'Arisan Rukun' is an activity that is held regularly by the Lahendong community and is attended by several families who come from the same lineage. The existence of this tradition is a hallmark of the Lahendong community which belongs to the Minahasa ethnic group, which emphasizes solid relationships between one family and another. Emile Durkheim's Social Solidarity Theory views social solidarity as the collective consciousness of a society, and underscores the shift in social work. This study aims to explore the philosophical meaning of the existence of 'Arisan Rukun' as part of a cultural strategy in maintaining harmony between families and community members from the perspective of Emile Durkheim's Social Solidarity Theory. This study is a qualitative study that uses observation and in-depth interviews with Lahendong residents in the data collection process. The data processing was carried out by using philosophical hermeneutic analysis techniques from verbatim data transcription and using Emile Durkheim's Social Solidarity theory as an analytical tool. This study illustrates that 'Arisan Rukun' is passed down from one generation to another as a form of awareness to maintain kinship ties, especially to remember where people come from. As a consequence of the change in people's perspective, the social system in Lahendong, which was originally a mechanical community group to an organic working community group, turned out to have an impact on the existence of 'Arisan Rukun'. This can be observed from the form of the 'Arisan Rukun' activity, which is adapted to the conditions of the times and the financial capabilities of the family members involved. Collective awareness as the basis for the existence of 'Arisan Rukun' becomes a pillar in overcoming conflicts between families in Lahendong village, so that this tradition continues to be passed down from generation to generation.
Mount Merapi is located in two administrative regions, namely Central Java and Yogyakarta Special Region. Subsequent to the major eruption in 2010, the Sleman district government of Yogyakarta continued to formulate various policies related to post-disaster regional development. This study aims to explore regional development post-eruption of Merapi in Sleman, Yogyakarta, and formulate strategies that can be applied to the development of disaster-prone areas in Indonesia based on local wisdom. This research is qualitative research, which uses a literature review data collection method. The data were obtained and then processed by using CAQDAS (Computer-assisted Qualitative Data Analysis Software)-NVIVO 12 Plus™ application. The results of this study show that the existence of harmonious local wisdom among residents and the Javanese view of life triggered high optimism to rebuild areas affected by the eruption. Regional development strategies that are based on local wisdom are considered capable of overcoming post-disaster trauma and accelerating regional development. It also supported regional resilience goals that were needed to rebuild the affected areas. Based on the findings of this study, as areas with considerable potential and threat of disaster, Sleman and DIY can be role models for other regions to live in harmony with disasters.
“Pantang Melupakan Leluhur” is one of devotion's action from Islam Wetu Telu's believers in Desa Bayan, Kecamatan Bayan, Kabupaten Lombok Utara, Nusa Tenggara Barat, for the ancestors, as well as the way of life which makes them survive until now. This study was aiming to seek the cultural strategy behind the immortality of the ancestor values and analyze the historical awareness of "Pantang Melupakan Leluhur" Islam Wetu Telu by using philosophical hermeneutics method. The cultural strategy and the historical awareness of Islam Wetu Telu community relies on the feeling of fear and responsibility to what have been achieved and inherited by the past anchestor. The synthesis of spiral and God' destiny indicate that "Pantang Melupakan Leluhur" in the Islam Wetu Telu community is an ideal concept that is suitable with the historical movement of Indonesia which is attached in the identity of Indonesia, Pancasila.
'Arisan Rukun' is an activity that is held regularly by the Lahendong community and is attended by several families who come from the same lineage. The existence of this tradition is a hallmark of the Lahendong community which belongs to the Minahasa ethnic group, which emphasizes solid relationships between one family and another. Emile Durkheim's Social Solidarity Theory views social solidarity as the collective consciousness of a society, and underscores the shift in social work. This study aims to explore the philosophical meaning of the existence of 'Arisan Rukun' as part of a cultural strategy in maintaining harmony between families and community members from the perspective of Emile Durkheim's Social Solidarity Theory. This study is a qualitative study that uses observation and in-depth interviews with Lahendong residents in the data collection process. The data processing was carried out by using philosophical hermeneutic analysis techniques from verbatim data transcription and using Emile Durkheim's Social Solidarity theory as an analytical tool. This study illustrates that 'Arisan Rukun' is passed down from one generation to another as a form of awareness to maintain kinship ties, especially to remember where people come from. As a consequence of the change in people's perspective, the social system in Lahendong, which was originally a mechanical community group to an organic working community group, turned out to have an impact on the existence of 'Arisan Rukun'. This can be observed from the form of the 'Arisan Rukun' activity, which is adapted to the conditions of the times and the financial capabilities of the family members involved. Collective awareness as the basis for the existence of 'Arisan Rukun' becomes a pillar in overcoming conflicts between families in Lahendong village, so that this tradition continues to be passed down from generation to generation.
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