Pub Date : 2018-05-21DOI: 10.24090/ibda.v16i1.1391
K. Khotimah
This study aims to analyze the coastal thanksgiving tradition and the meaning for the fishermen communities in Cilacap, especially around the area of Teluk Penyu Beach in Cilacap. Fishermen communities in the South of Cilacap cannot be separated from the original character of the Javanese community in general that they have a strong belief to the myth. They still show their honor and respect toward the ancestral spirit called as Kanjeng Ratu Kidul. It is represented through the ritual of giving some offerings to the sea. The traditional ceremony is conducted on the first day of the Javanese calendar year in the month of Sura. The ceremonies are provided to the spirits existing in the surroundings. It is expected that the spirits will not bother the family and the natural environment. The ceremony is also intended to establish a safe and secure environment and to build economic growth and prosperity. This ceremony has a deep meaning for the societies. It contains the values, morals and manners symbolized in the ceremonies. The meaning, then, affects the behavior of the fishermen’s life; for example, they are sure that they will be safe from dangers when sailing and they also will feel courageous during the sailing though they only use traditional equipment. The coastal thanksgiving tradition continues to exist although there are some efforts from Islamic organizations to reject the tradition. However, Cilacap societies still devote their trust on the spirits of animism and dynamism that have a close relation to their lives. They also have a very strong bond of solidarity and blood connection to their ancestors. That tradition is also included as a medium of thanksgiving celebration that becomes a part of Javanese characteristic.
本研究旨在分析西拉贾普沿海地区的感恩传统及其对渔民社区的意义，特别是在西拉贾普的Teluk Penyu海滩附近地区。奇拉贾普南部的渔民社区与爪哇社区的原始特征总体上是分不开的，他们对神话有着强烈的信仰。他们仍然对被称为Kanjeng Ratu Kidul的祖先精神表示尊敬和尊重。它是通过向大海献祭的仪式来表现的。传统的仪式在爪哇历年的第一天，也就是苏拉月举行。这些仪式是为周围存在的灵魂提供的。人们希望鬼魂不会打扰家庭和自然环境。仪式还旨在建立一个安全可靠的环境，并建立经济增长和繁荣。这个仪式对社会有着深刻的意义。它包含了仪式所象征的价值、道德和礼仪。因此，意义影响着渔民的生活行为;例如，他们确信他们在航行时不会遇到危险，他们也会在航行过程中感到勇敢，尽管他们只使用传统的设备。沿海地区的感恩节传统继续存在，尽管有一些伊斯兰组织努力拒绝这一传统。然而，奇拉卡普社会仍然相信万物有灵论和活力的精神，这些精神与他们的生活密切相关。他们与祖先之间也有着非常紧密的团结和血缘关系。这一传统也被纳入感恩节庆祝活动中，成为爪哇特色的一部分。
{"title":"The Coastal Thanksgiving Tradition (Tradisi Sedekah Laut) in Teluk Penyu Beach, Cilacap","authors":"K. Khotimah","doi":"10.24090/ibda.v16i1.1391","DOIUrl":"https://doi.org/10.24090/ibda.v16i1.1391","url":null,"abstract":"This study aims to analyze the coastal thanksgiving tradition and the meaning for the fishermen communities in Cilacap, especially around the area of Teluk Penyu Beach in Cilacap. Fishermen communities in the South of Cilacap cannot be separated from the original character of the Javanese community in general that they have a strong belief to the myth. They still show their honor and respect toward the ancestral spirit called as Kanjeng Ratu Kidul. It is represented through the ritual of giving some offerings to the sea. The traditional ceremony is conducted on the first day of the Javanese calendar year in the month of Sura. The ceremonies are provided to the spirits existing in the surroundings. It is expected that the spirits will not bother the family and the natural environment. The ceremony is also intended to establish a safe and secure environment and to build economic growth and prosperity. This ceremony has a deep meaning for the societies. It contains the values, morals and manners symbolized in the ceremonies. The meaning, then, affects the behavior of the fishermen’s life; for example, they are sure that they will be safe from dangers when sailing and they also will feel courageous during the sailing though they only use traditional equipment. The coastal thanksgiving tradition continues to exist although there are some efforts from Islamic organizations to reject the tradition. However, Cilacap societies still devote their trust on the spirits of animism and dynamism that have a close relation to their lives. They also have a very strong bond of solidarity and blood connection to their ancestors. That tradition is also included as a medium of thanksgiving celebration that becomes a part of Javanese characteristic.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"287 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123380097","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 : 2018-05-16DOI: 10.24090/IBDA.V16I1.1393
S. Supriyanto
This paper investigates the meaning of Kidungan tradition conducted in Pasunggingan Village, Pengadegan District, Purbalingga. The Kidungan tradition is carried out based on the song composed by Sunan Kalijaga that has contextualization in the community’s life. It is believed that the song aims to get rid of bad luck during the night-time, to be free of all fines and debts, as the prayer to the war, and as the peasantry’s mantra. It is believed that Kidungan tradition has the role as ancestral heritage which has the diversity values. Kidungan tradition becomes an alternative application for salvation, healing, protection and sustenance. The night-time becomes the time chosen to perform Kidungan because it leads a high concentration for praying. The number of song’s functions trusted by the community makes the existence of Kidungan tradition remains until now.
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Pub Date : 2018-05-16DOI: 10.24090/ibda.v16i1.1392
Hanifah Hikmawati, T. Pitaña
This article examines the intelligence process and attitude of Islamic Teens of Watualang (Remaja Islam Watualang or it is abbreviated as Riswa) which is quite striking in terms of the religious progressivity agenda. The agenda is arranged to have a synergy with the concept of nationalism and nationality. The group comes to the society as the efforts to reaffirm the understanding of Islamic as Ahlussunah Waljamaah in the middle of the religious extremism and radicalism. The encouragement for oneness of God (Tauhid) concept from Riswa becomes the pattern of syncretic Islam. It is implemented by Riswa to convince the teens to promote the moderate concept of Islam. The conception developed over the vision is to foster the pillars of humanity which includes ukhuwah insaniyyah, ukhuwah Islamiyyah, and ukhuwah wathaniyyah. In order to find out the fundamental motivation of Riswa’s establishment, the authors managed two research problems to clearly examine the research findings. They are: (1) What is the reason of the Islamic Teens of Watualang’s establishment? (2) How do the group members implement intelligence attitude to identify the moderate and syncretic pattern of Islamic preaching? The theory of intelligence and adaptation are implemented as a motivational breakdown analysis to obtain Riswa’s legitimacy. The above explanation is elaborated in a descriptive analysis and model forms.
本文检视Watualang (Remaja Islam Watualang或简称Riswa)的伊斯兰青少年的智力过程和态度，这在宗教进步议程方面相当引人注目。议程的安排是为了与民族主义和民族概念产生协同作用。该组织在宗教极端主义和激进主义的中间，努力重申对伊斯兰教的理解。瑞斯瓦对神合一(Tauhid)概念的鼓励成为了融合伊斯兰教的模式。它是由Riswa实施的，目的是说服青少年推广伊斯兰教的温和概念。这一构想是为了培育人类的支柱，包括ukhuwah insaniyyah、ukhuwah Islamiyyah和ukhuwah wathaniyyah。为了找出Riswa成立的根本动机，作者管理了两个研究问题，以清楚地检验研究结果。它们是:(1)Watualang的伊斯兰青少年成立的原因是什么?(2)小组成员如何运用情报态度来识别伊斯兰教的温和融合模式?运用智力和适应理论作为动机分解分析来获得里斯瓦的合法性。上述解释以描述性分析和模型的形式进行阐述。
{"title":"Oneness of God’s Concept from Rimba Watualang","authors":"Hanifah Hikmawati, T. Pitaña","doi":"10.24090/ibda.v16i1.1392","DOIUrl":"https://doi.org/10.24090/ibda.v16i1.1392","url":null,"abstract":"This article examines the intelligence process and attitude of Islamic Teens of Watualang (Remaja Islam Watualang or it is abbreviated as Riswa) which is quite striking in terms of the religious progressivity agenda. The agenda is arranged to have a synergy with the concept of nationalism and nationality. The group comes to the society as the efforts to reaffirm the understanding of Islamic as Ahlussunah Waljamaah in the middle of the religious extremism and radicalism. The encouragement for oneness of God (Tauhid) concept from Riswa becomes the pattern of syncretic Islam. It is implemented by Riswa to convince the teens to promote the moderate concept of Islam. The conception developed over the vision is to foster the pillars of humanity which includes ukhuwah insaniyyah, ukhuwah Islamiyyah, and ukhuwah wathaniyyah. In order to find out the fundamental motivation of Riswa’s establishment, the authors managed two research problems to clearly examine the research findings. They are: (1) What is the reason of the Islamic Teens of Watualang’s establishment? (2) How do the group members implement intelligence attitude to identify the moderate and syncretic pattern of Islamic preaching? The theory of intelligence and adaptation are implemented as a motivational breakdown analysis to obtain Riswa’s legitimacy. The above explanation is elaborated in a descriptive analysis and model forms.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"254 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114403236","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 : 2018-05-11DOI: 10.24090/IBDA.V16I1.1396
Afiliasi Ilafi, B. Sudardi, Supana Supana
The purpose of writing this article is to analyze the discourse of heroism ( kawiryan ) according to Sultan Hamengkubuwana VII contained in the Serat Saptstha manuscript. It is a type of historical manuscript that provides an overview about the discourse stored in the content of the manuscript. The Sultan discussed in this article is Hamengkubuwana VII. He is an Islamic Sultan who ruled the societies in 1877-1921. His reign is in Keraton Ngayogyakarta (Ngayogyakarta Palace) and it is a kind of Islamic Sultanate. Based on the conclusion of this study, Hamengkubuwana VII as the King sent by God performed an image as a very humble sultan. The legitimacy of his power promotes an understanding of Islamic Sultanate represented by Hamengkubuwana VII. The representation of peaceful and serene life portrayed by Hamengkubuwana VII makes the image of Hamengkubuwana VII to be an irreplaceable sultan and his personality also inspires the societies in terms of the importance to always remember The Creator or on the other word is God.
{"title":"Kawiryan Discourse as The Legitimacy of The Islamic Sultanate in Serat Saptastha","authors":"Afiliasi Ilafi, B. Sudardi, Supana Supana","doi":"10.24090/IBDA.V16I1.1396","DOIUrl":"https://doi.org/10.24090/IBDA.V16I1.1396","url":null,"abstract":"The purpose of writing this article is to analyze the discourse of heroism ( kawiryan ) according to Sultan Hamengkubuwana VII contained in the Serat Saptstha manuscript. It is a type of historical manuscript that provides an overview about the discourse stored in the content of the manuscript. The Sultan discussed in this article is Hamengkubuwana VII. He is an Islamic Sultan who ruled the societies in 1877-1921. His reign is in Keraton Ngayogyakarta (Ngayogyakarta Palace) and it is a kind of Islamic Sultanate. Based on the conclusion of this study, Hamengkubuwana VII as the King sent by God performed an image as a very humble sultan. The legitimacy of his power promotes an understanding of Islamic Sultanate represented by Hamengkubuwana VII. The representation of peaceful and serene life portrayed by Hamengkubuwana VII makes the image of Hamengkubuwana VII to be an irreplaceable sultan and his personality also inspires the societies in terms of the importance to always remember The Creator or on the other word is God.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124802468","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 : 2018-05-10DOI: 10.24090/IBDA.V16I1.1394
S. Suyadi, Mawi Khusni Albar
The purpose of this research is to discuss a sacred and a transcendence tradition of ngrowot at PPLQ in the perspective of a medic and a scientific neuroscience. All of data that was correlated with the ngrowot tradition was categorized empirically and scientifically, and then it was analyzed through neuroplasticity theory explaining the brain that can be transformed by behavioral changes. The result of this study explained that the philosophy of ngrowot is theology and food sovereignty. In the modern era, ngrowot becomes a healthy lifestyle for some elite that is called as the “healthy diet”. This research develops food theology in terms of Islamic educational neuroscience into theology of intelligence and the sovereignty of thinking. The theology of intelligence makes ngrowot as tirakat during the learning process in order to get barokah in terms of the intelligence aspects, and get the benefits in the world and the hereafter. The sovereignty of thinking makes ngrowot as laku prihatin so a salafist’s intelligence of ngrowot cannot be easily interrupted by the secular idea that is not appropriate with Islamic spiritual teachings. The behavioral changes of ngrowot believers also implicate to the structure of neuron in the mind. So, ngrowot can be an educational character method, and in the same time, it also develops the intelligence of ngrowot believera in any dimensions.
{"title":"Ngrowot Tradition in Neuroscience Study in Luqmaniyah Islamic Boarding School, Yogyakarta","authors":"S. Suyadi, Mawi Khusni Albar","doi":"10.24090/IBDA.V16I1.1394","DOIUrl":"https://doi.org/10.24090/IBDA.V16I1.1394","url":null,"abstract":"The purpose of this research is to discuss a sacred and a transcendence tradition of ngrowot at PPLQ in the perspective of a medic and a scientific neuroscience. All of data that was correlated with the ngrowot tradition was categorized empirically and scientifically, and then it was analyzed through neuroplasticity theory explaining the brain that can be transformed by behavioral changes. The result of this study explained that the philosophy of ngrowot is theology and food sovereignty. In the modern era, ngrowot becomes a healthy lifestyle for some elite that is called as the “healthy diet”. This research develops food theology in terms of Islamic educational neuroscience into theology of intelligence and the sovereignty of thinking. The theology of intelligence makes ngrowot as tirakat during the learning process in order to get barokah in terms of the intelligence aspects, and get the benefits in the world and the hereafter. The sovereignty of thinking makes ngrowot as laku prihatin so a salafist’s intelligence of ngrowot cannot be easily interrupted by the secular idea that is not appropriate with Islamic spiritual teachings. The behavioral changes of ngrowot believers also implicate to the structure of neuron in the mind. So, ngrowot can be an educational character method, and in the same time, it also develops the intelligence of ngrowot believera in any dimensions.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130940479","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 : 2018-05-10DOI: 10.24090/ibda.v16i1.1389
Adi Fadli
A myriad of traditions underlie the local wisdom of Sasak tribe (the indigenous people in Lombok), namely tradisi merarik (wedding), nenarih (proposing), sorong serah ajikrame (dowry negotiation), langar, begawe (party) , banjar (the community body), begibung (eating together), berayan mangan (eating together), and nyongkolan (wedding parade). Such local customs in general entail the value of mutual concession or tolerance, compassion, dependency, social solidarity, sympathy, communal work for peace, and prosperity. The local wisdoms are strongly relevant to the theory of chemical bonding such as electrostatic stability and configuration, the positive and negative ions, theory of chemical bond formation, polar and nonpolar covalent, coordinate covalent bond, metal bonding, and intermolecular forces comprising hydrogen and Van der Waals bond. The interface and relevance of both are actualized in the religious and social values of Sasak Lombok tradition equivalent to the theory of chemical bonding. Therefore, this paper demonstrates that the theory of chemical bonding is strongly relevantly associated with the tradition of local Islamic wisdom of Sasak Lombok, West Nusa Tenggara.
{"title":"Chemical Bonding and Local Islamic Wisdom of Sasak Tribe, Lombok, West Nusa Tenggara","authors":"Adi Fadli","doi":"10.24090/ibda.v16i1.1389","DOIUrl":"https://doi.org/10.24090/ibda.v16i1.1389","url":null,"abstract":"A myriad of traditions underlie the local wisdom of Sasak tribe (the indigenous people in Lombok), namely tradisi merarik (wedding), nenarih (proposing), sorong serah ajikrame (dowry negotiation), langar, begawe (party) , banjar (the community body), begibung (eating together), berayan mangan (eating together), and nyongkolan (wedding parade). Such local customs in general entail the value of mutual concession or tolerance, compassion, dependency, social solidarity, sympathy, communal work for peace, and prosperity. The local wisdoms are strongly relevant to the theory of chemical bonding such as electrostatic stability and configuration, the positive and negative ions, theory of chemical bond formation, polar and nonpolar covalent, coordinate covalent bond, metal bonding, and intermolecular forces comprising hydrogen and Van der Waals bond. The interface and relevance of both are actualized in the religious and social values of Sasak Lombok tradition equivalent to the theory of chemical bonding. Therefore, this paper demonstrates that the theory of chemical bonding is strongly relevantly associated with the tradition of local Islamic wisdom of Sasak Lombok, West Nusa Tenggara.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133827266","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 : 2018-05-10DOI: 10.24090/IBDA.V16I1.1387
I. Wekke, M. Yusuf
Corruption is a detrimental and harmful crime that is done individually or collectively. Therefore, corruption must be prevented and overcome. To prevent the corruption, firstly, the factors that lead the corruption should be eradicated; then, the prevention actions are formulated. This article aims to elaborate the guidance from the Qur’an and the local wisdom from Bugis society investigating the causes of corruption and how the Qur’an offers the prevention action of the corruption. To understand the guidance in the Qur’an and to prevent the corruption, this study was conducted through the Arabic linguistic approach. In addition, the researchers integrated the guidance in the Qur’an with the local wisdom values derived from the Bugis culture relevant to the prevention of corruption. This study shows that the Qur’an commences the prevention of corruption in two ways: the first, it is done through total structural reform; and the second, the analysis is started from the ‘inner side’ of humans based on the concept of nafsun stated in the Qur’an. Culturally, preventing the corruption should always refer to the principles of lempu’, amaccang, agettengeng, asitinajang, reso, and siri’ . Those values should be reinforced and embodied (instilled) in life. In short, the values of local wisdom are needed to be reintroduced and taught, especially to the younger generation before they become leaders in the future.
{"title":"The Corruption in Religious Text and Local Wisdom Perspectives in Bugis Society","authors":"I. Wekke, M. Yusuf","doi":"10.24090/IBDA.V16I1.1387","DOIUrl":"https://doi.org/10.24090/IBDA.V16I1.1387","url":null,"abstract":"Corruption is a detrimental and harmful crime that is done individually or collectively. Therefore, corruption must be prevented and overcome. To prevent the corruption, firstly, the factors that lead the corruption should be eradicated; then, the prevention actions are formulated. This article aims to elaborate the guidance from the Qur’an and the local wisdom from Bugis society investigating the causes of corruption and how the Qur’an offers the prevention action of the corruption. To understand the guidance in the Qur’an and to prevent the corruption, this study was conducted through the Arabic linguistic approach. In addition, the researchers integrated the guidance in the Qur’an with the local wisdom values derived from the Bugis culture relevant to the prevention of corruption. This study shows that the Qur’an commences the prevention of corruption in two ways: the first, it is done through total structural reform; and the second, the analysis is started from the ‘inner side’ of humans based on the concept of nafsun stated in the Qur’an. Culturally, preventing the corruption should always refer to the principles of lempu’, amaccang, agettengeng, asitinajang, reso, and siri’ . Those values should be reinforced and embodied (instilled) in life. In short, the values of local wisdom are needed to be reintroduced and taught, especially to the younger generation before they become leaders in the future.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123566369","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 : 2018-05-10DOI: 10.24090/ibda.v16i1.1388
M. Nugraha, K. Kartini
Pontianak Malay’s society is not only limited to the Malay ethnic group who lives near the Kapuas River, but they also have a tradition that is created from the habit and Islamic learning. This paper is initiated by the study that has been conducted by the researchers in 2016 implementing qualitative descriptive method. The data collection tools consist of observation, documentation and interview. The reason for choosing this method is to discover and reveal the meaning or the ideology of the symbols contained in the corak insang weave. Based on the results of this study, it is concluded as the first conclusion that the process to make corak insang weave needs sufficient time about one week. Corak insang weave can be formed in the manufacture of other woven fabrics, through the patches weave method, songket and bundle weave. The second conclusion shows that it is unfounded that a lot of physical evidence and historical documents or from sources are related to the meanings contained in Pontianak corak insang weave motive.
{"title":"The History and Values Contained in Corak Insang Weave in Pontianak Malay’s","authors":"M. Nugraha, K. Kartini","doi":"10.24090/ibda.v16i1.1388","DOIUrl":"https://doi.org/10.24090/ibda.v16i1.1388","url":null,"abstract":"Pontianak Malay’s society is not only limited to the Malay ethnic group who lives near the Kapuas River, but they also have a tradition that is created from the habit and Islamic learning. This paper is initiated by the study that has been conducted by the researchers in 2016 implementing qualitative descriptive method. The data collection tools consist of observation, documentation and interview. The reason for choosing this method is to discover and reveal the meaning or the ideology of the symbols contained in the corak insang weave. Based on the results of this study, it is concluded as the first conclusion that the process to make corak insang weave needs sufficient time about one week. Corak insang weave can be formed in the manufacture of other woven fabrics, through the patches weave method, songket and bundle weave. The second conclusion shows that it is unfounded that a lot of physical evidence and historical documents or from sources are related to the meanings contained in Pontianak corak insang weave motive.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126724104","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 : 2018-05-10DOI: 10.24090/IBDA.V16I1.1659
Riky Zakub, S. Widodo, B. Setiawan
Javanese pitutur luhur is an honorable thought as the inheritance from Javanese ancestors in which it is bequeathed from generation to generation. Pitutur luhur is led as guidance for Javanese societies throughout their life. It contains the ancestors’ thoughts about some aspects of life since every human being (including Javanese people) has guidance for life. As religious people, for Muslim societies, it is a must to bring Qur’an and hadith into their guidance of life. This study discusses the relevance between Javanese Pitutur luhur and Islamic religiosity based on Qur’an and hadith. The result of this study shows that there is harmony and relevance between Javanese Pitutur luhur and Islam religiosity as explained in Qur’an and Hadith. To sum up, both of them can be equal to the guidance of life, and to provide directions in the middle of deculturation, dereligiosity, paganism, and secularism towards religious and cultural values.
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Perkawinan di Madura mengikuti pola residensi matrilokal, artinya pasca menikah suami ikut ke rumah istri (mertua), laki-laki dianggap sebagai tamu di rumah keluarga istri. Meski demikian, pola kekerabatan di Madura bukan Matrilineal, melainkan bilateral. Begitu juga dalam hal otoritas kepemimpinan dalam unit keluarga, laki-laki memiliki kendali penuh dalam tanggung jawab nafakah lahir bathin dan perkembangan kelanjutan hidup istri dan anak-anaknya. Hegemoni kuasa laki-laki atas perempuan di Madura tercermin pada pola hunian tanian lanjheng. Juga perkawinan matrilokal di Madura adalah hasil dari kolaborasi antara hukum adat di Madura dengan hukum Islam sebagai hukum ajaran agama mayoritas di Madura. Karena sikap biasa gender ini menimbulkan banyak ketidak adilan untuk perempuan, maka dibutuhkan prespektif baru yang adil gender dengan cara menggeser hegemoni patriarkhi menuju relasi yang setara antara laki-laki dan perempuan.
{"title":"Akulturasi Hukum Islam & Hukum Adat Perkawinan Matrilokal Di Madura","authors":"Masthuriyah Sa’dan","doi":"10.24090/ibda.v14i1.622","DOIUrl":"https://doi.org/10.24090/ibda.v14i1.622","url":null,"abstract":"Perkawinan di Madura mengikuti pola residensi matrilokal, artinya pasca menikah suami ikut ke rumah istri (mertua), laki-laki dianggap sebagai tamu di rumah keluarga istri. Meski demikian, pola kekerabatan di Madura bukan Matrilineal, melainkan bilateral. Begitu juga dalam hal otoritas kepemimpinan dalam unit keluarga, laki-laki memiliki kendali penuh dalam tanggung jawab nafakah lahir bathin dan perkembangan kelanjutan hidup istri dan anak-anaknya. Hegemoni kuasa laki-laki atas perempuan di Madura tercermin pada pola hunian tanian lanjheng. Juga perkawinan matrilokal di Madura adalah hasil dari kolaborasi antara hukum adat di Madura dengan hukum Islam sebagai hukum ajaran agama mayoritas di Madura. Karena sikap biasa gender ini menimbulkan banyak ketidak adilan untuk perempuan, maka dibutuhkan prespektif baru yang adil gender dengan cara menggeser hegemoni patriarkhi menuju relasi yang setara antara laki-laki dan perempuan.","PeriodicalId":277667,"journal":{"name":"IBDA` : Jurnal Kajian Islam dan Budaya","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114162215","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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