The concept of God, javanese local belief and hinduism.doc (original) (raw)
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Problematic concept of God in Javanese local belief and Hinduism
Javanese religion or Kejawen is a local belief system of javanese people which has existed long before official religions come. The concept of God in javanese belief sometime assumed had been influenced by Hinduism. However in its little bit different for javanese traditional belief is more monotheism rather than polytheism for tt appears as theological perspective on what calls Gusti Pengeran. In this regard, this paper intended to give brief analyses on the term of Kejawen in Indonesia as local religious and the concept of god in Javanese religion and Hindu. The fact that the term Kejawen is something problematic relates to the emerging of term " Agama " in Indonesia. Kejawen is frequently considered as tradition or custom (Adat) rather than religion. Nevertheless, it covers many aspects the same as religion such as the concept of god. In addition, the concept of god in Javanese tradition is similar with Hindu shows an assumption that basically the concept of god in Javanese tradition adopts from Hindu. In this case, it is relevant assumption since Hindu is the oldest religion on the world. However, before Hindu came to java, Javanese people already have their own religion which had been inherited hereditarily by the ancestral. From its practices and belief system, the pattern of practices and concept of god is quiet similar with Hindu. For instance, in Javanese religion people believe that god is part of the universe and Hindu also regards nature as part of god referring to the concept of Brahman and Atman. So between Javanese religion and Hindu have similar perspective about god in its teaching.
The Dynamic of Javanese religious orientation :: Early Twentieth Century of Javanese epistemology
CRCS - Sekolah Pascasarjana UGM, 2005
The Dynamic of Javanese Religious Orientation Early Twentieth Century of Javanese Epistemology by A. Budiyanto This thesis studies the important scene of the Javanese epistemology. In the late of nineteenth century and the dawn of the twentieth century, Javanese epistemology evolution was signaled by reformist Islam entering local-traditional of Islamic orthodoxy added by the infiltrating of ‘secular’ worldviews (i.e. humanism, nationalism) and Christianity. The coming of reformist Islam and Christianity (in which many of this Christianity were reformist too) made the traditional epistemology of Javanese bifurcate into three mainstreams: the realm outside the traditional Islam and the Islamic-Court is known as the Abangan realm, and the realm of inside the spectrum of the Courts known as the Priyayism realm. Although, the courts epistemology or priyayism is still embedded within Javanese Sufi epistemology [Islam Jawa] it regards, by the reformist santri, as uniquely a ‘Javanese worldview’. Thus, the discourse of Islam reformist, Christian missionaries, and modern worldviews [secular humanism and theosophy] made the Javanese to re-cultivate their own understanding of the nature of being Javanese. Subsequent to the depiction of the narration of the late nineteenth century epistemologies of Javanese I will comparatively addresses Samin, Sadrach, and Rifai’, as each “spiritually inspired” Javanese fights for their dignity and identity in the shadow of their belief-system in the midst of the discourses. From there, I attempt to seize the problematical issues of their essentialism acts in identifying and defining their religiosity and ethnicity. In short, this paper tries to shed a light on the constellation of present Javanese religiosity by seeking the nineteenth century riddles. The point of this paper is to reach an understanding the layers of the emerging of the many local religious movements that occurred in twentieth century Java. Keywords: Javanese – Religions; Javanese – Epistemology
Rethinking Javanese Islam. Towards new descriptions of Javanese traditions
2015
The study of non-Western cultures often relies on the knowledge of those cultures’ religions. This certainly applies to Javanese Studies, where “Javanese Islam” is one of its constitutive concepts. However, this notion is plagued by theoretical problems, suggesting it misrepresents the Javanese religious condition. Through a conceptual genealogy this research traces the origin of “Javanese Islam”. Its conceptualisation is shown to be part of a Western project of making sense of Javanese culture. However, the origin of the twin-concepts “Javanese Islam” and “Javanism” does not lie in the West’s ambitions for colonial dominance. Rather, they are pieces of Christian theology. The West’s preoccupation with religion compelled it to recognise certain Javanese traditions as elements of religion. It thus came to see ngelmu as the core beliefs and slametan as the central ritual of a Javanese religion. This representation however is not supported by empirical evidence or theoretical proof. If...
It has been proven that the different findings in examining Javanese religious life are led by the differences in terms of academic approaches. It includes the ways some key terms are perceived and elaborated. The term 'Islam' is defined in its wide sense by one and its narrow sense by the other. The popular rite of Slametan is also elaborated its different aspects by different authors, one leading to Islam and the other leading to animism. The notion of mysticism and mystical practices are also employed to refer to something different, one referring to Sufi tradition, and the other referring to authentic Javanese mystical practices. In addition, authors' perspectives matter. Particular understanding of some notions applied from the beginning of the observation has been guided the attention to particular aspects of religious life. Certain understanding about Islam has made one author emphasize more on the aspects of Islam, rather than different religious tradition. On the other hand, an empty-assumption-like autor to conduct observation on religious life of Javanese has been easily fallen to the dominant view of previous examination on the field. Those factors may lead to using different sort of data. If a single religious tradition like Islam is considered, the useful Javanese religion, Islam or syncretism: comparing Woodward's Islam in Java... (Agus Salim) perbedaan yang telah disebutkan tadi akan mengarahkan pada penekanan pada aspek-aspek tradisi yang berbeda. Dengan demikian, keyakinan bahwa 'ada pengaruh subjective dalam proses mengetahui' sebagaimana yang dikembangkan oleh sosiologi pengetahuan telah terbukti dalam. Faktanya adalah pernbedaan temuan lapangan dipengaruhi oleh secara apa masalah penelitian tersebut didekati. Nyatanya, perangkat penelitian yang mereka gunakan memang berbeda.
Islamic Religious Values Within Javanese Traditional Idioms as the Javanese Life Guidance
EL HARAKAH (TERAKREDITASI)
This research aims to describe Islamic religious value within Javanese traditional idioms. It employs descriptive qualitative method. The data in this study was collected using note-taking technique. To find the Islamic religious value within Javanese traditional idioms, the researcher used hermeneutics-content-analysis technique. The findings were (1) the belief of Gusti’s (God) existence, (2) the compliance to Gusti (God), (3) the plea for Gusti’s (God) power, and (4) the gratitude for Gusti’s (God) mercies and benevolences. The Islamic religious values, as part of Javanese local wisdom, should be conserved by the youth. The values should also be used as Javanese life guidance to build well-founded characters and ideal personalities.Tujuan penelitian ini adalah untuk mendeskripsikan nilai religi Islam yang terkandung di dalam ungkapan tradisional Jawa. Penelitian ini merupakan penelitian deskriptif kualitatif. Teknik pengumpulan data yang digunakan di dalam penelitian ini adalah t...
Indonesian Javanese Cosmology and its Transformation in Social Tradition and Built Environment
Syntax Literate: Jurnal Ilmiah Indonesia , 2023
The research focuses on how the teaching of different faiths was blended into Javanese-Nusantara culture and has created a culture with a peaceful and moderate Islamic image that is different from radical Islam which has generated Islamic phobias in many countries. This research examines how Javanese cosmology (syncretism of Hindu-Buddha-Islam) had been translated in social space and builtenvironment. The second is to describe how the system in Java successfully harmonized different faiths into Javanese culture. This study was a purposeful qualitative study that focused on traditional communities and two prominent existing Kingdoms of Surakarta and Yogyakarta in Java. Observation, in-depth interviews, and reviews on literature and documents of classical authors in Islamic Sufism were conducted to collect and compile data. The results show that the cultural process of Javanese prefers similarities rather than emphasizing differences between faiths. Converting faith from Hindu or Buddha to Islam did not necessarily cause conflicts and hostilities. The study underlined that the Javanese's understanding of cosmology at the micro and macro level, orientation or qiblah, and spiritual axis found similar mystical knowledge between Islam and the pre-Islam (Hindu-Buddha). This syncretism process created Kejawen culture and moderate Islam in Nusantara. Islam Nusantara is recently used as a paradigm by the largest Islamic organization in Indonesia. Keywords: Cosmology; Cosmogony; Tradition; Islam; Javanese; Kraton.
Karsa: Journal of Social and Islamic Culture, 2021
Philosophically, the science of The Qur’an about mountains is interpreted as a system of local awareness in the form of spiritual communication in the gunungan tradition of Javanese society. The concept of mountains in the Qur’an is scientific proof (kauniyah) of the Oneness of God as the Javanese interpret it as the concept of Gusti Manunggal. This dialectical relationship can be traced through the meaning of mountain cosmology in the Qur’an and Javanese philosophy in the perspective of interrelation between religion and culture. This study aims to explain mountains in the scientific perspective of the Qur’an with various functions which philosophically have a strong relationship in the gunungan tradition of the Garabek, Tumpeng, Slametan, and Sekaten rituals as the embodiment of tauhid in Central Java or Panjang-jimat in West Java. The method used is a thematic interpretation study with a descriptive narrative approach. Research on mountain cosmology or gunungan in the perspective...
Religiosity in Wedhatama by KGPAA Mangkunagara IV: An Education Model A La Javanese Culture
2016
This research purpose is to describe religious values in Wedhatama by and its relevance to today’s life. The method used is descriptive inferential, by describing religious values in Wedhatama which is in form of Pangkur, Sinom, Pucung, and Gambuh , and after that, summarizing it. The analysis results in conclusion that Wedhatama by Mangkunagara IV contains high religious values, which is manifested in a belief that human beings depend on God and God is a source of salvation, so human beings should be close to or surrender deeply to God. Religious person is imagined in Wedhatama as prime being, who loves solitude, tawadu’ , always be humble (he is not angry when someone calls him stupid), has less desire, puts his trust in God and sincere, knows the end, learns the essence of desolation, responses well to his wishes, sensitive, kind hearted, and loves to meditate until he finds some divine revelations, and imitates behaviors like in fiqh . This is education model a la Javanese cultu...
L Homme Revue Francaise D Anthropologie, 2000
THE TITLE of this innovative volume on the "religion(s)" practised by east Javanese peasants recalls the lectures given at the beginning of the twentieth century by William James, The Varieties of Religious Experience (1902?). James pioneered an empirical approach to comparative religion. One is also led here to measure the progress accomplished since that date by anthropological studies of religion. Andrew Beatty, although dealing with a single set of hamlets in a dictatorial political system, reveals a remarkable variety of religious practices, kept well out of sight.
Nusantara; Journal for Southeast Asian Islamic Studies
Selamatan merupakan ritual penting dalam Masyarakat Jawa. Sehingga tidak heran dua Antropolog Barat Clifford Geertz dan Andrew Beatty tertarik untuk meneliti topic tersebut. Beberapa perbedaan bisa ditemukan dalam kajian mereka. Pertama, Clifford Geertz melakukan penelitiannya di Pare. Sedangkan Andrew Beatty melakukan riset di Kota Bayu. Kedua, Clifford Geertz menggali stratifikasi social masyarakat Jawa yang melahirkan tiga varian; santri, priyayi, dan abangan. Pada sisi lain Andrew Beatty lebih menitik beratkan pada keintiman hubungan sosial masyarakat Islam yang saleh, Islam mistik, hindu, dan kejawen. Sehingga titik tekan mereka pun berbeda dalam kaitannya dengan selametan. Bagi Geertz, selametan bukanlah ajaran Islam melainkan budaya Jawa. Sementara Beatty berpendapat bahwa Selametan berfungsi sangat penting dalam menjalin solidaritas sosial masyarakat Islam Saleh, Islam Mistik, Kejawen dan Hindu.