Of the three millions Lombok population the Bayanese cover around 5,000 people, who have embedded Islam since 16th century ago. Despite their adherence to Islam, they still bold very strongly the adat (custom) to worship divine ancestors and various guardian spirits. This bas instigated dakwah (missionary) movement led by Tuan Guru (teacher) and his loyal disciples to purify Islamic ritual that violates the tauhīd (monotheism), They act as the agents of change who want to transform the Bayanese syncretic belief. The mission has put the Bayanese in dilemma. On one hand, it is very sensitive because it attempts to alter the sacred ancestral values which are highly respected. On the other hand, this mission offers free education and ecological project which intends to increase the living standard of local Bayanese
In Indonesia, there are currently 57 million hectares of forest area controlled by indigenous people. 40 million hectares of which are still maintained. This is a comprehensive evidence of Indonesia's indigenous people role in keeping the forest in the midst of uncertain climate change. One of the indigenous groups that still exist are the Bayanese people at Bayan village in North Lombok regency, West Nusa Tenggara. The Bayanese still maintain their forests through a set of custom rules containing 23 principles related prohibitions, obligations, as well as forest preservation system that has lasted for hundred years called awiq-awiq. This research conducted at the Bayan Village, North Lombok. The research aims to find out how the significance of the awiq-awiq concept as the Bayanese traditional rules capable to preserve and manage indigenous forests for hundred years and credited with keeping the climate enhancement in North Lombok. In addition, the study also wants to elaborate how the awiq-awiq can implemented in a wider space in order to find solutions to global climate change.
Potensi konflik dalam masyarakat hetereogen bukan hanya terjadi antar agama saja, tetapi juga dalam hubungan intra agama, yakni antar kelompok seagama yang berbeda penafsiran ajaran. Antara Muslim-sinkretik - yang mempertahankan adat leluhur disamping Islam - berhadapan dengan kelompok Muslim yang lebih puritan. Antara Islam arus utama yang dominan dan sekte sekte atau aliran Islam lainnya yang menemati kedudukan minoritas, seperti Syiah dan Ahmadiyah. Kemajemukan membelah dan menempatkan masyarakat dalam katagori mayoritas dan minoritas. Persekusi, diskriminasi, dan marginalisasi yang dialami Ahmadiyah dan Syiah di Indonesia, serta Rohingya di Myanmar memberi gambaran wajah minoritas Indonesia yang menyedihkan (sad picture). Gambaran ini bukanlah satu-satunya representasi wajah minoritas di Indonesia. Beberapa kelompok minoritas tertentu di Indonesia menempati posisi relatif menguntungkan. Mereka menikmati keminoritasannya dalam hubungan dengan mayoritas tanpa tekanan dan paksaan. Kajian ini berusaha mencermati sisi lain dari wajah minoritas Indonesia yang bisa hidup berdampingan dalam koeksistensi damai dengan mayoritas seperti halnya minoritas Hindu-Bali di Lombok. Studi ini melihat minoritas dalam dua wajah yang berbeda, yaitu minoritas yang memiliki posisi kurang menguntungkan (disadvantage position), dan minoritas yang relatif mempunyai posisi yang menguntungkan (advantage position).
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