Trisakti was one of Sukarno's ideas for realizing nationalism at the policy level, although during his reign this idea was not fully realized. Sukarno revealed his Trisakti concept when he addressed the Fourth General Session of the MPRS on June 22, 1966. Trisakti contains three political ideals to uphold nationalism in Indonesia, namely: sovereignty and freedom in politics, personality in culture, and independence in the economy. This concept began to be carried forward in the era of Jokowi's leadership as the 7th President. To reexamine this idea, the author tries to elaborate on it one by one in the view of the Qur'an, using a thematic method by taking sources from the interpretations of Javanese mufassir. This is because their interpretation of the Quran is closer to Sukarno's culture whose background is the same as Javanese. The conclusion of this discussion is that the Javanese mufassir agreed with Sukarno's ideas because none of the Trisakti concepts violated religious rules. This can be revealed from the source of Qur'anic verses related to the concept of Trisakti, both explicitly and implicitly, as implied in the story of Prophet Sulayman about political sovereignty and the story of Prophet Yusuf about economic independence.
{"title":"مفهوم تريساكتي(TRISAKTI) لبناء البلد المثالي من منظور القرآن: اكتشاف جوانب تريساكتي من كتب التفاسير الجاوية","authors":"Ali Fahrudin, Umar Alfaruq","doi":"10.31291/hn.v12i1.692","DOIUrl":"https://doi.org/10.31291/hn.v12i1.692","url":null,"abstract":"Trisakti was one of Sukarno's ideas for realizing nationalism at the policy level, although during his reign this idea was not fully realized. Sukarno revealed his Trisakti concept when he addressed the Fourth General Session of the MPRS on June 22, 1966. Trisakti contains three political ideals to uphold nationalism in Indonesia, namely: sovereignty and freedom in politics, personality in culture, and independence in the economy. This concept began to be carried forward in the era of Jokowi's leadership as the 7th President. To reexamine this idea, the author tries to elaborate on it one by one in the view of the Qur'an, using a thematic method by taking sources from the interpretations of Javanese mufassir. This is because their interpretation of the Quran is closer to Sukarno's culture whose background is the same as Javanese. The conclusion of this discussion is that the Javanese mufassir agreed with Sukarno's ideas because none of the Trisakti concepts violated religious rules. This can be revealed from the source of Qur'anic verses related to the concept of Trisakti, both explicitly and implicitly, as implied in the story of Prophet Sulayman about political sovereignty and the story of Prophet Yusuf about economic independence.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41987605","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}
Abu Muslim, Nensia Nensia, R. Rahmatullah, S. Suriati, Saifuddin Amin
This article aims to explore the concept of cultural adaptation and the identity of Chinese Muslims in Bulukumba, South Sulawesi. Through a life story approach, this study employed observation on the daily life of key participants, in-depth interviews, and documentation. The results of the study showed that Chinese Muslims in Bulukumba experienced culture-sensitive adaptation process where their individual backgrounds and life experiences interacted with Islamic teachings and Bugis-Makassar-Konjo culture through assimilation. The cultural adaptation was visible in various aspects of life, such as religious practices, traditions, language, food, and social behaviour. In addition, the Chinese Muslim identity in Bulukumba resulted from a fusion of Chinese cultures and non-Chinese Muslims. This identity was reflected in language, appearance, and religious practices. Through life story studies, this research provided a comprehensive picture of how individuals experienced cultural adaptation and developed identity as Chinese Muslims in Bulukumba, known as Mapau na maloppo batu, as a manifestation of honesty and sincerity to be kind to fellow human beings.
{"title":"Mapau Na Maloppo Batu: The Concept of Cultural Adaptation and Identity of Chinese Muslims in Bulukumba, South Sulawesi","authors":"Abu Muslim, Nensia Nensia, R. Rahmatullah, S. Suriati, Saifuddin Amin","doi":"10.31291/hn.v12i1.693","DOIUrl":"https://doi.org/10.31291/hn.v12i1.693","url":null,"abstract":"This article aims to explore the concept of cultural adaptation and the identity of Chinese Muslims in Bulukumba, South Sulawesi. Through a life story approach, this study employed observation on the daily life of key participants, in-depth interviews, and documentation. The results of the study showed that Chinese Muslims in Bulukumba experienced culture-sensitive adaptation process where their individual backgrounds and life experiences interacted with Islamic teachings and Bugis-Makassar-Konjo culture through assimilation. The cultural adaptation was visible in various aspects of life, such as religious practices, traditions, language, food, and social behaviour. In addition, the Chinese Muslim identity in Bulukumba resulted from a fusion of Chinese cultures and non-Chinese Muslims. This identity was reflected in language, appearance, and religious practices. Through life story studies, this research provided a comprehensive picture of how individuals experienced cultural adaptation and developed identity as Chinese Muslims in Bulukumba, known as Mapau na maloppo batu, as a manifestation of honesty and sincerity to be kind to fellow human beings.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43370282","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}
Andi Bahri Soi, Adhitia Pahlawan Putra, Muhammad Kamal Zubair, Andi Markarma Yusup, Adi Megandani
In the process of Islamization of Nusantara, there was an interaction between Islam and local civilizations in various regions of Nusantara, which then became attractive objects for tourist gaze, including in Bali. Some areas such as Denpasar, Badung and Bangli were not much known as the entrance points of Islam in Bali. Tourist gaze has been concentrated on pleasure and leisure with a focus on popular tourist attractions and hotelaccommodations, as well as cultural authenticities. This article aims to explore the potential of tourism industry by promoting the aspect of interreligiosity (such as between Balinese Hindu and Islam) to reconstruct the religious-friendly tourism of Bali. The study employed principles of netnography and literature study. The data was obtained from the internet, books, and journals, as well as a systematic literature review through Publish or Perish (PoP). The data is presented in narrative analysis and interpretations. The results of the study suggest that inter-religiosity could be integrated into the tourism industry. Some religious-friendly tourist destinations can be reconstructed through representations of inter-religious relationships in Denpasar, Badung, and Bangli. As such, religious-friendly tourism could support the development of harmonious life for a sustainable civilization. For further research, it is suggested to conduct research on other tourist gaze areas that are limited by this work.
在努桑塔拉的伊斯兰化过程中，伊斯兰教与努桑塔拉各个地区的当地文明之间发生了互动，这些文明后来成为游客凝视的对象，包括在巴厘岛。登巴萨（Denpasar）、巴东（Badung）和邦利（Bangli）等一些地区并不是巴厘岛伊斯兰教的入口。游客的目光一直集中在娱乐和休闲上，重点关注热门旅游景点和酒店商品以及文化真实性。本文旨在通过促进巴厘岛印度教和伊斯兰教之间的相互关系来重建巴厘岛的宗教友好旅游，从而发掘旅游业的潜力。该研究采用了网络摄影和文献研究的原则。数据来自互联网、书籍和期刊，以及通过Publish or Perish（PoP）进行的系统文献综述。数据以叙述分析和解释的形式呈现。研究结果表明，跨宗教信仰可以融入旅游业。一些宗教友好的旅游目的地可以通过登巴萨、巴东和孟加拉的宗教间关系来重建。因此，宗教友好型旅游可以为可持续文明的和谐生活发展提供支持。为了进一步研究，建议对受本工作限制的其他游客凝视区域进行研究。
{"title":"Promoting Religious-Friendly Tourism for Developing Religious Harmony: A Study of Tourist Gaze","authors":"Andi Bahri Soi, Adhitia Pahlawan Putra, Muhammad Kamal Zubair, Andi Markarma Yusup, Adi Megandani","doi":"10.31291/hn.v12i1.701","DOIUrl":"https://doi.org/10.31291/hn.v12i1.701","url":null,"abstract":"In the process of Islamization of Nusantara, there was an interaction between Islam and local civilizations in various regions of Nusantara, which then became attractive objects for tourist gaze, including in Bali. Some areas such as Denpasar, Badung and Bangli were not much known as the entrance points of Islam in Bali. Tourist gaze has been concentrated on pleasure and leisure with a focus on popular tourist attractions and hotelaccommodations, as well as cultural authenticities. This article aims to explore the potential of tourism industry by promoting the aspect of interreligiosity (such as between Balinese Hindu and Islam) to reconstruct the religious-friendly tourism of Bali. The study employed principles of netnography and literature study. The data was obtained from the internet, books, and journals, as well as a systematic literature review through Publish or Perish (PoP). The data is presented in narrative analysis and interpretations. The results of the study suggest that inter-religiosity could be integrated into the tourism industry. Some religious-friendly tourist destinations can be reconstructed through representations of inter-religious relationships in Denpasar, Badung, and Bangli. As such, religious-friendly tourism could support the development of harmonious life for a sustainable civilization. For further research, it is suggested to conduct research on other tourist gaze areas that are limited by this work.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45993480","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}
Luh Putu Sri Ariyani, Nengah Bawa Atmadja, T. Maryati, Muhammad Rosyihan Hendrawan
Padangabulia Traditional Village is the only village in Bali that maintains the manak salah tradition. Even though the Provincial Government of Bali officially abolished this tradition in 1951 because it was considered to violate religious, Hindu, legal, and health teachings. It is interesting to study this phenomenon through field research using a qualitative approach to find reasons why they still maintain the tradition of manak salah and the rituals that accompany it. Interviews with traditional and religious leaders in Padangbulia village complimented the main data. The results of the study indicated that the maintenance of the tradition of manak salah in this village was legitimized by Lontar Tutur Brahma Sapa and Lontar Dewa Tatwa. These two lontars are sacred texts that are believed to be true. Lontar Tutur Brahma Sapa emphasized that kembar buncing, male and female twins are wrong because Lord Brahma cursed it. The binarism between humans versus animals reinforces this. Married couples with more than one male and female child were identical to animals. This condition causes contamination of purity or leteh in humans. The Tri Hita Karana ideology outlines that humans are united with fellow human beings and the natural environment and God/gods who reside in temples. This idea causes leteh in humans and spreads to the natural environment and temples. Lontar Dewa Tatwa explains that impurities must be cleaned through a purification ritual, including melasti to the sea. Whenever there is a case of manak salah, they will implement melasti at the Buleleng Harbor beach. This creates a unique tradition: this traditional village does not perform melasti at every Nyepi Day celebration but only when there is a manak salah. This ritual not only has a religious-magical function but also has a social function. These functions strengthen Lontar Tutur Brahma Sapa's position in maintaining the manak salah tradition.
{"title":"Tutur Brahma Sapa and Dewa Tatwa Manuscripts as the Main References for the Maintenance of Manak salah tradition at Padangbulia Traditional Village, Bali, Indonesia","authors":"Luh Putu Sri Ariyani, Nengah Bawa Atmadja, T. Maryati, Muhammad Rosyihan Hendrawan","doi":"10.31291/hn.v12i1.699","DOIUrl":"https://doi.org/10.31291/hn.v12i1.699","url":null,"abstract":"Padangabulia Traditional Village is the only village in Bali that maintains the manak salah tradition. Even though the Provincial Government of Bali officially abolished this tradition in 1951 because it was considered to violate religious, Hindu, legal, and health teachings. It is interesting to study this phenomenon through field research using a qualitative approach to find reasons why they still maintain the tradition of manak salah and the rituals that accompany it. Interviews with traditional and religious leaders in Padangbulia village complimented the main data. The results of the study indicated that the maintenance of the tradition of manak salah in this village was legitimized by Lontar Tutur Brahma Sapa and Lontar Dewa Tatwa. These two lontars are sacred texts that are believed to be true. Lontar Tutur Brahma Sapa emphasized that kembar buncing, male and female twins are wrong because Lord Brahma cursed it. The binarism between humans versus animals reinforces this. Married couples with more than one male and female child were identical to animals. This condition causes contamination of purity or leteh in humans. The Tri Hita Karana ideology outlines that humans are united with fellow human beings and the natural environment and God/gods who reside in temples. This idea causes leteh in humans and spreads to the natural environment and temples. Lontar Dewa Tatwa explains that impurities must be cleaned through a purification ritual, including melasti to the sea. Whenever there is a case of manak salah, they will implement melasti at the Buleleng Harbor beach. This creates a unique tradition: this traditional village does not perform melasti at every Nyepi Day celebration but only when there is a manak salah. This ritual not only has a religious-magical function but also has a social function. These functions strengthen Lontar Tutur Brahma Sapa's position in maintaining the manak salah tradition.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48940934","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}
Sefrianus Juhani, Raymundus I Made Sudhiarsa, Alexander Jebadu, Bernadus Raho, Jozef Trzebuniak
This study aims to explore the cosmic redemption concepts in the mythology of the pante tradition in Manggarai community. Pante tradition was an attempt to promote an attitude of respect for non-human creations so that nature would return to its harmonious state. The data was obtained through interviews with several key informants who were very close to these myths, including some palm tappers from several villages in Manggarai. From interviews and collected documents, several myths were found in the pante tradition. In Manggarai mythology, it is believed that there is inseparable relationship between humans, non-human creations, and the Supreme Being. Each creation has a contribution to the survival of the others and has eschatological future. The Manggarai people also believe that there is a place for the eternal life called pa'ang be le. This finding contributes to the development of ecological theology in the Indonesian Catholic Church and the universal Church. In addition, the awareness of the ultimate future for all creation strengthens the commitment of the Christians to preserve the environment.
{"title":"Cosmic Redemption Concepts in the Mythology of Pante Tradition of Indonesian Manggarai Community","authors":"Sefrianus Juhani, Raymundus I Made Sudhiarsa, Alexander Jebadu, Bernadus Raho, Jozef Trzebuniak","doi":"10.31291/hn.v12i1.669","DOIUrl":"https://doi.org/10.31291/hn.v12i1.669","url":null,"abstract":"This study aims to explore the cosmic redemption concepts in the mythology of the pante tradition in Manggarai community. Pante tradition was an attempt to promote an attitude of respect for non-human creations so that nature would return to its harmonious state. The data was obtained through interviews with several key informants who were very close to these myths, including some palm tappers from several villages in Manggarai. From interviews and collected documents, several myths were found in the pante tradition. In Manggarai mythology, it is believed that there is inseparable relationship between humans, non-human creations, and the Supreme Being. Each creation has a contribution to the survival of the others and has eschatological future. The Manggarai people also believe that there is a place for the eternal life called pa'ang be le. This finding contributes to the development of ecological theology in the Indonesian Catholic Church and the universal Church. In addition, the awareness of the ultimate future for all creation strengthens the commitment of the Christians to preserve the environment.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42825607","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}
Daratullaila Nasri, M. Mulyadi, Dewi Juliastuty, M. Awwali, Stefan Danerek
Abstract Artikel ini menelisik bentuk kearifan dan kepedulian masyarakat Minangkabau terhadap alam dan lingkungannya melalui kieh ‘kias’ dalam mamangan (salah satu ungkapan tradisional Minangkabau) yang mengandung kearifan ekologis. Data penelitian berupa ungkapan kieh, berupa anjuran dan larangan tentang topik ekologi. Kieh memiliki beberapa bentuk, yakni pepatah, petitih, mamangan, pameo, dan pituah Dalam konteks ini data kieh yang menjadi objek kajian ialah mamangan yang terkait dengan masalah ekologis. Kajian ini menggunakan konsep etika lingkungan dan pandangan falsafah alam Minangkabau yang dirangkumkan oleh A.A. Navis, dengan metode analisis deskriptif. Penelitian ini menghasilkan temuan bahwa masyarakat Minangkabau memiliki kearifan dan kepedulian terhadap lingkungan yang salah satunya dituangkan dalam kieh. Kieh ekologis yang lahir dalam bentuk mamangan itu mengandung nilai ekologis, yaitu kepedulian terhadap alam; pelestarian alam; dan penghematan sumber daya alam. Bentuk kearifan itu merupakan pedoman bagi masyarakat Minangkabau dalam berinteraksi dengan lingkungan yang di dalam falsafah alam Minangkabau menunjukkan prinsip keberlanjutan sumber daya alam bagi keberlangsungan sistem adat dan tradisi komunal Minangkabau, seperti penerusan pusaka berupa tanah pertanian, ladang, hutan, dan sebagainya. Bentuk dan struktur kieh ekologis ini menggambarkan estetika dan sekaligus etika berlingkungan bagi masyarakat Minangkabau
{"title":"ECOLOGICAL HERITAGE IN MINANGKABAU KIEH","authors":"Daratullaila Nasri, M. Mulyadi, Dewi Juliastuty, M. Awwali, Stefan Danerek","doi":"10.31291/hn.v11i2.665","DOIUrl":"https://doi.org/10.31291/hn.v11i2.665","url":null,"abstract":"Abstract \u0000Artikel ini menelisik bentuk kearifan dan kepedulian masyarakat Minangkabau terhadap alam dan lingkungannya melalui kieh ‘kias’ dalam mamangan (salah satu ungkapan tradisional Minangkabau) yang mengandung kearifan ekologis. Data penelitian berupa ungkapan kieh, berupa anjuran dan larangan tentang topik ekologi. Kieh memiliki beberapa bentuk, yakni pepatah, petitih, mamangan, pameo, dan pituah Dalam konteks ini data kieh yang menjadi objek kajian ialah mamangan yang terkait dengan masalah ekologis. Kajian ini menggunakan konsep etika lingkungan dan pandangan falsafah alam Minangkabau yang dirangkumkan oleh A.A. Navis, dengan metode analisis deskriptif. Penelitian ini menghasilkan temuan bahwa masyarakat Minangkabau memiliki kearifan dan kepedulian terhadap lingkungan yang salah satunya dituangkan dalam kieh. Kieh ekologis yang lahir dalam bentuk mamangan itu mengandung nilai ekologis, yaitu kepedulian terhadap alam; pelestarian alam; dan penghematan sumber daya alam. Bentuk kearifan itu merupakan pedoman bagi masyarakat Minangkabau dalam berinteraksi dengan lingkungan yang di dalam falsafah alam Minangkabau menunjukkan prinsip keberlanjutan sumber daya alam bagi keberlangsungan sistem adat dan tradisi komunal Minangkabau, seperti penerusan pusaka berupa tanah pertanian, ladang, hutan, dan sebagainya. Bentuk dan struktur kieh ekologis ini menggambarkan estetika dan sekaligus etika berlingkungan bagi masyarakat Minangkabau \u0000 ","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47220596","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}
Nabila Mega Permata, A. Munandar, Evan Gavriel Harazaki
Atribut pada arca merupakan salah satu aspek paling penting dalam ikonografi arca. Beberapa arca perwujudan memiliki atribut istimewa sebagai identitas dari tokoh yang diarcakan. Arca Perwujudan merupakan arca yang digunakan dalam aktivitas religi agama Hindu dan Buddha pada Upacara Sraddha, yakni upacara yang diadakan 12 tahun setelah kematian raja atau ratu yang bersangkutan. Atribut istimewa merupakan atribut yang hanya terdapat pada arca perwujudan dan tidak dimiliki oleh arca non-perwujudan dan atribut-atribut yang ditemukan terbatas pada beberapa arca saja. Beberapa arca perwujudan yang dibahas dalam telaah ini adalah arca perwujudan dari tokoh perempuan Gayatri, Tribhuwanatunggadewi, dan Suhita. Adanya atribut istimewa didasarkan oleh konsep tertentu yang disebut makna. Untuk mengungkap makna di balik atribut istimewa arca perwujudan diperlukan kajian semiotika Peirce. Tulisan ini bertujuan untuk mengungkap bagaimana makna atribut-atribut istimewa dari arca-arca perwujudan serta hubungan makna tersebut dengan tokoh yang diarcakan. Berdasarkan kajian semiosis pada atribut istimewa arca perwujudan, diketahui Tribhuwanatunggadewi beraliran Siwa-Buddha dan Suhita menerapkan pengetahuan politik pemerintahan dan kebudayaan pada masa pemerintahannya, serta memperkuat keterangan mengenai peranan Gayatri dan Tribhuwanatunggadewi sebagai makalamanggalya.
{"title":"Makna Atribut Istimewa pada Arca Perwujudan Tokoh-tokoh Perempuan Majapahit: Kajian Arkeologi Religi Hindu-Buddha","authors":"Nabila Mega Permata, A. Munandar, Evan Gavriel Harazaki","doi":"10.31291/hn.v11i2.662","DOIUrl":"https://doi.org/10.31291/hn.v11i2.662","url":null,"abstract":"Atribut pada arca merupakan salah satu aspek paling penting dalam ikonografi arca. Beberapa arca perwujudan memiliki atribut istimewa sebagai identitas dari tokoh yang diarcakan. Arca Perwujudan merupakan arca yang digunakan dalam aktivitas religi agama Hindu dan Buddha pada Upacara Sraddha, yakni upacara yang diadakan 12 tahun setelah kematian raja atau ratu yang bersangkutan. Atribut istimewa merupakan atribut yang hanya terdapat pada arca perwujudan dan tidak dimiliki oleh arca non-perwujudan dan atribut-atribut yang ditemukan terbatas pada beberapa arca saja. Beberapa arca perwujudan yang dibahas dalam telaah ini adalah arca perwujudan dari tokoh perempuan Gayatri, Tribhuwanatunggadewi, dan Suhita. Adanya atribut istimewa didasarkan oleh konsep tertentu yang disebut makna. Untuk mengungkap makna di balik atribut istimewa arca perwujudan diperlukan kajian semiotika Peirce. Tulisan ini bertujuan untuk mengungkap bagaimana makna atribut-atribut istimewa dari arca-arca perwujudan serta hubungan makna tersebut dengan tokoh yang diarcakan. Berdasarkan kajian semiosis pada atribut istimewa arca perwujudan, diketahui Tribhuwanatunggadewi beraliran Siwa-Buddha dan Suhita menerapkan pengetahuan politik pemerintahan dan kebudayaan pada masa pemerintahannya, serta memperkuat keterangan mengenai peranan Gayatri dan Tribhuwanatunggadewi sebagai makalamanggalya.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45027858","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}
Neng Eri Sofiana, Muhammad Ismail Sunni, A. Wijaya
Cireundeu village, a traditional village in South Cimahi West Java Indonesia has its own unique way of coping with Covid-19 pandemic. Despite being a traditional village, the residents of Cirendeu are in high mobility as workers in the nearby city, hence the exposure to Covid-19 was quite present. This article explores how the Cireundeu indigenous group dealt with the Covid-19 pandemic. This study employed a qualitative approach, particularly descriptive method. The data was conducted mainly by interviews with community figures. ‘Governing the common’ by Ostrom (2000) was used as a theoretical lens in analysing the data. This study found that the traditional group in Cireundeu were able to manage their local resources (from the nearby forests) for the benefit of their community members. They performed Nyinglar Sasalad ceremony as a symbol of communal attitude towards the plague, complemented with herb and Rasi (cassava-made rice) consumption to strengthen the immune defence. This study is expected to be a reference for a mitigative action in dealing with pandemic through the use of local tradition and ways of living.
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This research discusses about one of the customs or social traditions practiced by Muslim community in South Sulawesi. This tradition is called “Makkatte”. It is said that this tradition stems from the teachings of Islam, which includes a ceremony of female circumcision. It is well known that female circumcision has become subject for public debate and discussion in our present era, after the classical Muslim jurists agreed on its legitimacy, despite of their differences in its ruling, whether such a practice is considered a religious obligation or Sunnah. This research aims to define the Makkatte tradition and its status in the South Sulawesi community, in addition to its rule in the Islamic jurisprudence. This research adopts the descriptive and analytical method that allows researcher to obtain information, documents and folk narratives. This research also used field work method by making interviews with relevant sources and distributing questionnaires in 16 regions in South Sulawesi. One of the most important findings from this research is that Makkatte is a ceremony that includes ablution, pronouncement of shahada, reciting some verses of the Qur’an, and female circumcision. In its ritual process, Makkatte is most often performed by a person known as Sanro, which means midwife according to the Bugis language in Sulawesi. The majority of the Muslim community in South Sulawesi agreed that the tradition of Makkatte is an obligation on every female, as it includes shahada and circumcision. This study also affirms that the additional customary ceremonies to Makkatte does not affect the fact that it is in compliance with God Almighty's command to circumcise females.
{"title":"عادة ماكاتي (Makkatte’) بسولاويسي الجنوبية: بين التعاليم الدينية والتقاليد المحلية","authors":"Yuli Yasin, Nadyatul Hikmah Shuhufi, Ishmatul Maula","doi":"10.31291/hn.v11i2.666","DOIUrl":"https://doi.org/10.31291/hn.v11i2.666","url":null,"abstract":"This research discusses about one of the customs or social traditions practiced by Muslim community in South Sulawesi. This tradition is called “Makkatte”. It is said that this tradition stems from the teachings of Islam, which includes a ceremony of female circumcision. It is well known that female circumcision has become subject for public debate and discussion in our present era, after the classical Muslim jurists agreed on its legitimacy, despite of their differences in its ruling, whether such a practice is considered a religious obligation or Sunnah. This research aims to define the Makkatte tradition and its status in the South Sulawesi community, in addition to its rule in the Islamic jurisprudence. This research adopts the descriptive and analytical method that allows researcher to obtain information, documents and folk narratives. This research also used field work method by making interviews with relevant sources and distributing questionnaires in 16 regions in South Sulawesi. One of the most important findings from this research is that Makkatte is a ceremony that includes ablution, pronouncement of shahada, reciting some verses of the Qur’an, and female circumcision. In its ritual process, Makkatte is most often performed by a person known as Sanro, which means midwife according to the Bugis language in Sulawesi. The majority of the Muslim community in South Sulawesi agreed that the tradition of Makkatte is an obligation on every female, as it includes shahada and circumcision. This study also affirms that the additional customary ceremonies to Makkatte does not affect the fact that it is in compliance with God Almighty's command to circumcise females.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46020192","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}
Muhammad Naufal Fadhil, Aji Sofiana Putri, Julie Nichols
According to the manuscript of Bustanussalatin by Nuruddin Ar Raniry, in 1637 Sultan Iskandar Thani built a private royal garden called Taman Ghairah (Ghairah Garden). The seventeenth-century garden of Aceh still holds some questions because most of its objects are no longer found in Banda Aceh. Three buildings such as: Gunongan, Kandang and Pintô Khôp which are close to the former Sultan’s palace, are believed to be the remains of the garden. This present study is architectural research that incorporates direct observation and semiotic study on the garden simulation. The simulation is based on the Bustanussalatin manuscript. It is found that the existence of several symbols carry out meanings which relate to the influences of Islamic and pre-Islamic cultures in the past. Meru, tree of life, lotus, and banjaran sari may have derived from pre-Islamic culture, while the river, mosque and floral symbols indicate the presence of Islamic influence. This article underlines that Taman Ghairah has Islamic and Pre-Islamic cultural influences, reflecting the convergence of diverse backgrounds in Acehnese culture.
根据Nuruddin Ar Raniry的《Bustanussalatin》手稿，1637年苏丹依斯干达他尼建造了一座私人皇家花园，名为塔曼盖拉(盖拉花园)。亚齐17世纪的花园仍然存在一些问题，因为它的大部分物品在班达亚齐已经找不到了。古农庵、坎当、Pintô Khôp等靠近苏丹王宫的三座建筑被认为是花园的遗迹。本研究是对模拟园林进行直接观察与符号学研究相结合的建筑研究。模拟是基于Bustanussalatin手稿。我们发现，几个符号的存在承载着与过去伊斯兰和前伊斯兰文化影响有关的意义。Meru，生命之树，莲花和banjaran sari可能来源于前伊斯兰文化，而河流，清真寺和花卉符号则表明伊斯兰教的影响。本文强调《塔曼迦拉》受到伊斯兰和前伊斯兰文化的影响，反映了亚齐文化中不同背景的融合。
{"title":"Pre-Islamic and Islamic Influences of Taman Ghairah Banda Aceh","authors":"Muhammad Naufal Fadhil, Aji Sofiana Putri, Julie Nichols","doi":"10.31291/hn.v11i2.664","DOIUrl":"https://doi.org/10.31291/hn.v11i2.664","url":null,"abstract":"According to the manuscript of Bustanussalatin by Nuruddin Ar Raniry, in 1637 Sultan Iskandar Thani built a private royal garden called Taman Ghairah (Ghairah Garden). The seventeenth-century garden of Aceh still holds some questions because most of its objects are no longer found in Banda Aceh. Three buildings such as: Gunongan, Kandang and Pintô Khôp which are close to the former Sultan’s palace, are believed to be the remains of the garden. This present study is architectural research that incorporates direct observation and semiotic study on the garden simulation. The simulation is based on the Bustanussalatin manuscript. It is found that the existence of several symbols carry out meanings which relate to the influences of Islamic and pre-Islamic cultures in the past. Meru, tree of life, lotus, and banjaran sari may have derived from pre-Islamic culture, while the river, mosque and floral symbols indicate the presence of Islamic influence. This article underlines that Taman Ghairah has Islamic and Pre-Islamic cultural influences, reflecting the convergence of diverse backgrounds in Acehnese culture.","PeriodicalId":31089,"journal":{"name":"Heritage of Nusantara International Journal of Religious Literature and Heritage","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42546233","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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