Kepercayaan animisme beserta emosi dan ritual kepercayaannya masih berkembang di masyarakat yang sudah beragama monoteisme. Praktik-praktik animismenya didorong oleh adanya anggapan bahwa kekuatan yang disucikan itu memberikan banyak manfaat bagi kehidupannya. Hal ini juga terlihat pada kepercayaan Petta Ale’e bagi masyarakat Palippu. Penelitian ini mendeskripsikan kepercayan terhadap Petta Ale’a di mata masyarakat Desa Palippu. Sebagai penelitian kualitatif maka teknik pengumpulan data menggunakan observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan makam Petta Ale’e yang berada di tengah hutan, hingga kini masih memberi pengaruh kuat bagi kehidupan sosial keagamaan masyarakat di sekitarnya bahkan masyarakat dari luar. Petta Ale’e diyakini memiliki kelebihan dan kekeramatan sehingga masyarakat senantiasa memberikan persembahan kepadanya sebagai ucapan terima kasih karena dipercaya telah melindungi dari malapetaka, memberikan rejeki dan sebagainya. Kepercayaan initelah mentradisi secara turun temurun, jika dilanggar dipercayai akan memberikan kesengsaraan, walaupun masyarakatnya juga melaksanakan ajaran Islam dengan baik sehingga sebahagian besar masyarakat menganggap bahwa kepercayaan terhadap Petta Ale’e dinilai sangat bertentangan dengan aqidah Islam. This research aims to describe to the beliefs of Petta Ale'e the community's to the in Palippu Village. As a qualitative research, data collection techniques use observation, interview and documentation. The results show that Petta Ale'e, is a tomb that is in the middle of the forest, until now still give a strong influence for the religious social life of the surrounding community and even the community from outside. Petta Ale'e is believed to have advantages and sanstutyso that people always give offerings to him as a thank you for protecting from calamity, giving fortune and so forth. This belief has traditionally, if violated is believed to bring misery, although the people also practice Islam well so that most of the people consider that belief in Petta Ale'e is considered very contrary to Islamic aqidah.
在已经是一神论宗教的社会中，万物有灵论的信仰和情感和宗教仪式仍然盛行。他的虐待行为是由这样一种观念驱动的，即成圣的力量给他的生活带来了许多好处。这也反映在帕利普人民的信仰上。研究描述了帕利普乡村社区对佩塔·雷阿阿的信任。在定性研究中，通过观察、采访和记录来收集数据。研究结果显示，佩塔·阿雷的墓位于丛林中，至今仍对周围甚至社会的宗教社会产生深远影响。人们认为佩特塔·雷雷有天赋和亲缘关系这种信仰是一种代代相传的传统，如果被打破，它将会带来苦难，尽管它的人民也很好地执行伊斯兰教的教义，以至于大多数人认为，对Petta Ale 'e的信仰与伊斯兰教的aqidah存在严重冲突。这个研究成果可以用来描述佩特塔·雷的社区对帕利普村的信仰美国质量研究、数据收集技术使用天文台、采访和证明。最近人们指出佩特塔·雷彼塔•雷(Petta Ale相信)是这样的人，他们总是向他表示感谢，感谢你保护他免受灾难、福乐和福乐。这个信仰有传统如果暴力是被认为是带来苦难的
{"title":"KEPERCAYAAN TERHADAP PETTA ALE’E DI MATA MASYARAKAT DESA PALIPPU KEC.TANA SITOLO","authors":"Sitti Arafah","doi":"10.14203/jmb.v20i2.589","DOIUrl":"https://doi.org/10.14203/jmb.v20i2.589","url":null,"abstract":"Kepercayaan animisme beserta emosi dan ritual kepercayaannya masih berkembang di masyarakat yang sudah beragama monoteisme. Praktik-praktik animismenya didorong oleh adanya anggapan bahwa kekuatan yang disucikan itu memberikan banyak manfaat bagi kehidupannya. Hal ini juga terlihat pada kepercayaan Petta Ale’e bagi masyarakat Palippu. Penelitian ini mendeskripsikan kepercayan terhadap Petta Ale’a di mata masyarakat Desa Palippu. Sebagai penelitian kualitatif maka teknik pengumpulan data menggunakan observasi, wawancara dan dokumentasi. Hasil penelitian menunjukkan makam Petta Ale’e yang berada di tengah hutan, hingga kini masih memberi pengaruh kuat bagi kehidupan sosial keagamaan masyarakat di sekitarnya bahkan masyarakat dari luar. Petta Ale’e diyakini memiliki kelebihan dan kekeramatan sehingga masyarakat senantiasa memberikan persembahan kepadanya sebagai ucapan terima kasih karena dipercaya telah melindungi dari malapetaka, memberikan rejeki dan sebagainya. Kepercayaan initelah mentradisi secara turun temurun, jika dilanggar dipercayai akan memberikan kesengsaraan, walaupun masyarakatnya juga melaksanakan ajaran Islam dengan baik sehingga sebahagian besar masyarakat menganggap bahwa kepercayaan terhadap Petta Ale’e dinilai sangat bertentangan dengan aqidah Islam. \u0000 \u0000This research aims to describe to the beliefs of Petta Ale'e the community's to the in Palippu Village. As a qualitative research, data collection techniques use observation, interview and documentation. The results show that Petta Ale'e, is a tomb that is in the middle of the forest, until now still give a strong influence for the religious social life of the surrounding community and even the community from outside. Petta Ale'e is believed to have advantages and sanstutyso that people always give offerings to him as a thank you for protecting from calamity, giving fortune and so forth. This belief has traditionally, if violated is believed to bring misery, although the people also practice Islam well so that most of the people consider that belief in Petta Ale'e is considered very contrary to Islamic aqidah.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"83 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80776403","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}
Abstrak Lembaga Sosial Teras Dakwah (TD) didirikan pada tahun 2011 melalui sepetak teras rumah berukuran 2, 2 x 12 meter di kampung Nitikan Yogyakarta. Tujuan utama lembaga ini adalah sebagai wadah pemersatu ummat Islam lintas harakah. Selanjutnya penelitian ini ingin menjelaskan tentang konsep dakwah dan kesalehan di era kontemporer melalui teknologi komunikasi baru. Data penelitian diperoleh melalui wawancara, observasi dan didukung dengan literatur yang relevan. Penelitian ini menunjukkan bahwa gerakan Teras Dakwah mengindikasikan ketidakpuasan gerakan Islam kontemporer dengan praktik kesalehan yang diajarkan oleh otoritas lama, serta tidak mampu menyesuaikan dengan kehidupan kontemporer. Kemudian melalui program hapus tato, Teras Dakwah menunjukkan bahwa organisasi membuka ruang kesalehan bagi muslim yang sedang dalam proses hijrah. Di samping itu, Teras Dakwah mendiskusikan konsep dakwah dengan budaya populer untuk memberikan kenyamanan bagi mereka yang sedang mencari kesalehan seperti, mendesain halaman rumah layaknya sebuah kafe, mengonsep tema dakwah yang menarik dan membuat video tematik berdurasi singkat yang menjelaskan tentang jadwal pengajian yang akan berlangsung. Sehingga fenomena ini membuka ruang diskusi tentang dakwah dan kesalehan dalam gerakan Islam kontemporer. Di samping itu, fenomena kemunculan Teras Dakwah menunjukkan bahwa Islam tidak sekedar sebagai agama masjid. Kata Kunci: Gerakan Islam Kontemporer, Kesalehan dan Budaya Populer
{"title":"Dakwah dan Kesalehan: Studi tentang Gerakan Teras Dakwah di Kalangan Remaja Yogyakarta","authors":"Dony Arung Triantoro","doi":"10.14203/JMB.V20I2.624","DOIUrl":"https://doi.org/10.14203/JMB.V20I2.624","url":null,"abstract":"Abstrak \u0000Lembaga Sosial Teras Dakwah (TD) didirikan pada tahun 2011 melalui sepetak teras rumah berukuran 2, 2 x 12 meter di kampung Nitikan Yogyakarta. Tujuan utama lembaga ini adalah sebagai wadah pemersatu ummat Islam lintas harakah. Selanjutnya penelitian ini ingin menjelaskan tentang konsep dakwah dan kesalehan di era kontemporer melalui teknologi komunikasi baru. Data penelitian diperoleh melalui wawancara, observasi dan didukung dengan literatur yang relevan. Penelitian ini menunjukkan bahwa gerakan Teras Dakwah mengindikasikan ketidakpuasan gerakan Islam kontemporer dengan praktik kesalehan yang diajarkan oleh otoritas lama, serta tidak mampu menyesuaikan dengan kehidupan kontemporer. Kemudian melalui program hapus tato, Teras Dakwah menunjukkan bahwa organisasi membuka ruang kesalehan bagi muslim yang sedang dalam proses hijrah. Di samping itu, Teras Dakwah mendiskusikan konsep dakwah dengan budaya populer untuk memberikan kenyamanan bagi mereka yang sedang mencari kesalehan seperti, mendesain halaman rumah layaknya sebuah kafe, mengonsep tema dakwah yang menarik dan membuat video tematik berdurasi singkat yang menjelaskan tentang jadwal pengajian yang akan berlangsung. Sehingga fenomena ini membuka ruang diskusi tentang dakwah dan kesalehan dalam gerakan Islam kontemporer. Di samping itu, fenomena kemunculan Teras Dakwah menunjukkan bahwa Islam tidak sekedar sebagai agama masjid. \u0000Kata Kunci: Gerakan Islam Kontemporer, Kesalehan dan Budaya Populer","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"34 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82183878","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}
Masyarakat Jawa masih sangat mempertahankan budaya dan adat peninggalan nenek moyangnya. Salah satu adat yang masih dipertahankan sampai saat ini adalah kegiatan upacara selamatan (slametan) yang di dalamnya terdapat sajen yang melambagkan atau menyimbolkan pesan tertentu. Di pesisir Pantai Prigi upaca slametan yang masih dilaksaskan sampai saat ini adalah slametan njangkar. Slametan njangkar ini berhubungan erat dengan kepercayaan masyarakat pesisir Pantai Prigi terhadap Nyi Roro Kidul, Sang Penguasa Laut Selatan. Penelitian ini bertujuan mendeskripsikan sajen-sajen yang terdapat dalam upacara slametan njangkar untuk mengetahui refleksi kepercayaan masyarakat pesisir Pantai Prigi dalam upacara tersebut. Penelitian ini merupakan penelitian etnolinguistik dengan pendekatan kualitatif dan metode deskripsi. Hasil penelitian ini menunjukkan bahwa penamaan sajen merefleksikan kepercayaan masyarakat pesisir Pantai Prigi terhadap Allah swt. dan makhluk ciptaan-Nya yang tidak dapat dilihat secara kasat mata atau makhluk ghaib yang merupakan penguasa wilayah tertentu seperti Nyi Roro Kidul. Hal tersebut menunjukkan bahwa kepercayaan masyarakat pesisir Pantai Prigi termasuk ke dalam sinkretisme karena terjadi akulturasi budaya Jawa dengan budaya Islam. Tujuan utama slametan njangkar adalah untuk memohon keselamatan kepada Yang Maha Kuasa dan meminta izin kepada penguasa laut selatan untuk memasuki wilayahnya dan mengambil sebagian harta yang dimiliki oleh Nyi Roro Kidul The Javanese people still preserve their culture and custom passed down by theiranchestors. One of the heritage that is still preserved till this day is in the form of ceremony or selamatan (slametan). In slametan there is a sajen that symbolize a particular message. In coastal Prigi beach the ceremony or slametan called slametan njangkar. This slametan is closely related to the beliefs of the coastal community in Prigi Beach toward Nyi Roro Kidul as the queen of the South Sea. This study aims to describe the sajen-sajen contained in the slametan njangkarin order to know the reflection of Coastal Coast Prigi people’s beliefthrough the ceremony. This ethnolinguistics research used qualitative approach and descriptive method. The results of this study then indicate that the naming of sajen reflects the belief of the coastal community in Prigi towards Allah swt and His invisible creatures that cannot be seen by the bare eye or supernatural beings who rules certain regions named Nyi Roro Kidul. It shows that the belief of the coastal community in Prigi Coast involved in the syncretism due to the acculturation of Javanese culture with Islamic culture. The main goal of slametan is to bega salvation to the Almighty and ask permission to the queen of the sea to enter her territory to take her resources.
{"title":"Refleksi Kepercayaan Masyarakat Pesisir Pantai Prigi dalam Sajen Slametan Njangkar (Kajian Etnolinguistik)","authors":"A. Puspita","doi":"10.14203/jmb.v20i2.614","DOIUrl":"https://doi.org/10.14203/jmb.v20i2.614","url":null,"abstract":"Masyarakat Jawa masih sangat mempertahankan budaya dan adat peninggalan nenek moyangnya. Salah satu adat yang masih dipertahankan sampai saat ini adalah kegiatan upacara selamatan (slametan) yang di dalamnya terdapat sajen yang melambagkan atau menyimbolkan pesan tertentu. Di pesisir Pantai Prigi upaca slametan yang masih dilaksaskan sampai saat ini adalah slametan njangkar. Slametan njangkar ini berhubungan erat dengan kepercayaan masyarakat pesisir Pantai Prigi terhadap Nyi Roro Kidul, Sang Penguasa Laut Selatan. Penelitian ini bertujuan mendeskripsikan sajen-sajen yang terdapat dalam upacara slametan njangkar untuk mengetahui refleksi kepercayaan masyarakat pesisir Pantai Prigi dalam upacara tersebut. Penelitian ini merupakan penelitian etnolinguistik dengan pendekatan kualitatif dan metode deskripsi. Hasil penelitian ini menunjukkan bahwa penamaan sajen merefleksikan kepercayaan masyarakat pesisir Pantai Prigi terhadap Allah swt. dan makhluk ciptaan-Nya yang tidak dapat dilihat secara kasat mata atau makhluk ghaib yang merupakan penguasa wilayah tertentu seperti Nyi Roro Kidul. Hal tersebut menunjukkan bahwa kepercayaan masyarakat pesisir Pantai Prigi termasuk ke dalam sinkretisme karena terjadi akulturasi budaya Jawa dengan budaya Islam. Tujuan utama slametan njangkar adalah untuk memohon keselamatan kepada Yang Maha Kuasa dan meminta izin kepada penguasa laut selatan untuk memasuki wilayahnya dan mengambil sebagian harta yang dimiliki oleh Nyi Roro Kidul \u0000 \u0000 \u0000The Javanese people still preserve their culture and custom passed down by theiranchestors. One of the heritage that is still preserved till this day is in the form of ceremony or selamatan (slametan). In slametan there is a sajen that symbolize a particular message. In coastal Prigi beach the ceremony or slametan called slametan njangkar. This slametan is closely related to the beliefs of the coastal community in Prigi Beach toward Nyi Roro Kidul as the queen of the South Sea. This study aims to describe the sajen-sajen contained in the slametan njangkarin order to know the reflection of Coastal Coast Prigi people’s beliefthrough the ceremony. This ethnolinguistics research used qualitative approach and descriptive method. The results of this study then indicate that the naming of sajen reflects the belief of the coastal community in Prigi towards Allah swt and His invisible creatures that cannot be seen by the bare eye or supernatural beings who rules certain regions named Nyi Roro Kidul. It shows that the belief of the coastal community in Prigi Coast involved in the syncretism due to the acculturation of Javanese culture with Islamic culture. The main goal of slametan is to bega salvation to the Almighty and ask permission to the queen of the sea to enter her territory to take her resources.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"167 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74343718","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}
This article attempts to describe a shift of identity amongst the victims and survivors of past gross human rights violations in Indonesia, through examining the economic violence of past gross human rights violations in the country and the current available reparative mechanisms Arguably through this examination, and given a wider framework of Indonesia’s transition policy, it could be seen that there is a reshaping of victim’s interest from state’s violence grievances to structural economic vulnerability. This shift is mainly caused by several contributing factors: first is the absence of national level holistic paradigm in resolving the past. This could be depicted in the absence of clear legal framework and the lack of political will to resolve the past; and second is the emerging pragmatic choice made by the government and the (group of) victims/survivors- particularly given the current existing challenge of welfare-based needs faced by the victims/survivors. While the exercised reparative mechanisms- through judicial process and general assistance programs have been considerably useful in empowering the victims/survivors, this situation would potentially fail to portrait the structural (economic) violence that happened in the past.
{"title":"From Grievance to Welfare: Reshaping the Identity of Past Gross Violation of Human Rights Victims in Indonesia","authors":"Harison Citrawan","doi":"10.14203/JMB.V20I2.571","DOIUrl":"https://doi.org/10.14203/JMB.V20I2.571","url":null,"abstract":"This article attempts to describe a shift of identity amongst the victims and survivors of past gross human rights violations in Indonesia, through examining the economic violence of past gross human rights violations in the country and the current available reparative mechanisms Arguably through this examination, and given a wider framework of Indonesia’s transition policy, it could be seen that there is a reshaping of victim’s interest from state’s violence grievances to structural economic vulnerability. This shift is mainly caused by several contributing factors: first is the absence of national level holistic paradigm in resolving the past. This could be depicted in the absence of clear legal framework and the lack of political will to resolve the past; and second is the emerging pragmatic choice made by the government and the (group of) victims/survivors- particularly given the current existing challenge of welfare-based needs faced by the victims/survivors. While the exercised reparative mechanisms- through judicial process and general assistance programs have been considerably useful in empowering the victims/survivors, this situation would potentially fail to portrait the structural (economic) violence that happened in the past.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"27 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90713471","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}
This study aims to examine the position of Kompas daily newspaper amid the wave political polarization during Indonesian presidential election 2014 and explain the underlying reason behind it. Based on six months on site observation within the daily’s newsroom as well as content analysis to 278 of Kompas’ article during the presidential campaign, this study found that the actual position of the daily has been ambiguous. On one hand, it claimed to be neutral in its editorial policy, but on the other hand, most of its editorial elites as well as its reporters had personally supported Jokowi. Furthermore, even though the daily has managed to be in a relative balance in term of space in its coverage, it has favored Jokowi in term of tone. This study argues there are political, economy as well as cultural reasons underlying this ambiguous position. Politically, Kompas took position to be neutral to stay close, and to avoid conflict, with whoever might win the election. Economically, this position was taken to maximize its economic interest to maintain its readers whose supports were also divided to the two pairs of candidates and to keep the chance to get advertising revenue from both candidates. Finally, this position has been justified by the shared cultural values among the journalists that this is important to remain neutral to avoid direct confrontation with either Presidential candidate. This values has been embodied as part of the habitus of the journalists which its development primarily took place under the previous authoritarian era. This situation is surprisingly similar with the case in the post authoritarian South American countries, in which the legacy of the authoritarian past still takes hold to the current state of its journalism.
{"title":"Ambiguous Neutrality: Kompas’ Position Amid the Wave of Political Polarization During the Presidential Election 2014","authors":"W. Wijayanto","doi":"10.14203/JMB.V20I2.651","DOIUrl":"https://doi.org/10.14203/JMB.V20I2.651","url":null,"abstract":"This study aims to examine the position of Kompas daily newspaper amid the wave political polarization during Indonesian presidential election 2014 and explain the underlying reason behind it. Based on six months on site observation within the daily’s newsroom as well as content analysis to 278 of Kompas’ article during the presidential campaign, this study found that the actual position of the daily has been ambiguous. On one hand, it claimed to be neutral in its editorial policy, but on the other hand, most of its editorial elites as well as its reporters had personally supported Jokowi. Furthermore, even though the daily has managed to be in a relative balance in term of space in its coverage, it has favored Jokowi in term of tone. This study argues there are political, economy as well as cultural reasons underlying this ambiguous position. Politically, Kompas took position to be neutral to stay close, and to avoid conflict, with whoever might win the election. Economically, this position was taken to maximize its economic interest to maintain its readers whose supports were also divided to the two pairs of candidates and to keep the chance to get advertising revenue from both candidates. Finally, this position has been justified by the shared cultural values among the journalists that this is important to remain neutral to avoid direct confrontation with either Presidential candidate. This values has been embodied as part of the habitus of the journalists which its development primarily took place under the previous authoritarian era. This situation is surprisingly similar with the case in the post authoritarian South American countries, in which the legacy of the authoritarian past still takes hold to the current state of its journalism.","PeriodicalId":32703,"journal":{"name":"Jurnal Masyarakat dan Budaya","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-10-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74826602","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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