scholarly journals BAHASA SEBAGAI NILAI PEREKAT DALAM SIMBOL BUDAYA LOKAL TOKOH AGAMA

TRANSFORMATIF ◽  
2021 ◽  
Vol 4 (2) ◽  
pp. 159-172
Author(s):  
Abubakar Abubakar ◽  
Ngalimun Ngalimun ◽  
Fimier Liadi ◽  
Latifah Latifah
Keyword(s):  
Cultural Values ◽  
National Culture ◽  
Field Research ◽  
Religious Leaders ◽  
Research Subjects ◽  
Cultural Symbols ◽  
Mutual Cooperation ◽  
Plural Society ◽  
Cultural Leaders ◽  
Depth Interviews

Penelitian ini merupakan penelitian lapangan dengan menekankan metode observasi dan wawancara mendalam dengan subyek penelitian yang dipilih secara sengaja. Subyek penelitian yang dianggap relevan dalam penelitian ini adalah para tokoh Agama, para tokoh budaya, tokoh intelektual dan akademisi dan tokoh pejabat pemerintah. Secara umum bahwa nilai perekat dalam simbol budaya lokal Tokoh Agama di Palangka Raya adalah pola interaksi “solidaritas integratif”, hal tersebut ditandai dengan beberapa nilai perekat  dalam simbol bahasa budaya lokal di Palangka Raya yaitu: Nilai Belom Bahadat, nilai budaya yang selalu menjunjung adat. memiliki rasa kebersamaan dalam membangun solidaritas, keterbukaan dan ketulusan  dalam melayani tamu sebagai wujud masyarakat plural, kemudian saling menghargai persatuan dan kesatuan serta perbedaan masing-masing agama, karena perbedaan  merupakan sunnatullah dan keniscayaan yang tidak mungkin diabaikan. Semangat  gotong royong, musyawarah dan  kesetaraan  sebagai wujud dari  budaya huma betangyang menjadi budaya masyarakat Dayak. Adil Ka’talino, yaitu menghargai keadilan dan kebenaran, membangun keseraian, keselarasan dan kesimbangan  sebagai tradisi turun temurun yang telah diwariskan dari generasi terdahulu. Nilai Belom Penyang Simpei, yaitu hidup damai dan sejahtera sebagai implementasi dari harmonisasi budaya Dayak. Nilai spiritualitas Pancasila, sebagai simpul perekat semangat kebangsaan berdasarkan kearifan budaya lokal dan kekuatan integratif budaya nasional Pancasila, sehingga Palangka Raya Kalimantan Tengah dikenal dengan motto, “Bumi Tambun Bungai Bumi Pancasila, Bhinneka Tungggal Ika.”Kata Kunci: nilai perekat, simbol budaya, tokoh agama. ABSTRACTThis research is a field research by emphasizing the method of observation and in-depth interviews with deliberately selected research subjects. Research subjects deemed relevant in this study were religious leaders, cultural leaders, intellectual and academic figures and government official figures. In general, the value of adhesive in local cultural symbols Religious Leaders in Palangka Raya is a pattern of interaction “integrative solidarity”, it is marked by some adhesive values in local cultural symbols in Palangka Raya, namely: Belom Bahadat values, cultural values that always uphold custom. have a sense of togetherness in building solidarity, openness and sincerity in serving guests as a form of plural society, then respecting the unity and unity and differences of each religion, because differences are sunnatullah and inevitability that cannot be ignored. The spirit of mutual cooperation, deliberation and equality as a form of betang huma culture which became the culture of the Dayak community. Adil Ka'talino, which values justice and truth, builds harmony, harmony and balance as a hereditary tradition that has been passed down from previous generations. The value of the Simpang Penyang Simpei, which is to live in peace and prosperity as an implementation of the harmonization of Dayak culture. The value of Pancasila spirituality, as the glue of national spirit, is based on local cultural wisdom and the integrative power of the Pancasila national culture, so Palangka Raya in Central Kalimantan is known for its motto, “Bumi Tambun Bungai Bumi Pancasila, Bhinneka Tungggal Ika.”Keywords: adhesive values, cultural symbols, religious leaders. 

scholarly journals Upaya Pemerintah Desa Karangsari, Cluwak-Pati Dalam Menyemai Sikap Toleransi Dikalangan Masyarakat

2021 ◽  
Vol 6 (2) ◽  
pp. 131
Author(s):  
Hasan Bastomi ◽  
Salma Lathifatun Nisa’
Keyword(s):  
Field Research ◽  
Research Field ◽  
Religious Communities ◽  
Religious Leaders ◽  
Research Subjects ◽  
Religious Activities ◽  
Mutual Cooperation ◽  
Village Community ◽  
The People ◽  
Village Government

This study aims to reveal the efforts of the Karangsari Village government in sowing the attitude of community tolerance. The research on the efforts of the Karangsari Village government in sowing the tolerance attitude of the community was carried out using a qualitative approach with the type of field research (field research) with data collection techniques using Interview, Observation and Documentation Techniques. The research subjects or informants in this research are the Village Head and Religious Leaders of Karangsari Village. The results of the study indicate that the efforts of the Karangsari Village government in cultivating an attitude of tolerance with various efforts, namely by: (1) Efforts to maintain community unity by prioritizing community unity have long been conditioned by mutual assistance and respect between the community. (2) Efforts to cultivate an attitude of mutual respect, namely by greeting each other and not alienating other religions, participating in every activity carried out by the community, and not insulting other religions. (3) Efforts through religious activities, namely by inviting each other when there are religious activities but not participating in worship of other religions and helping each other and mutual cooperation in inter-religious activities. (4) There are no inhibiting factors in efforts to sow tolerance in the Karangsari Village community because all communities and government all complement each other and inter-religious communities respect, motivate, remind and respect each other. While the supporting factors in efforts to sow tolerance in the Karangsari Village community are the figures in the Karangsari village often meet and coordinate in maintaining tolerance between the people and their communities which are easy to regulate and the community has a high tolerance spirit that is embedded in the soul. 

scholarly journals Transformasi Pengucapan Syukur: Identitas dan Relasi Sosial Era Pandemi Covid-19 di Tomohon

Tumou Tou ◽  
2021 ◽  
Vol 8 (1) ◽  
pp. 53-61
Author(s):  
Wolter Weol ◽  
Nency Aprilia Heydemans ◽  
Fienny Maria Langi
Keyword(s):  
Social Identity ◽  
Social Relations ◽  
Social Identity Theory ◽  
Identity Theory ◽  
Field Research ◽  
Cultural Integration ◽  
Mutual Cooperation ◽  
The Social ◽  
The Government ◽  
Depth Interviews

This paper describes the transformation of gratitude: identity and social relations during the Covid-19 pandemic era in Tomohon. The expression of gratitude to God Almighty (Opo Empung Wailan Wangko) was inherited from the ancestors of the Tou (people) of Minahasa for the yields obtained in the form of offerings. This one gratitude is done every one person in social relations and cultural integration. This article aims to analyze the transformation of gratitude carried out in Tomohon during the Covid-19 Pandemic era. This study reveals the social identity theory from the sociological paradigm by Steph Lawler (2014) which functions as a relationship between relatives as individuals, which in this study is called family, basudara. The article data uses field research with the method of observation and in-depth interviews. The results of the research are expected to help the government and society in preventing Covid-19 so as to minimize consumptive lifestyles and maintain distance. There are three values ​​that are useful for building life, namely the value of brotherhood, mutual cooperation (mapalus) and spirituality.

scholarly journals Tinjauan Hukum Islam Terhadap Pernikahan Beda Kasta (Studi Kasus Desa Ngafan Kabupaten Maluku Tenggara)

2021 ◽  
Vol 2 (1) ◽  
pp. 148-159
Author(s):  
Ronny Mahmuddin ◽  
Saifullah bin Anshor ◽  
Hamdan Ngaja
Keyword(s):  
Qualitative Research ◽  
Data Collection ◽  
Islamic Law ◽  
Male Partner ◽  
Field Research ◽  
Research Field ◽  
Religious Leaders ◽  
Special Interests ◽  
Legal Requirements ◽  
Depth Interviews

This study aims to determine the prohibition of inter-caste marriage in Ngafan Village, Southeast Maluku, and Islamic legal views on caste marriage in the customs of the Kei tribe, especially in Ngafan Village, Southeast Maluku Regency. This research is descriptive qualitative research with the type of field research (Field Research). The data collection techniques used were in-depth interviews and documentation. The results showed that: 1) The prohibition of inter-caste marriage (not equal) carried out by some people in Ngafan Village is the prohibition of marriage between women from the Mel-Mel caste (highest caste) and men from Riy-Riy (lowest caste). If there is a marriage between these castes, it depends on their family, if they agree then the marriage is still safe, but if they refuse the marriage can be canceled. 2) In Islamic law the scholars differ on the issue of caste (equality) in marriage. Jumhur ulama said that the caste referred to in marriage is religion, independence, social strata and, descent. Imam Malik said that the caste in question was the religion and was free from diseases that were deemed incurable. Meanwhile, the al-Ẓahiriyyah mazhab said that only Muslims were the conditions for marriage. The scholars do not require that caste be part of the legal requirements of marriage, but caste is included in the category of luzu> m requirements, a condition that allows a female guardian to request an annulment of marriage if the male partner is not in the same caste. So the prohibition of marriage is not equal in Ngafan Village can be justified based on the opinion of some scholars. The implementation of this research is expected to contribute theoretically and practically to religious leaders, parties with special interests, and society in general.

scholarly journals Remo celebration in Blater community: traditional ritual communication in Madura cultural transformation

2020 ◽  
Vol 4 (2) ◽  
pp. 296
Author(s):  
Dinara Maya Julijanti ◽  
Yayan Sakti Suryandaru ◽  
Myrtati Dyah Artaria
Keyword(s):  
Cultural Values ◽  
Positive Impact ◽  
Field Research ◽  
Cultural Transformation ◽  
Primary Data ◽  
Global Culture ◽  
Face To Face ◽  
Local Tradition ◽  
Ritual Communication ◽  
Depth Interviews

This study aimed to find the purpose of communication ritual within Remo of the Blater community in Madura, which helped to maintain traditions in the Madurese society. Remo celebration has existed in Madura for generations, since the Dutch colonisation era until now. This research employed the descriptive qualitative method. The informant of this research was the Blater communities in Bangkalan and Sampang districts as Remo performers. The methods of analysis were observations, in-depth interviews, and primary data collected from field research. We concluded that Remo in Madura, especially in Bangkalan Regency, still exists despite the rapid influence of global culture and information technology. Remo as a celebration tradition in Bangkalan Regency is a face-to-face ritual communication with symbolic power and as well as a ritual media for the Blater community in Madura. Remo celebration exists as a traditional medium of ritual communication to build a good relationship in the Madurese Blater community. In terms of local cultural values, Remo has a positive impact that contributes to the existence of the local tradition of Madura.

scholarly journals The Metaphorical Assertion of Minangkabau Cultural Leaders’ Speeches

2021 ◽  
pp. 90-100
Author(s):  
Aprili Yanti ◽  
Khairina Khairina ◽  
Mulyadi Oktavianus
Keyword(s):  
Qualitative Research ◽  
Cultural Values ◽  
Research Methods ◽  
Speech Acts ◽  
Speech Act ◽  
Speech Act Theory ◽  
Language Research ◽  
Equivalent Method ◽  
Cultural Leaders ◽  
Depth Interviews

This study aimed to explain the assertive illocutionary speech of Minangkabau cultural leaders in the context of a monologue speech termed Pitaruah Ayah, containing cultural values wrapped in metaphorical speech. This research refers to Searle’s speech act theory and descriptive qualitative research methods were used. Data were collected from the records of all of the speeches of Minangkabau cultural leaders in the context of Pitaruah Ayah, through transcription and in-depth interviews. Data were analyzed using the agitated and equivalent method offered by Sudaryanto for reviewing qualitative language research. To measure the validity of the assertive speech types, the conditions of Felicity by Searle in proving the truth of a speaker’s proposition were used. The results of the analysis showed that assertive speeches in Pitaruah Ayah monologue are assertive with informative types, complaints, warnings, advice / suggestions and claims. Each speaker’s speech has a specific purpose with a message hidden in metaphorical speech. The speaker uses the delivery strategy in an indirect form to strengthen their linguistic power as a leader in the community. Keywords: Assertive speech acts, Metaphorical, Cultural Leaders

scholarly journals RESEPSI MASYARAKAT TIMUR INDONESIA TENTANG “SOPI” (REINTERPRETASI TERHADAP EMPAT SERANGKAI AYAT KHAMAR)

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Muhammad Sakti Garwan
Keyword(s):  
Edmund Husserl ◽  
Field Research ◽  
General View ◽  
Religious Leaders ◽  
Research Subjects ◽  
Traditional Leaders ◽  
Eastern Indonesia ◽  
Library Research ◽  
The People ◽  
The Law

In this paper contains and describes how the people of Eastern Indonesia in the reception of verses about khamar, namely in an-Nahl (16): 67, QS. al-Baqarah (2): 219, QS. al-Maidah (5): 90, and QS. an-Nisa (4): 43. In the general view ofscholars khamar or the like, sopi is indeed something that is unlawful. This issue then raises problems in the lives of Eastern Indonesian people, who regard khamar or sopi as a symbol of brotherhood, encouragement of tradition and a turning wheel of the people's economy. This paper is qualitative in nature, combining library research and field research. The data in this paper were collected by observation techniques, and interviews were then analyzed using the analysis of the phenomenology of Edmund Husserl, with religious leaders, and traditional leaders as research subjects. This paper contains the formulation of the problem (1) How is the reception of Eastern Indonesian people about theverse khamar in the Qur’an? (2) What is the perception of the community in distinguishing mudharat and the benefits of drinks khamar? They show of community reception through four verses attention to three aspects, symbolizing brotherhood, tradition and players encouragement economy of the community, in the reception also showed a reinterpretation of the meaning of the verse of the Qur’an, in particular paragraph of the law to drink alcohol or gin, which in the science of usul fiqh can be categorized as a rukhshah, that is, a codification of law that is given shari'ah for the mukallaf who has difficulty in carrying out the taklif that is imposed on him.

scholarly journals The Study of Islamic Law About The Deceased Muslim and Its Cultural Symbols in Sumpur Kudus, West Sumatera, Indonsia

2021 ◽  
Vol 5 (1) ◽  
pp. 402
Author(s):  
Salma Salma
Keyword(s):  
Islamic Law ◽  
Field Research ◽  
Muslim Community ◽  
Cultural Symbols ◽  
The People ◽  
West Sumatra ◽  
Water Container ◽  
The Dead ◽  
Local Traditions ◽  
Depth Interviews

Every living thing dies. The death of a person leaves an obligation for the living to perform some rituals for the deceased. The rituals have been regulated in such a way according to Islamic Sharia (law). Nevertheless, the practices could not be separated from the local traditions and customs. Their influences can be seen through various symbols used in the rituals for the deceased, as found in Sumpur Kudus, West Sumatra. The community has been using many symbols in carrying out the various rituals for the dead, such as kain unduang-unduang (a kind of white cloth stretched above the grave), parian (a bamboo tree that is used as a water container), payuang panji (an umbrella protecting the dead body along the way to the grave) and daun sicerek (a plant used for fragrance). The people stated that, in general, these symbols contain a deep affection of the living towards the deceased. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion). The result showed that the Sumpur Kudus community is a Muslim community that does not ignore Islamic law in the organization of their deceased. These symbols serve as tools to show affection of the living towards the deceased. The symbols do not only serve as symbols of affection, but they are also laden with the belief that contain transcendental values.

scholarly journals Merawat Damai Antar Umat Beragama Melalui Memori Kolektif dan Identitas Kultural Masyarakat Maluku

2020 ◽  
Vol 3 (1) ◽  
pp. 43-54
Author(s):  
Dewi Tika Lestari ◽  
Yohanes Parihala
Keyword(s):  
Social Capital ◽  
Cultural Identity ◽  
Collective Memory ◽  
Field Research ◽  
Research Approach ◽  
Religious Leaders ◽  
Literature Study ◽  
Cultural Experience ◽  
Post Conflict ◽  
Plural Society

This study aims to explain that the process of building and maintaining peace in the context of a plural society can be carried out by reactivating the collective memory and cultural identity of the community. Cultural memory and cultural identity that are based on historical-cultural experience are a social capital that nurtures harmony between communities. Qualitatively this study uses a literature study and field research approach. To explore the concepts of collective memory and cultural identity, author uses the concept from Edwards Shils, Maurice Halbwachs, and Paul Gilbert. The field study was obtained through a process of in-depth interviews with key informants, including religious leaders such as the Pastor and Imam of the Mosque, facilitators and community leaders in Batumerah from two communities, Islam and Christianity. Finally, the authors found that the collective memory of the cultural identity of Maluku people as brother people (orang basudara) is a strong social capital to transform conflict, and maintain peace among post-conflict communities. This can be a theoretical foothold in managing the diversity of peaceful lives as fellow brothers in Indonesia.

scholarly journals Strategi Muslim Mempertahankan Kerukunan Umat Beragama Sebagai Wujud Nilai Pendidikan Bertoleransi di Graha Maria Annai Velangkanni Sumatera Utara Medan

2020 ◽  
Vol 8 (01) ◽  
pp. 33-48
Author(s):  
Asfiati Asfiati
Keyword(s):  
Cultural Values ◽  
Discussion Group ◽  
Community Leaders ◽  
Religious Leaders ◽  
Motivating Factors ◽  
Muslim Community ◽  
Sociological Approach ◽  
The Subject ◽  
North Sumatra ◽  
Depth Interviews

Religious harmony is talking about the inner atmosphere. Every religion teaches goodness and invites the truth. Muslim strategy to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni needs to be explored. The research method uses a sociological approach with the type of qualitative research. The subject of the research is the Muslim community who live around Graha Maria Annai Velangkanni Medan, North Sumatra. Data collection techniques through observation, in-depth interviews and discussion group forums. The results of this study indicate that the Muslim strategy to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni North Sumatra Medan is carried out with the following steps: Building religious harmony with the intentions and awareness of fellow humans. Build social cultures and make cooperation. Hold dialogues and meetings between religious leaders, community leaders and through social and family approaches. Creating an understanding of noble values, cultural values for dialogue in friendly and mutual respect. The motivating factors for the Muslim community to maintain religious harmony as a form of the value of tolerant education around Graha Maria Annai Velangkanni North Sumatra Medan, are: the factor of awareness and mutual raising of fellow creatures created by God. The intention factor to study different cultural and religious customs. Openness factor.

scholarly journals KERUKUNAN BERAGAMA PERSPEKTIF PARA PEMUKA AGAMA DAN KEPERCAYAAN DI KARANGROWO KUDUS

SMART ◽  
2019 ◽  
Vol 5 (2) ◽  
pp. 173-186
Author(s):  
Alifa Fidiyawati ◽  
Ulya Ulya
Keyword(s):  
Religious Diversity ◽  
Field Research ◽  
Qualitative Approach ◽  
Religious Communities ◽  
Social Activities ◽  
Religious Leaders ◽  
Healthy Life ◽  
Plural Society ◽  
Universal Values ◽  
Village Government

Religious diversity in plural society tends to have the potential for conflict over the differences they have. In several regions in Indonesia there have been also conflicts due to the diverse religions and beliefs. But in Karangrowo, Undaan-Kudus, people live in harmony. This article discusses the concept of harmony according to religious leaders (Muslim clerics/kyai & priests) and teachers of faith believers ‘Sedulur Sikep’  in Karangrowo, Undaan Kudus and its implementation. This study is a field research with a qualitative approach and data were collected from religious leaders, faith believer teachers and elements of village government through interviews, observation, and documentation. The results of the study found that religious leaders (Muslim clerics & priests) and faith believer teachers ‘Sedulur Sikep’ in Karangrowo Village serve as interpreters of religious teachings about harmony and make it easier to be understood by people. Muslim clerics emphasize the Islamic universal values of mercy (rahmah) and brotherhood (ukhuwah). Christian priests assert in the love of Jesus which must be spread to all people. While for the ‘Sedulur Sikep’ teachers, they stress on the attitudes in life such as living in fresh and healthy life (seger waras), peace and harmony (guyub rukun), and doing good in day and night (nglakoni apik sak rinane sak wengine). The teachings of those religious leaders are implemented by both religious communities and faith believers followers in behavior and religious and social activities.

Sign in / Sign up

Export Citation Format

Share Document