomenon. He said that culture possessed very well relationship with human characters, it bears the responsibility in that society.
Jurnal Penelitian Walisongo, 2022
This study focuses on religio-cultural values and meanings within the ritual of Jamasan Bende (Bende washing) on 10th Rabi'ul Awal in Bumijawa, Tegal, Central Java, Indonesia. The topic is interesting as religious and cultural values intermingle within a local practice. It can be seen from how the ritual is accompanied by the recitation of the holy verses of the Qur'an. It signifies that ancient ritual traditions have begun to fade in society because they are considered to contain mystical beliefs and heretical elements handed down from the inhabitants' ancestors. However, the successors have been trying to advocate and revitalize it instead of abolishing it. It is qualitative research that serving as a field study. The approach used in this research is phenomenology. It digs deeper into interviewing people practicing the ritual and documenting things concerning it. It employs magi theory and theoretical stances from Marshall's ritual theory that heavily focuses on the issue of religious ritual simultaneously. ___ Kajian ini berfokus pada nilai dan makna religi-budaya dalam ritual
Social Construction Rituals of Nuju Jerami Orang Lom Bangka Indonesia
Proceedings of the International Conference on Maritime and Archipelago (ICoMA 2018), 2019
The social construction of ritual Nuju Jerami as a form of gratitude for the success of rice harvest in indigenous communities Orang Lom Bangka needs to be questioned. Some previous research findings suggest that the ritual Nuju Jerami is a period of time for the Lom community to restart a new field for rice growing , a means of strengthening the kinship system, and a symbol of traditional identity. Based on the results of the study showed that the rhythm of Nuju Jerami has been constructed in two ways. First, the ritual Nuju Jerami is constructed as an field of intersection between the social exchange system and the exchange of political interests: the repayment of customary forest tenure by the corporation of oil palm plantations. Network connections and funding of funds for the implementation of Nuju Jerami from corporations reinforce these findings. Second, the construction of modernity culture accelerates the process of transforming subsistence values into the orientation of materialist values. The cultural values of nuju jerami are being stripped away and replaced with the values of commercially-oriented materialism to the extent of entertainment and meaningless celebrations. The social construction of Nuju Jerami needs to be placed in an effort to counter the construction of the interests of the land and the unfairness of modernity as well as to build cultural awareness by institutionalizing Nuju Jerami based on community development.