The research was intended at exploring the intercultural communication based on ideology, theology, and sociology on Pura Dalem Solo. It was pura kahyangan jagat. Those have occurred many activities reflected intercultural communication. Intercultural communication raised some interesting things to study in order to formulate findings that can be used as a cultural reflection facing the global era. The existence of the temple was also related to history, tradition, and culture. They have accumulated from past thought. Therefore, it manifests in the form of multicultural culture and becomes a scientific study. The temple might be stated as an iconic culture. It was built from intercultural communication involving several things unlike, processes, patterns, and implications arise in intercultural communication. A cultural icon becomes the basis of the study. It can then be seen on the temple not only as a sacred place but also as a communication medium. In this case, cultural symbols were messages, and the pengempon-penyiwi resident were communicants or recipients as well as subjects who treat the message.
Wetu Telu culture is an indigenous culture of the Sasak tribe which is acculturation of Javanese, Balinese, and Islamic cultures. In religious practice, they are immersed in customs. According to Islam, WetuTelu culture is considered as an incomplete Islamic religion. But until now, the Wetu Telu culture still exists with its customs. This is an interesting phenomenon to be studied as a material for the dissertation "The Didactic Strategy of Wetu Telu Cultural Heritage on Sasak Tribe in Lembuak and Nyurlembang Village, Narmada Sub-district". This research used 3 theories; (1) cultural adaptation theory, to solve the first problem, (2) behaviorism theory, to solve the second problem, and (3) structural functionalism theory to solve the third problem. The data were in the form of qualitative data. They were collected by using: observation, interview, document study, and literature study. The findings of this study are The forms of the Wetu Telu culture which are still maintained today consist of ceremonies namely; Ritual life (gawe urip), Death Ritual (gawe pati), Art. Second, the strategy used to maintain the Wetu Telu culture is the Didactic Strategy of Cultural Heritage through Formal Education (social inquiry and expository), Informal (exemplary, habituation and advice) and Non-formal (Life skills education, youth education and women's empowerment education) Third, the implications towards the community: strengthening religious knowledge, increasing relations of social solidarity, creating inter-religious harmony.
Hindu transmigrants from Bali live in a number of areas in Parigi Moutong Regency, one of the occupied villages is Tindaki Village. The acceptance of the village head and local community towards Hindu transmigrants is a milestone for social interaction between Hindu and non-Hindu communities. Associative social interactions occur in various fields, such as interactions between neighbors, agricultural communities, and cultural acculturation. Based on this phenomenon, the research is focused on analyzing the dynamics of social interaction between Hindu and non-Hindu communities in Tindaki Village. The theoretical basis used is GH Mead's theory of symbolic interactionism eclectic with the views of other interactionists. The study was designed as an interpretive qualitative research. Data collection techniques through participant observation, in-depth interviews (unstructured), and document studies. Determination of informants with purposive sampling technique. The data analysis technique is based on Miles & Huberman's data analysis, namely through data condensation, data presentation, and concluding. The results of the study were concluded as follows. First, the dynamics of social interaction began with the acceptance of the village head and the local community towards the settlement of Hindu transmigrants in Tindaki Village.
Ruwatan is a Javanese tradition that is still practiced by Javanese in general, although many people from certain religions think it is contradictory, which was previously carried out in order to improve social status, usually done in rural areas, only people who have financial ability, but in reality it is a purification of the soul, a cultural activity, carried out in a metropolitan city, carried out by all groups. Research with qualitative research approach that is descriptive which tends to use analysis, process and meaning supported by the phenomenological theory, the theory of religion and the theory of The Rites Of Passage. The results showed that the ruwatan tradition was passed down from generation to generation and still has an important position and needs to be uri-uri, enthusiastically welcomed from all groups, ethnicities, and religions, a mystical touch on the spiritual aspect of ruwatan, phenomenology interprets their experiences and understands the world with their personal experiences. The implementation of ruwatan murwakala is still being carried out, because rituals that are contrary to certain religions are eliminated without changing their essence, cultural values become community guidelines to act in dealing with various life problems, art businesses emerge.
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