Paguyuban Sumarah and Interrituality: An Enquiry to The Practice of Interreligious Ritual Participation in Sujud Sumarah (original) (raw)
Related papers
Jurnal Ekonomi Kuantitatif Terapan, 2014
The aim of this research is to know the benefits of rituals Hinduism religion from the social, cultural, and economic perspective, the magnitude of multiplier effects; increasing income and the influence of rituals on the community welfare either directly or indirectly through employment opportunities in Bali. Research case study the ritual Mlaspas and Ngenteg Linggih in the village of Abiansemal is to refute the phenomenon that develops in society that of rituals Hinduism in Bali that ineffective and inefficient. Sample is the family head temple and suppliers material ritual. Collecting cross-sectional primary data through in-depth interviews with key and expert informants and triangulation. Descriptive analysis method of analysis and techniques used in this research is goodness-of-fit criteria which used in the analysis of structural equation a modelling (SEM) and a causal relation between of variable latent tested by using significant test in statistika. Next the result showed th...
Komunikasi Transendental dalam Ritual Membuat Periuk Tanah
Jurnal Communio : Jurnal Jurusan Ilmu Komunikasi, 2019
Penelitian ini bertujuan untuk mengetahui komunikasi transendental dalam ritual membuat periuk tanah (unu tanah) di Desa Wolokoli, Kecamatan Bola, Kabupaten Sikka. Objek penelitian ini ialah ritual dalam membuat periuk tanah yang dilakukan oleh masyarakat Desa Wolokoli. Metode penelitian adalah studi fenomenologi, dengan teknik pengumpulan data berupa observasi, wawancara mendalam, dan dokumentasi. Hasil penelitian menunjukan bahwa komunikasi transendental dilakukan oleh masyarakat desa Wolokoli, Kecamatan Bola, Kabupaten Sikka. Komunikasi transendental masyarakat desa ini dengan Tuhan atau dengan arwah para leluhur atau kekuatan gaib lainnya yang dipercayai oleh masyarakat terjadi saat proses ritual pembuatan atau proses produksi sebuah kerajinan tangan tradisional yang dikenal dengan nama unu tana wolokoli. Untuk pembuatan unu tanah, ritual dilakukan pada lempeng batu sesajian (watu piong) di salah satu sudut rumah pengrajin dan dilakukan oleh pengrajin itu sendiri (harus perempuan) dengan dibantu oleh salah seorang anggota keluarganya. Proses ritual ini dilakukan sebelum membuat unu tanah. Ritual di sudut rumah ini bertujuan untuk memberikan sesajian kepada arwah leluhur dengan harapan arwah leluhur senantiasa menuntun dan membimbing mereka dalam proses pembuatan unu tanah wolokoli. Kata kunci : Komunikasi, Transendental, Ritual, Periuk Tanah Transcendental Communication in The Ritual of Making Soil Stewpo (Phenomenolgy study on soil stewpo craftsman in Wolokoli Village of Bola Subdistrict in Sikka Regency) ABSTRACT This research aims to know transcendental communication in making soil stewpo ritual in Wolokoli Village of Bola Subdistrict of Sikka Regency. The object of this research is making soil stewpo ritual done by People in Wolokoli village. This is a phenomenological study with data collected technique through Observation, In-Depth Interview and Documentation. The result of this research showed that transcendental communication done by people in Wolokoli village of Bola Subdistrict of Sikka Regency. Transcendental communication of people in this village with God or ancestors' soul or the other invisible strength believed by them happens in the ritual or in the production process of a traditional handicraft that known as unu tana Wolokoli. Specially for making the soil stewpo, ritual held in stone plate in one of the craftman's house corner and held by the craftman his own (woman only) helped by one of her family. This ritual held before makes the soil stewpo. Ritual held in the house corner aims to give offerings for ancestors' soul in the hoppe of the ancestors' soul always guide them in making soil stewpo process.
Maddah : Jurnal Komunikasi dan Konseling Islam
This research examines a da’wah message contained in the Turun Mandi ritual of the Gayo tribe in Bener Meriah Regency. The implementation of this ritual begins with taking a baby who is seven or fourteen days old to a river or a special place to be bathed in coconut water and some materials used for bathing babies. The Mandir Drop Ritual is a ritual performed before the slaughter of the aqiqah animal and the inauguration of the baby’s name which has been carried out and regulated since ancient times. This paper uses a descriptive qualitative method that uses an ethnographic approach, because it involves research on culture. The technique used in this research is interviewing community leaders who know the procedures for carrying out the Mandir Drop ritual and understand the da’wah messages contained in it. Then using observation and documentation techniques. The result is that the rituals performed by the Gayo people are not out of line with Islamic religious shari’a rules. There ar...
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.
Ritual Bedekeh Dan Kepercayaan Suku Akit DI Provinsi Riau
Jurnal Lektur Keagamaan
The presence of Islam in Malay society has given the label that Malays are Muslims. Bedekeh is a tradition of ritual medicine that is always maintained and passed down from generation to generation. Bomoh will ask for help from spirits that disturb patients to seek treatment according to the knowledge and beliefs of the Akit tribe. The spirits that come in various rituals, namely there are so-called Islamic spirits (Hantu Islam), Malay spirits (Malay ghosts), and others according to the mantra that is said when entering Bomoh's body. This study uses a qualitative method with a cultural study approach that aims to determine the history of the Bedekeh ritual of the Akit tribe with Islamic teachings. The presence of Islam in the Akit tribe changes people's lives, cultural beliefs, or behavioral guidelines. The Bedekeh ritual has a purpose and meaning such as strengthening the relationship, praying to Allah, the ancestors, and the meaning of being a descendant with the Prophet A...
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.
Religion and Cultural Perspective in the Construction of the Labuhan Alit Ritual
2020
Labuhan Alit ritual is held by the Yogyakarta Palace every 30th of Rajab to commemorate Jumenengan Dalem or the coronation of Sultan Hamengkubuwana. The question research is how the Labuhan Alit ritual role is as a form of local wisdom in a religious and cultural perspective. This study uses a qualitative method. The problems in this study are cross-sectoral in nature related to the facts of anthropology such as: rites, institutions, beliefs and rituals. The approach used is phenomenology of Hussrerl. Collecting data was done through observation, documentation, and interviews. Labuhan Alit ritual is one form of local wisdom in Yogyakarta which is still exists and is trusted by the community. In the context of the reproduction of the Labuhan Alitritual, the communityhave experienced a process of developed meaning in line with the development of religion, social, cultural, economic, political and information technology in the community. Labuhan Alitritual is an offering activitydue to...
Erpangir Ku Lau Ritual: Between Religion and Identity
International Journal of Interreligious and Intercultural Studies
Erpangir ku lau is a ritual of the Karo people based on old religion called Pemena, as a medium for self-cleaning to maintain the sanctity of the body and spirit of a human being. Humans who have been physically and spiritually clean are having been kept away from evil inflences so that they are worthy of getting closer to their ancestors, the universe’s spirit, andalso God. However, while Christianity zending is carried out by the Dutch missionary unionin Tanah Karo in 1890-1904, all of the traditional customary and cultural practices towards ancestor and God were prohibited to be done. The Dutch aiming to change the Karo people’s perception of their own cultural identity. Nowadays, The Karo people divided into several groups, each with their understanding of the cultural customs of their ancestors, including the erpangir ku lau. This research uses a qualitative descriptive research method. The theories used are deconstruction and postcolonial theory. The results of this research w...
Journal of the International Society for the Study of Vernacular Settlements , 2022
Sundanese indigenous community in Kuningan, West Java, Indonesia has been repeatedly marginalized by the political regimes since its formation in the 1870s. They had to live in exile due to its allegedly esoteric religious practices. However, in 1999, under the Indonesian Presidency of Gus Dur (Abdul Rahman Wahid), the Adat Karuhun Urang (AKUR) Community began to gain official recognition. They consolidated its social structure into two entities: the center (puseur), referring to the original settlement of the progenitors located in Cigugur; and the Satellite (waréh) where the community organized themselves in various locations across the West Java Province. This study focuses on the strategic survival of this community. It employed a symbolic interaction approach and collected data by means of participatory observation, carried out from 2015 to 2019. Purposive interviews with the leader in the Center and the elders and functionaries from two selected Satellites were also conducted. The analysis shows that the AKUR community mutually fortifies the nexus between the Center and the Satellites through meaningful social interfaces and alliances embedded in various ritual practices performed every year according to the Saka Sunda lunar calendar. The most important are the rituals of Sérén Taun held at the Center and the Sura'an held at all the Satellites. These paired rituals intensely reaffirm the close connection and interdependence between the Center and the Satellites and reassert the collective commitment of the community to safeguard the cultural traditions and heritage.
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.