Tulisan ini menggali rasionalitas penggunaan tradisi sikep penglaris masyarakat Islam Aboge di dusun Tumpangrejo kabupaten Malang dalam perspektif Webberian. Pendekatan deskriptif kualitatif digunakan dalam artikel ini dengan teknik pengumpulan data melalui observasi dan wawancara. Analisis data dengan mendeskripsikan secara mendalam data yang diperoleh melalui reduksi, interpretasi, dan penarikan kesimpulan. Penelitian menemukan bahwa rasionalitas tradisional dan rasionalitas instrumental mengemuka dalam penggunaan sikep penglaris. Salah satu rasionalitas tradisional adalah sikep penglaris merupakan tradisi turun temurun dari nenek moyang sebelum membuka usaha. Tradisi ini menjadi kesadaran kolektif masyarakat Aboge. Secara instrumental, pilihan menggunakan sikep penglaris karena munculnya ketakukan akan gangguan magis yang menyebabkan kebangkrutan atau usahanya tidak berjalan seperti yang diharapakan. Menariknya antara satu sikep penglaris dengan lainnya memiliki perbedaan. Perbedaan tersebut karena perbedaan guru spiritiual sekaligus media sikep penglaris. Bertahannya sikep penglaris tidak terlepas dari proses konstruksi yang terus berjalan secara dialektis dalam kehidupan sosial masyarakat Tumpangrejo. This paper explores the rationality of using the tradition of sikep penglaris in the Islamic community of Aboge in Tumpangrejo, Malang Regency, from a Webberian perspective. A qualitative descriptive approach is used with data collection techniques through observation and interviews in this article. Data analysis by describing in depth the data obtained through reduction, interpretation, and drawing conclusions. Research founds that traditional rationality and instrumental rationality come to the fore in the use of sikep penglaris. One of the traditional rationalities is that sikep penglaris is a tradition passed down from generation to generation before opening a business. This tradition has become the collective consciousness of the Aboge people. Instrumentally, the choice using sikep penglaris due to the fear of magical interference that will cause bankruptcy or the business does not well as expected. Interestingly, there are differences between one sikep penglaris cycle and another. This difference is due to differences in spiritual teachers as well as sikep penglais media. The persistence of sikep penglaris cannot be separated from the construction process that continues in the social life of the Tumpanrejo community dialectically.
This paper aims to explain the role of ritual as a conservation space for language Using in Banyuwangi Regency, East Java Province, Indonesia. Using Banyuwangi community that identifies itself as a native of Blambangan is currently concentrated in several fertile agricultural areas, such as Glagah, Licin, and Singojuruh. They live side by side with various ethnic groups, such as Bali, Bugis, Chinese, Javanese, Madurese, Mandar, and Sundanese. The hegemony of people living in Banyuwangi, on the one hand, makes Using communities still eager to maintain their identity. On the other hand, they must adapt, relate, and cooperate with communities across ethnic groups that make Using society face two realities, namely adapting and maintaining the identity inherited from their ancestors. Previous studies have found that to preserve the Using language people can use the traditional arts of Gandrung and Seblang Olehsari and Bakungan Rituals in which the classical lyrics are sung as one of the conservation media of Using language. T By using the qualitative method on the ethnology analysis this article specifically describes the potential of traditional arts of Gandrung and Seblang ritual as a conservation medium for Using languages. This potential has become an opportunity to realize the use of language as a means of identifying the community while strengthening the identity of Using community in Banyuwangi.
Identitas kampung tato diambil dari sebuah kebiasaan yang dilakukan masyarakat setempat sejak ±40 tahun yang lalu. Kebiasaan yang dilakukan dari waktu ke waktu ternyata menghasilkan konstruksi yang dapat memberikan label maupun cap kepada pelaku pencipta realitas. Artikel ini fokus kepada dekonstruksi makna kampung tato. Dengan menggunakan metode kualitatif yang didukung teknik pengumpulan data purposive sampling. Hasil dari data yang telah didapat dengan observasi, wawancara, dan dokumen maka akan dipaparkan sebuah tulisan dan gambar. Didukung pula dengan sebuah teori dari Jacques Derrida yaitu Dekonstruksi. Hasil yang dicapai dalam penelitian ini yaitu terdapat dua aspek yang mempengaruhi adanya dekonstruksi. Pertama dari setting sosial masyarakat kampung tato. Dimana penamaan istilah kampung tato lahir dari masyarakat luar yang memandang kampung tato sebagai basis tato. Alih-alih menghindari stigma tato, masyarakat setempat justru terang-terangan menyatakan bahwa desanya merupakan basis tato. Kedua dari oposisi biner, ditunjukkan dengan pelaku tato membongkar penafsiran makna tato atas dasar ketidaksadaran, bukan pertimbangan dan bukan karena organisasi. Dari realitas yang terus diciptakan menjadikan kampung tato kelas dua, kelas yang dikesampingkan. Meskipun pelaku tato telah berusaha untuk keluar jurang masa lalu tetapi mereka tetap dicap kurang baik. Disinilah oposisi biner menjadi keniscayaan.
This paper was compiled based on literary sources which explain participatory election supervision as a form of active involvement of the community and all components of government and communities outside the Election Supervisory Body in supporting the implementation of election supervision. A participatory society is understood to be born from a society that has awareness. Awareness is driven from a set of knowledge and skills and morals that a person has. The Need for Achievement (n-Ach) approach and social change are used as an analytical tool for literature review. This paper concludes that the active involvement of the community demands a change in the attitude of the bureaucracy and its accompanying institutions. The views of the organizers of election supervision must be based on the idea that society can improve the ongoing process of implementing election supervision provided that they are given the trust and opportunity.
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