In the context of Aceh, the word “Ulama" refers to an Islamic scholar who own boarding school (In Aceh language known as Dayah) or a leader of an Islamic boarding school (known as Teungku Dayah). Ulama become "the backbone" of any social problem and play strategic and influential roles in Acehnese society. However, The Ulama roles have changed in the post-conflict era in Aceh. The assumption that Ulama are unable running their authorities in Acehnese society especially in the post-conflict era. Ideally, their roles are needed in the reconciliation regarding the agents of reconciliation who have authority like the Ulama and are trustworthy by Acehnese society. Therefore, this article aims to discuss the position of Ulama in the process of post-conflict reconciliation in Aceh. To investigate the problem, a descriptive qualitative method was used, where the method is to describe the nature of a temporary situation that occurs when the research is carried out in detail, and then the causes of the symptoms were examined. The data were literature studies, participatory observation, and in-depth interviews. The results of this research showed that during an important period of Aceh's history, the Ulama constantly become guardians that provide a religious ethical foundation for each socio-political change in Aceh, and subsequently they also act as the successor to the religious style that developed in the society. Even the formation and development of the socio-political and cultural system occurred partly on the contribution of the Ulama. The position of Ulama in the process of post-conflict reconciliation in Aceh can be found in four ways. Firstly, knowledge transmission. Secondly, as a legal decision-maker which refers to Sharia law, especially related to the reconciliation process. Thirdly, as a mediator. Fourthly, cultural roles in the form of ritual or ceremonial guides that are carried out when the parties of the conflict have met an agreement to reconcile.
This article aims to review Durkheim's concepts of division of labour and social solidarity, especially how social solidarity developed through the division of labour and how the interplay between the two gives rise to the functionality of the social system. This study, too, explains the relevance of such concepts to studying contemporary society. This study concludes that some underlying shortcomings need addressing without denying Durkheim's attempt to provide a sound methodological and theoretical foundation for sociology as a discipline. Durkheim's contention that the Division of labour forms social solidarity is deterministic and subscribes to the law of rigidity. Individuals' occupational function is seen as a determinant and therefore has nothing to do with human free will and individuals' subjectivity to meaning. It is a sort of reductionism because it eliminates the entire propensity of human nature. It reduces the conditions of society to that of the organism of a living being. As a result, it is tough to replicate Durkheim's solidarity model to explain the complex nature of current urban societies. Abstrak Artikel ini bertujuan untuk mendiskusikan konsep Durkheim tentang pembagian kerja dan solidaritas sosial, terutama bagaimana solidaritas sosial berkembang melalui pembagian kerja dan bagaimana interaksi antara keduanya memunculkan fungsi sistem sosial. Artikel ini juga menjelaskan relevansi konsep-konsep tersebut untuk mempelajari masyarakat kontemporer. Kajian ini menyimpulkan bahwa dalam konsep tersebut terdapat beberapa kekurangan mendasar perlu diatasi tanpa menyangkal fakta bahwa Durkheim telah memberikan landasan metodologis dan teoretis yang kuat untuk sosiologi sebagai suatu disiplin. Pendapat Durkheim bahwa pembagian kerja membentuk solidaritas sosial adalah deterministik dan menganut hukum kekakuan. Fungsi pekerjaan individu dipandang sebagai penentu dan karena itu tidak ada hubungannya dengan kehendak bebas manusia dan subjektivitas individu terhadap makna. Ini adalah semacam reduksionisme karena menghilangkan seluruh kecenderungan sifat manusia. Ia mereduksi kondisi masyarakat menjadi kondisi organisme makhluk hidup. Akibatnya, sulit untuk mengadaptasi model solidaritas Durkheim untuk menjelaskan sifat kompleks masyarakat perkotaan saat ini.
This article aims to describe community empowerment through the management of the pine forest owned by PT Tusam Hutan Lestari in Linge District, Central Aceh. How the relationship between the community and PT Tusam Hutan Lestari as the owner of a pine forest management permit in Linge District. The approach used in this article is a qualitative method with a descriptive model. The informant was selected using a purposive technique and data sourced from observations, interviews, and literature studies. The results of this study indicate that community empowerment through pine forest management in Linge District had a positive impact on the community. Utilization of the company's production forest by the community has encouraged the emergence of community economic empowerment because the granting of land management permits and tapping of pine sap by the community is accompanied by mentoring by the company and provision of training and the formation of company partners. It also means that there is an economic exchange relationship between the company and the community, and this relationship is a mutually beneficial relationship between the community and the company. Abstrak Artikel ini bertujuan untuk mendeskripsikan tentang pemberdayaan masyarakat melalui pengelolaan hutan pinus milik PT Tusam Hutan Lestari di Kecamatan Linge Aceh Tengah. Selain itu, artikel ini juga berusaha melihat relasi sosial yang terbangun antara masyarakat dengan PT Tusam Hutan Lestari di Aceh Tengah sebagai pemilik izin pengelolaan hutan pinus yang ada di Kecamatan Linge. Pendekatan yang digunakan dalam artikel ini adalah metode kualitatif dengan model deskriptif. Penentuan informan dilakukan dengan teknik purposive dan data diperoleh dari hasil observasi, wawancara dan studi literatur. Hasil kajian ini menunjukkan bahwa Pemberdayaan masyarakat melalui pengelolaan hutan pinus di Kecamatan Linge telah memberikan dampak positif bagi masyarakat. Pemanfaatan hutan produksi milik perusahaan oleh masyarakat telah mendorong lahirnya pemberdayaan ekonomi masyarakat, karena pemberian izin pengelolaan lahan dan penyadapan getah pinus oleh masyarakat diiringi oleh pendampingan oleh perusahaan dan pemberian pelatihan serta pembentukan mitra kerja perusahaan. Hal ini berarti pula bahwa terdapat relasi pertukaran ekonomi antara perusahaan dan masyarakat, dan relasi tersebut merupakan relasi yang saling menguntungkan kedua belah pihak yaitu masyarakat dan perusahaan.
This study aims to describe the meaning shift of mujêlisên in Gayo society. The meaning given to the mujêlisên tradition has not been constant at all times. In the Gayo lens traditional, mujêlisên means something Islamic or "to be Islamic". So the activities carried out are directed at actions that are nuanced with spirituality. The study was qualitative research. This study found that over time, the meaning of the mujêlisên tradition was shifted. In praxis, the spirituality aspect not dominates the discourse but has been covered by profane culture festivity practices. It is supported by the various easily accessible facilities to fulfil the consumptive desires of festivity actors. Abstrak Penelitian ini bertujuan untuk mendeskripsikan pergeseran makna mujêlisên pada masyarakat Gayo. Makna yang diberikan terhadap tradisi mujêlisên pada masyarakat Gayo tidak selalu ajeg dari masa ke masa. Dalam lensa adat Gayo, sunatan atau mujêlisên bermakna diislamkan, sehingga aktivitas yang dilakukan diwarnai tindakan-tindakan yang mengarah pada aspek spiritualitas. Peneliti menggunakan pendekatan kualitatif guna mengungkap dan merefleksikan pergeseran makna pada tradisi mujêlisên. Penelitian ini menemukan bahwa seiring perkembangan zaman, pemaknaan tradisi mujêlisên mulai ikut bergeser. Pada level praksis, gagasan spiritualitas tidak lagi mendominasi wacana, namun sudah ditutupi oleh praktik budaya pesta yang profan. Hal ini didukung oleh berbagai sarana yang tersedia dan mudah diakses untuk memenuhi hasrat konsumtif pelaku pesta.
<p class="ABSTRAKISI"><strong>Abstract</strong>: This study is an ethnographic note about the <em>Mawlid</em> celebrations in Aceh. In contrast to most studies by previous scholars who saw <em>Mawlid</em> as a medium for normative theological discourse, this article aims to narrate the <em>Mawlid</em> phenomenon by focusing on how the Acehnese celebrated <em>Mawlid</em>, how the religious expression was, and how <em>Mawlid</em> became a political medium. This study showed that the <em>Mawlid</em> celebration in Aceh is not just a tradition or an expression of love for the Prophet but a cultural construction inherent to the Acehnese society, religious expression, and political media. <em>Mawlid</em> as a cultural construction is manifested in various forms of unique food dishes, as a religious expression manifested in typical Dhikr and Lectures <em>Mawlid</em>, and as a political medium seen from the invitations of <em>Mawlid</em>, <em>Mawlid</em> <em>Pemda</em>, and <em>Mawlid</em> at home.</p><p class="UMUMKOSONG"> </p><p class="ABSTRAKISI"><strong>Abstrak:</strong> Kajian ini merupakan catatan etnografis tentang perayaan Maulid di Aceh. Berbeda dengan kebanyakan kajian sebelumnya yang melihat Maulid sebagai media wacana teologis normatif, artikel ini bertujuan untuk menceritakan fenomena Maulid dengan berfokus pada bagaimana masyarakat Aceh merayakan Maulid, bagaimana ekspresi keagamaannya, dan bagaimana Maulid menjadi media politik. Kajian ini menunjukkan bahwa perayaan Maulid di Aceh bukan sekedar tradisi atau ungkapan cinta kepada Nabi, melainkan sebuah konstruksi budaya dan ekspresi keagamaan yang telah melekat pada masyarakat Aceh, serta media politik. Mawlid sebagai konstruksi budaya termanifestasi dalam beragam bentuk hidangan makanan yang unik, kemudian sebagai ekspresi keagamaan termanifestasi dalam bentuk Dzikir dan Ceramah Maulid yang khas, dan sebagai media politik terlihat dari ajakan Maulid, Maulid Pemda, dan Maulid di rumah. </p><p class="ABSTRAKISI"><strong>Keywords:</strong> <em>Acehnese; Mawlid Celebration; Culture; Social Identity; Religious Expression; Political Medium.</em></p>
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