Pub Date : 2022-04-22DOI: 10.24090/ibda.v20i1.5390
Ali Sodiqin, N. Komala
This article explores the survival strategy of the Madurese Santri in maintaining local traditions in the middle of the incessant currents of modernity. The Ngabuleh tradition that has been institutionalized in the Pamekasan Madurese society is a portrait of how the Madurese Santri experienced the technological advances that affect people’s behavior, especially young people. This tradition serves as a medium for preparing santri who will marry by serving in the Kyai’s residence. This enables them to learn how to prepare the household. Furthermore, the goal is that when they get married, they will be fully ready to settle down physically and mentally. This study uses Bronislaw Malinowski’s structural functionalism theory by placing the Ngabuleh tradition as an integral part of the social system. The persistence of the Ngabuleh tradition is a strategy for inheriting local traditions to the younger generation as well as a strategy for surviving the negative effects of globalization that penetrate regional boundaries to rural areas. Additionally, the Ngabuleh tradition is a way of showing the social identity of the Madurese santri, namely religiosity, integrity, loyalty or obedience, and autonomy. Ngabuleh serves as a strategy of cultural resilience as well as a form of obedience in maintaining and preserving local wisdom.
{"title":"The Resilience of Madurese Santri in Facing Modernity: A Study of the Indonesian Ngabuleh Tradition","authors":"Ali Sodiqin, N. Komala","doi":"10.24090/ibda.v20i1.5390","DOIUrl":"https://doi.org/10.24090/ibda.v20i1.5390","url":null,"abstract":"This article explores the survival strategy of the Madurese Santri in maintaining local traditions in the middle of the incessant currents of modernity. The Ngabuleh tradition that has been institutionalized in the Pamekasan Madurese society is a portrait of how the Madurese Santri experienced the technological advances that affect people’s behavior, especially young people. This tradition serves as a medium for preparing santri who will marry by serving in the Kyai’s residence. This enables them to learn how to prepare the household. Furthermore, the goal is that when they get married, they will be fully ready to settle down physically and mentally. This study uses Bronislaw Malinowski’s structural functionalism theory by placing the Ngabuleh tradition as an integral part of the social system. The persistence of the Ngabuleh tradition is a strategy for inheriting local traditions to the younger generation as well as a strategy for surviving the negative effects of globalization that penetrate regional boundaries to rural areas. Additionally, the Ngabuleh tradition is a way of showing the social identity of the Madurese santri, namely religiosity, integrity, loyalty or obedience, and autonomy. Ngabuleh serves as a strategy of cultural resilience as well as a form of obedience in maintaining and preserving local wisdom.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-04-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128637917","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-03-24DOI: 10.24090/ibda.v20i1.5182
B. Setyawan, A. Aziz, T. Teguh, M. Jazeri
Selametan (communal feast) is tradition to commomerate one’s death day conducted by the Javanese community. Its implementation is different from one region to others. The study focused on describing and explaining the differences of selametan between santri and abangan community. It was a field study carried out in Tanen Village, Rejotangan District, Tulungagung Regency. The data were obtained by conducting an observation to the Tanen community. Besides, the data were also collected through interview and literature study. The results indicate that there are two versions of implementing the selametan tradition in Tanen Village. The abangan version still maintains traditions from the ancestors, in terms of using sesajen (offering) as a cultural symbol and means in a ritual. The time also remains the same as inherited from the ancestors, in which the ritual is conducted from the first day until nyewu dina or 1000 th day. The santri version only conducts the selametan tradition from the first until seventh days after the funeral and does not use sesajen considering its inappropriateness with Islamic lessons. Apart from these differences, the selametan tradition has positive functions, including a means to give alms, close the bound between community members, entertain a family of a deceased, and remember the death.
{"title":"Selametan Day of the Dead From a Javanese Cultural Perspective among Santri and Abangan: a Case Study in Tulungagung District","authors":"B. Setyawan, A. Aziz, T. Teguh, M. Jazeri","doi":"10.24090/ibda.v20i1.5182","DOIUrl":"https://doi.org/10.24090/ibda.v20i1.5182","url":null,"abstract":"Selametan (communal feast) is tradition to commomerate one’s death day conducted by the Javanese community. Its implementation is different from one region to others. The study focused on describing and explaining the differences of selametan between santri and abangan community. It was a field study carried out in Tanen Village, Rejotangan District, Tulungagung Regency. The data were obtained by conducting an observation to the Tanen community. Besides, the data were also collected through interview and literature study. The results indicate that there are two versions of implementing the selametan tradition in Tanen Village. The abangan version still maintains traditions from the ancestors, in terms of using sesajen (offering) as a cultural symbol and means in a ritual. The time also remains the same as inherited from the ancestors, in which the ritual is conducted from the first day until nyewu dina or 1000 th day. The santri version only conducts the selametan tradition from the first until seventh days after the funeral and does not use sesajen considering its inappropriateness with Islamic lessons. Apart from these differences, the selametan tradition has positive functions, including a means to give alms, close the bound between community members, entertain a family of a deceased, and remember the death.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123121896","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-02-15DOI: 10.24090/ibda.v20i1.5895
A. Budiyono
This article examines the reciting Hizb Sirrul Mashun as a living Qur'an tradition at Pondok Pesantren Al-Hidayah, Purwokerto. It is field research with a descriptive-qualitative method, and the researcher gets research data through in-depth interviews, observations, and studies of related documents. He uses data reduction, display data, and conclusions in analyzing data. The results are, First, students (Santri) recite Hizb Sirrul Mashun during Coronavirus disease (COVID-19) pandemic whose goal is a dynamic process of positive adaptation to adversity, Second, fasting for seven consecutive days—for students who are just practicing. During the implementation process, if the students fail both in reciting the Hizb or the fast, They repeat it from the beginning. The senior student leads the reciting at the An-Nur Karangsuci Mosque. Practically, the students recite Hizb Sirrul Mashun at the Pondok Pesantren Al-Hidayah Karangsuci Purwokerto after the congregational evening prayer on Friday night. Third, based on the Sociological theory of Karl Mannheim, the meaning contained in the reciting of Hizb Sirrul Mashun includes three aspects, namely objective, expressive, and documentary. The objective meaning emphasizes that the reciting of Hizb Sirrul Mashun is also strongly influenced by the social support implemented in Kyai's words. One of the factors supporting resilience is social support. The expressive meaning from the students (Santri) emphasizes that other factors influence the formation of resilience, namely religiosity and spirituality.
{"title":"Students Resilience Through Reciting Hizib Sirrul Mashun as a Living Qur'an Tradition in Pondok Pesantren Al-Hidayah Purwokerto","authors":"A. Budiyono","doi":"10.24090/ibda.v20i1.5895","DOIUrl":"https://doi.org/10.24090/ibda.v20i1.5895","url":null,"abstract":"This article examines the reciting Hizb Sirrul Mashun as a living Qur'an tradition at Pondok Pesantren Al-Hidayah, Purwokerto. It is field research with a descriptive-qualitative method, and the researcher gets research data through in-depth interviews, observations, and studies of related documents. He uses data reduction, display data, and conclusions in analyzing data. The results are, First, students (Santri) recite Hizb Sirrul Mashun during Coronavirus disease (COVID-19) pandemic whose goal is a dynamic process of positive adaptation to adversity, Second, fasting for seven consecutive days—for students who are just practicing. During the implementation process, if the students fail both in reciting the Hizb or the fast, They repeat it from the beginning. The senior student leads the reciting at the An-Nur Karangsuci Mosque. Practically, the students recite Hizb Sirrul Mashun at the Pondok Pesantren Al-Hidayah Karangsuci Purwokerto after the congregational evening prayer on Friday night. Third, based on the Sociological theory of Karl Mannheim, the meaning contained in the reciting of Hizb Sirrul Mashun includes three aspects, namely objective, expressive, and documentary. The objective meaning emphasizes that the reciting of Hizb Sirrul Mashun is also strongly influenced by the social support implemented in Kyai's words. One of the factors supporting resilience is social support. The expressive meaning from the students (Santri) emphasizes that other factors influence the formation of resilience, namely religiosity and spirituality.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129789600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-30DOI: 10.24090/ibda.v19i2.4516
Saridin Saridin, Agus Ujianto, A. Basit
Islam entered the island of Java with the condition that the people already have traditions. One of the traditions that still exist today is Kungkum Purnama in Kalicawang, Banjarpanepen Sumpiuh Village, Banyumas District. The Kungkum Purnama tradition is carried out every year in the month of Sha’ban as a form of welcoming the month of Ramadan for Muslims. The implementation of the Kungkum Purnama tradition is followed by village communities who are not only Muslim, but also those who are non-Muslim or religious. It cannot be denied that the Muslim millennial generation is one of the heirs to tradition. This study aims to describe the response of the Muslim millennial generation to the kungkum purnama tradition. In practice, researchers used qualitative research methods of field research type. Data were collected by means of observation, interviews and documentation. The analysis was carried out by collecting data, reducing data, presenting data, and drawing conclusions. The results showed that the Kungkum Purnama tradition is a form of acculturation of Islam with Banyumasan culture, which contains social and religious values, namely Islamic syiar, to welcome Ramadan, friendship, and clean oneself. The response of the Muslim millennial generation shows their view of the kungkum purnama tradition. From a religious perspective, the practice of the kungkum purnama tradition on the other hand contains teachings that are contrary to Islamic teachings. From a cultural point of view, the kungkum purnama tradition is a local tradition and a tourist attraction that needs to be preserved. From a social point of view, the kungkum purnama tradition contains the values of cooperation, mutual cooperation, and togetherness
{"title":"The Response of Milenial Muslim Generations to The Tradition of Kungkum Purnama in Banjarpanepen, Banyumas, Indonesia","authors":"Saridin Saridin, Agus Ujianto, A. Basit","doi":"10.24090/ibda.v19i2.4516","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4516","url":null,"abstract":"Islam entered the island of Java with the condition that the people already have traditions. One of the traditions that still exist today is Kungkum Purnama in Kalicawang, Banjarpanepen Sumpiuh Village, Banyumas District. The Kungkum Purnama tradition is carried out every year in the month of Sha’ban as a form of welcoming the month of Ramadan for Muslims. The implementation of the Kungkum Purnama tradition is followed by village communities who are not only Muslim, but also those who are non-Muslim or religious. It cannot be denied that the Muslim millennial generation is one of the heirs to tradition. This study aims to describe the response of the Muslim millennial generation to the kungkum purnama tradition. In practice, researchers used qualitative research methods of field research type. Data were collected by means of observation, interviews and documentation. The analysis was carried out by collecting data, reducing data, presenting data, and drawing conclusions. The results showed that the Kungkum Purnama tradition is a form of acculturation of Islam with Banyumasan culture, which contains social and religious values, namely Islamic syiar, to welcome Ramadan, friendship, and clean oneself. The response of the Muslim millennial generation shows their view of the kungkum purnama tradition. From a religious perspective, the practice of the kungkum purnama tradition on the other hand contains teachings that are contrary to Islamic teachings. From a cultural point of view, the kungkum purnama tradition is a local tradition and a tourist attraction that needs to be preserved. From a social point of view, the kungkum purnama tradition contains the values of cooperation, mutual cooperation, and togetherness","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125280454","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-30DOI: 10.24090/ibda.v19i2.4659
Naeim Sepehri
The Mirror-tiles artwork is one of the latest initiatives of Iranian spiritual art which with its symbolic expression and mysterious character, conveys the revelations and mystical thoughts in the cover of matter and form to its audience and affects them consciously and unconsciously. This art is an esoteric language to convey intuitive concepts and to remind the way of their inherited life from the predecessors as traditional art has always been based on symbols and allegories and expresses the spirit of its time. The first peak of the Mirror-tiles used in architectural spaces in Iran coincided with the fusion of Sufism and Shi’ism in the early period of the Safavid Empire. The Safavid dynasty had Sufi roots and lineage, and among the Sufis, the inner language is the language of Shari’a and Truth, and the tools of that language are the symbol and indication. Has been rejected or neglected due to a lack of interest and attention to the registration of special documents, the secrets governing this system, new historical conditions, and profound and obvious developments in the realm of contemporary history. With the aim of the influence of the Persian mystical thoughts about the Mirror, this study with the available historical and contemporary sources and analyzing them deals with the hidden meanings in this art and reveals its connection with Sufism and Mysticism through mystical literature and its historical process.
{"title":"Wisdom and Mystical Thoughts on The Mirror-Tiles Art in Safavid Architectural Space and its Relationship With Sufism","authors":"Naeim Sepehri","doi":"10.24090/ibda.v19i2.4659","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4659","url":null,"abstract":"The Mirror-tiles artwork is one of the latest initiatives of Iranian spiritual art which with its symbolic expression and mysterious character, conveys the revelations and mystical thoughts in the cover of matter and form to its audience and affects them consciously and unconsciously. This art is an esoteric language to convey intuitive concepts and to remind the way of their inherited life from the predecessors as traditional art has always been based on symbols and allegories and expresses the spirit of its time. The first peak of the Mirror-tiles used in architectural spaces in Iran coincided with the fusion of Sufism and Shi’ism in the early period of the Safavid Empire. The Safavid dynasty had Sufi roots and lineage, and among the Sufis, the inner language is the language of Shari’a and Truth, and the tools of that language are the symbol and indication. Has been rejected or neglected due to a lack of interest and attention to the registration of special documents, the secrets governing this system, new historical conditions, and profound and obvious developments in the realm of contemporary history. With the aim of the influence of the Persian mystical thoughts about the Mirror, this study with the available historical and contemporary sources and analyzing them deals with the hidden meanings in this art and reveals its connection with Sufism and Mysticism through mystical literature and its historical process.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116103149","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-30DOI: 10.24090/ibda.v19i2.4775
Sidik Sidik
Social and cultural interactions in social activities, cooperation, consensus decision-making, caring for others, and the environment can maintain religious harmony in the people of South Lore and West Lore Districts, Poso Regency. The social and cultural interactions can form a collective consciousness of the community to understand, respect, and appreciate religious diversity. Not surprisingly, if the social and cultural interactions are firmly in three activities in the community: traditional activities where social interaction occurs because the community respects local customs; humanity where through respect for humanity between communities, this social and cultural interaction occurs; and religion that regulates religious relations between communities that respect each other and respect the activities that the community carries out. From these three activities, the social and cultural interaction between community members in South Lore and West Lore Districts, Poso Regency can eliminate the potential for religious conflict and maintain harmony and harmony among various religious believers ot adherents.
{"title":"Social Cultural Interaction in Harmony Between Religious People in Central Sulawesi","authors":"Sidik Sidik","doi":"10.24090/ibda.v19i2.4775","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4775","url":null,"abstract":"Social and cultural interactions in social activities, cooperation, consensus decision-making, caring for others, and the environment can maintain religious harmony in the people of South Lore and West Lore Districts, Poso Regency. The social and cultural interactions can form a collective consciousness of the community to understand, respect, and appreciate religious diversity. Not surprisingly, if the social and cultural interactions are firmly in three activities in the community: traditional activities where social interaction occurs because the community respects local customs; humanity where through respect for humanity between communities, this social and cultural interaction occurs; and religion that regulates religious relations between communities that respect each other and respect the activities that the community carries out. From these three activities, the social and cultural interaction between community members in South Lore and West Lore Districts, Poso Regency can eliminate the potential for religious conflict and maintain harmony and harmony among various religious believers ot adherents.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129865900","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-30DOI: 10.24090/ibda.v19i2.4702
S. Subhan, A. Sururi
This study is focused on the philosophy of Sunan Gunung Jati's petatah-petitih (proverb) and the contribution to the Kuwu (leaders at the local government structure/ village chief) ethical leadership in Cirebon Regency. The material object of this study covers the philosophy of petatah-petitih written by Sunan Gunung Jati while the formal object is social philosophy concerning the local culture. This phenomenological study aims to uncover the insight of Sunan Gunung Jati's philosophy and social phenomena that explain the research problem. This study seeks to examine three things: (1) what is the philosophy of Sunan Gunung Jati's petatah-petitih?, (2) how is the ethical leadership of Sunan Gunung Jati?, and (3) What are the contributions of the philosophy of petatah-petitih to Kuwu ethical leadership in Cirebon Regency?. The findings of this study underline the strong influence of Sunan Gunung Jati's petatah-petitih to the leaders at the local government structure in Cirebon Regency. The moral values in the Sunan Gunung Jati's leadership system are implied in the petatah-petitih and leadership behaviors. The values of the petatah-petitih encompass noble teachings that must be possessed by a leader. The values are broadly categorized into four groups, namely the teachings on faith and devotion, teachings on wisdom, teachings on discipline, and teachings on manner and politeness. These four teachings can be grouped into philosophical ethics in the form of theistic ethics, personal ethics, and social ethics.
本研究的重点是苏南·古农·贾提的“petatah-petitih”(谚语)哲学及其对库乌(当地政府结构的领导者/村长)伦理领导的贡献。本研究的物质对象为苏南·古农·加提所著的“裴他-裴提”哲学，形式对象为有关地方文化的社会哲学。本文的现象学研究旨在揭示苏南古农加提的哲学见解和解释研究问题的社会现象。本研究试图检视三件事:(1)苏南·古农·加提的“petatah-petitih”哲学是什么?(2)苏南的道德领导如何?(3)佩塔塔-佩蒂赫哲学对喀勒本摄政时期库乌族伦理领导的贡献是什么?这项研究的结果强调了Sunan Gunung Jati的petatah-petitih对Cirebon摄政地方政府结构领导人的强大影响。苏南军农家族领导体系中的道德价值体现在领导行为和领导行为中。petaah -petitih的价值观包含了一个领导者必须拥有的崇高教义。这些价值观大致可分为四类，即信仰和奉献的教导、智慧的教导、纪律的教导和礼貌的教导。这四种学说可以分为哲学伦理学，即有神论伦理学、个人伦理学和社会伦理学。
{"title":"The Philosophy Of Sunan Gunung Jati’s Petatah-Petitih: The Contributions To Kuwu Ethical Leadership In Cirebon Regency","authors":"S. Subhan, A. Sururi","doi":"10.24090/ibda.v19i2.4702","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4702","url":null,"abstract":"This study is focused on the philosophy of Sunan Gunung Jati's petatah-petitih (proverb) and the contribution to the Kuwu (leaders at the local government structure/ village chief) ethical leadership in Cirebon Regency. The material object of this study covers the philosophy of petatah-petitih written by Sunan Gunung Jati while the formal object is social philosophy concerning the local culture. This phenomenological study aims to uncover the insight of Sunan Gunung Jati's philosophy and social phenomena that explain the research problem. This study seeks to examine three things: (1) what is the philosophy of Sunan Gunung Jati's petatah-petitih?, (2) how is the ethical leadership of Sunan Gunung Jati?, and (3) What are the contributions of the philosophy of petatah-petitih to Kuwu ethical leadership in Cirebon Regency?. The findings of this study underline the strong influence of Sunan Gunung Jati's petatah-petitih to the leaders at the local government structure in Cirebon Regency. The moral values in the Sunan Gunung Jati's leadership system are implied in the petatah-petitih and leadership behaviors. The values of the petatah-petitih encompass noble teachings that must be possessed by a leader. The values are broadly categorized into four groups, namely the teachings on faith and devotion, teachings on wisdom, teachings on discipline, and teachings on manner and politeness. These four teachings can be grouped into philosophical ethics in the form of theistic ethics, personal ethics, and social ethics.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123663212","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-30DOI: 10.24090/ibda.v19i2.4520
Rudi Permono Putro, M. Rohmadi, A. Rakhmawati
Javanese society was awarded a noble cultural heritage. Every Javanese tradition and literature always contains the teachings of the value of goodness in it, including Serat Wedhatama pupuh Gambuh by KGPAA Mangkunegara IV. Serat Wedhatama pupuh Gambuh contains the value of Islamic religiosity, which is very important to be studied considering the occurrence of moral degradation among generations of the nation. Weak religious values are one of the factors in this moral degradation. So that this study is important to do with the hope that it can contribute to the cultivation of religious and cultural values to the nation's generation. The results of this study indicate that there is a value of Islamic religiosity in Serat Wedhatama pupuh Gambuh. These values can be used as parameters and guidelines for life. This study can also be used as a solution to answer the condition of the people who are in the midst of deculturation and dereligiosity.
爪哇社会被授予了高贵的文化遗产。爪哇的每一种传统和文学都包含着善良价值的教导，包括KGPAA Mangkunegara IV的《Serat Wedhatama pupuh Gambuh》。《Serat Wedhatama pupuh Gambuh》包含了伊斯兰宗教的价值，考虑到民族几代人道德堕落的发生，这是非常重要的研究。软弱的宗教价值观是这种道德堕落的因素之一。因此，这项研究很重要，希望它能有助于培养民族一代的宗教和文化价值观。本研究结果表明，在Serat Wedhatama pupuh Gambuh中存在伊斯兰宗教的价值。这些值可以作为生命的参数和准则。这项研究也可以作为一种解决方案来回答处于文化异化和宗教信仰缺失之中的人的状况。
{"title":"Islamic Religiusity In Serat Wedhatama Pupuh Gambuh","authors":"Rudi Permono Putro, M. Rohmadi, A. Rakhmawati","doi":"10.24090/ibda.v19i2.4520","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4520","url":null,"abstract":"Javanese society was awarded a noble cultural heritage. Every Javanese tradition and literature always contains the teachings of the value of goodness in it, including Serat Wedhatama pupuh Gambuh by KGPAA Mangkunegara IV. Serat Wedhatama pupuh Gambuh contains the value of Islamic religiosity, which is very important to be studied considering the occurrence of moral degradation among generations of the nation. Weak religious values are one of the factors in this moral degradation. So that this study is important to do with the hope that it can contribute to the cultivation of religious and cultural values to the nation's generation. The results of this study indicate that there is a value of Islamic religiosity in Serat Wedhatama pupuh Gambuh. These values can be used as parameters and guidelines for life. This study can also be used as a solution to answer the condition of the people who are in the midst of deculturation and dereligiosity.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130182007","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-13DOI: 10.24090/ibda.v19i2.4807
M. Sobirin
In Ramadan, kiai in various pondok pesantren (Indonesian Islamic Boarding Schools) conduct lecturing activities known as "Ngaji Pasanan". This tradition has been going on for a long time ago till today. However, since 2017 up to now, it has been seen to be held by taking advantage of digital information technology through live streaming via Facebook, YouTube or other media platforms. In 2020, online “Ngaji Pasanan†has become a trend nationwide. This study aims to reveal the context of the online “Ngaji Pasanan phenomenon, which is carried out by the ulama' in pondok pesantren, by taking two samples, namely K.H. Mustofa Bisri and K.H. Said Aqil Siradj. Data collection and analysis used a netnographic approach. This study found that: First, Ngaji Pasanan of the two traditional Ulama' who used digital media were actually conducted offline, but were mediated by the internet and broadcast online. Second, through the online “Ngaji Pasananâ€, the two traditional Ulama' not only convey the teachings in the kitab kuning but also contextualize them into socio-religious issues within the digital world, beside they also produce religious discourses and actual nationalities that are being debated by the public, whether in the online or offline context. Third, the presence of traditional Ulama' in the digital space, on the other hand, has been used by netizens to support their opinions by framing their positions on controversial religious and political issues. Fourth, the presence of traditional ulama' in the digital space is more driven by their insistence on addressing the flow of religious and national discourse in the digital space compared to their affirmation of the use of digital technology to carry out the academic tradition of pondok pesantren in Ramadan, namely "Ngaji Pasanan".
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Pub Date : 2021-09-13DOI: 10.24090/ibda.v19i2.4153
Helmawati Helmawati, R. Ismail
Islam is the second-largest religion in the world, while in Indonesia Islam is the majority religion adopted by people in Indonesia. However, in some islands such as Papua, Islam is still a minority. This study focused to describe cultural and religious identity especially the Muslim community at Lembah Baliem “Wamena-Papua”. The data on this field research was collected by observation (participative observation) and interview. For cultural anthropology, the research phase in collecting data consisted of observation, recording, verification, and description facts of Muslim Society in Wamena. The focuses of this discussion are the history of the entrance of Muslim in Wamena, how the development of the Muslim community, and how the identity of religion and culture of Muslim community in Wamena.
{"title":"Cultural and Religious Identity: The Development of Muslim Community at Lembah Baliem “Wamena Papua”","authors":"Helmawati Helmawati, R. Ismail","doi":"10.24090/ibda.v19i2.4153","DOIUrl":"https://doi.org/10.24090/ibda.v19i2.4153","url":null,"abstract":"Islam is the second-largest religion in the world, while in Indonesia Islam is the majority religion adopted by people in Indonesia. However, in some islands such as Papua, Islam is still a minority. This study focused to describe cultural and religious identity especially the Muslim community at Lembah Baliem “Wamena-Papua”. The data on this field research was collected by observation (participative observation) and interview. For cultural anthropology, the research phase in collecting data consisted of observation, recording, verification, and description facts of Muslim Society in Wamena. The focuses of this discussion are the history of the entrance of Muslim in Wamena, how the development of the Muslim community, and how the identity of religion and culture of Muslim community in Wamena.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129735277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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