<p>This study aims to see the wisdom of the coastal community of fishermen in coastal Banyutowo in growing responsibility to the environment (sea). The village of Banyutowo is one of the villages in Dukuhseti, Pati, Central Java. This research uses qualitative method that oriented to the result of observation, documentation, and in-depth interview with the informants in Banyutowo. The data are then classified and analyzed using an ethnoecological approach, which aims to examine local knowledge about the interaction of local communities with their environment. The results of this study indicate that the culture of the fisherman communities and solidarity of coastal communities of Banyutowo formed by the ritual of <em>sedekah laut, </em>and other tradition. The tradition is believed to be a local tradition that can not be eliminated. The meaning of <em>sedekah laut</em> to the coastal people of Banyutowo is not only a cultural ritual, but as a means to obtain salvation and maintain a natural balance. In addition, the values contained in <em>sedekah laut</em> rituals, including religious values (spirituality), social, economic, and education.</p>
Millennial urban Muslims represent the trend of hijrah in Indonesia. Given that the urban millennial community has adequate Internet access. In addition, hijrah for them is not only present as a spiritual phenomenon but has also become a trend and lifestyle. Hijrah has become a more aggressive phenomenon in urban areas than in rural areas. This article will describe hijrah society, not only in real daily social life but also through social media on the Instagram platform with the hashtag hijrah (#hijrah). This study uses a qualitative method with a virtual ethnographic approach and uses social media space. The trend of hijrah that is displayed contains many meanings and various expressions. First, hijrah is a persuasive tool to make accounts more popular and business, spreading social-religious values. Second, hijrah is the meaning of selfexistence. Urban Muslims use social media as a tool to express their religious identity through content with the hashtag hijrah (#hijrah). Third, as a form of self-change. In religious education, in dress, behavior, attitude, and embodiment of a harmonious family. Fourth, hijrah represents the proliferation of Islamic groups and movements, especially the Salafi community and some students (santri).
Artikel ini berupaya menguraikan kontribusi pemikiran filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk. Di tengah berbagai persoalan kekerasan dan konflik yang berkepanjangan yang melanda dunia, filsafat perdamaian Eric Weil mencoba menjelaskan tautan antara filsafat dan perjuangan untuk menciptakan perdamaian dunia. Bagi Weil filsafat harus mengakar dalam kehidupan keseharian masyarakat secara luas, sehingga bisa memberikan kontribusi secara nyata dan konkrit. Selain itu, Weil mengajak untuk terjun langsung dalam masyarakat yang di dalamnya terdapat konflik dan kekerasan, sehingga diharapkan bisa menghargai pentingnya hidup damai secara bersama-sama tanpa membeda-bedakan satu dengan yang lainnya. Dalam kajian ini menggunakan penelitian kualitatif dengan metode studi pustaka dengan pendekatan hermeneutik. Poin-poin penting dari uraian kontribusi filsafat perdamaian Eric Weil bagi resolusi konflik menuju terciptanya budaya damai dalam bingkai masyarakat majemuk dapat dijabarkan sebagai berikut: Pertama, kontribusi nyata kontribusi filsafat untuk menjamin tetapnya perdamaian dan penyelesaian kekerasan dan konflik; Kedua, etika (moralty) secara universal harus ditaati oleh manusia dari berbagai konteks, karena melupakan konteks acap kali bisa tidak terwujudnya sebuah perdamaian; Ketiga, filsafat harus terbuka, kreatif dan dinamis; Keempat, Eric Weil mengajak untuk menggunakan filsafat di tengah kekerasan, sehingga dengan berfilsafat dapat membantu memecahkan persoalan-persoalan kekerasan dan konflik untuk mewujudkan perdamaian yang langgeng pada masyarakat mejemuk.
The condition of Banyutowo coastal is currently worrying because of ecological problems such as household waste pollution, plastic waste buildup, sedimentation, and so forth. This study aims to clarify the local wisdom of Muslim-Christian communities on the Banyutowo coastal in growing responsibility in protecting the environment. The data collection is done by observation, interview or indepth interview with informants around the coastal and environment in Banyutowo. The obtained data is classified and analyzed using the analysis of etno-ecological approach, in which the Muslim-Christian community to see the reality and culture that exists. Banyutowo community problem faced at this time is the problem of garbage, where garbage piled almost along the shoreline, and there are some unscrupulous people who throw up at sea. Most cultures Muslim-Christian community tend to be homogeneous, because community in Banyutowo is Javanese. In addition, there is a tradition of the local community that is ritual "sedekah laut” (alms sea) that makes solidarity and strengthen community relationship without looking at background, religion, or other, the goal is to be blessed and given sal- vation in the sea.
In 2010, the Semarang government normalized the Banjir Kanal Barat River by dredging and widening the river and managing spatial planning by adding a waterfront. The purpose of normalization is to increase the water discharge capacity so that it can accommodate water flow from three rivers (the Kreo River, the Kripik River, and the Garang River). The focus of this study is to identify social and ecological impacts after the normalization of the BKB River. This study uses qualitative methods with data collection techniques carried out through observation, in-depth interviews, and documentation. The informants in this study numbered seven people, consisting of officers (managers of the BKB Weir and cleaning officers), RW heads, the community, and visitors. The results showed the impact on social aspects, namely that the community has new public spaces, brings economic opportunities, strengthens social solidarity through river mutual aid activities, and, after normalization, the BKB River area becomes prone to crime because the streets are quiet plus there is poor lighting. The ecological impact is the use of land on the banks of the BKB River for fish farming and agriculture. People’s behavior in seeing rivers is formed from the interactions they carry out at the individual level, so people have various perceptions in looking at the river, as mentioned above.
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