Identitas Dan Kearifan Lokal “Islam Samin” Di Era Global

Yahya, Ismail

doi:10.20885/millah.vol8.iss2.art1

Cited by 3 publications

(4 citation statements)

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“…The Jejuluk in Komering tribe weddings in the globalization from a siyasa perspective (Yusdani, et.al) Another impact of not having a cultural identity is alienation from that culture (Yahya, 2009). If one can make adjustments to the local culture that is supported by the majority, Cultural values become dominant and serve as a fundamental reference point for him, influencing his beliefs, behaviors, and decision-making processes.…”

Section: For Individualsmentioning

confidence: 99%

The Jejuluk in Komering tribe weddings in the globalization from a siyasa perspective

Yusdani,

Ahmad Arifai,

Januariansyah Arfaizar

2023

Ijtihad

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This article discusses jejuluk as the bestowing of traditional titles to the bride and groom in the Komering tradition after the wedding. This tradition is still preserved in the Komering community today. This article looks at the reason why it is important for the Komering people to bestow titles at a wedding ceremony, and how this tradition is maintained. This article is based on a study conducted in Tanjung Lubuk District, Ogan Komering Ilir Regency, South Sumatra. The study used symbol theory that integrated an ethical approach with the meaning of symbols based on the researcher's perspective. This study also used an emic perspective, which is a cultural understanding based on the owner of the culture. Data collection was carried out using three techniques: observation, in-depth interviews, and secondary data. In this research, two levels of analysis were used: interpretive qualitative analysis because this research is cultural research and analysis from the perspective of siyasa. This research shows that jejuluk is a tradition inherited from the ancestors to support the building of a sakinah, mawaddah, and rahmah family because it has the values of harmony and nobility. From the perspective of siyasa, jejuluk can be interpreted as a strategy for the Komering community to preserve local wisdom and values in marriage, so their traditions and cultural roots of their ancestors are not lost amidst the strong currents of globalization.

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Section: For Individualsmentioning

confidence: 99%

The Jejuluk in Komering tribe weddings in the globalization from a siyasa perspective

Yusdani,

Ahmad Arifai,

Januariansyah Arfaizar

2023

Ijtihad

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“…Generasi tua Samin melakukan penolakan membayar pajak karena bukan untuk pribumi. Perlawanan secara ekspresif dengan membuat pasukan (gerombolan dan bramacorah) dan merampok warga pribumi kaya karena mengikuti penjajah untuk kemudian dibagikan pada warga pribumi miskin (Yahya, 2009).…”

Section: Hasil Dan Pembahasan Sejarah Masyarakat Samin DI Desa Sambon...unclassified

“…Pertama kali masyarakat Samin yang bernama Karmidi mempunyai pandangan pendidikan penting untuk mencari pekerjaan sekitar tahun 1970-an. Masyarakat Samin menyadari dan melakukan sekolah dengan sungguh-sungguh sebagai upaya untuk mendapatkan pekerjaan yang lebih baik (Mumfangati, 2007;Munawaroh, 2015;Yahya, 2009). Adanya media elektronik yaitu televisi membuat masyarakat Samin terbuka pandangannya terhadap pendidikan.…”

Section: Pendidikan Sebagai Upaya Mencari Pekerjaanunclassified

Makna Pendidikan dan Pewarisan Ajaran Samin bagi Masyarakat di Desa Sambongrejo Kecamatan Sambong Kabupaten Blora

Nurkasanah

Purnomo

Kurniawan

2021

JSPH

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Masyarakat Samin adalah salah satu komunitas di Jawa Tengah yang biasa dikenal dengan sedulur sikep. Masyarakat Samin muncul sebagai bentuk penolakan terhadap Belanda. Penolakan tersebut diikuti dengan sikap tidak setuju terhadap beberapa hal, misalnya keberadaan sekolah. Akan tetapi, perkembangan zaman yang semakin maju telah membawa banyak perubahan pada masyarakat Samin. Tujuan penelitian ini untuk mendeskripsikan sejarah, makna pendidikan formal, dan ajaran Samin. Penelitian ini menggunakan penelitian kualitatif dengan pendekatan deskriptif. Penelitian dilakukan di Desa Sambongrejo Kecamatan Sambong Kabupaten Blora. Data diperoleh dari data primer dan sekunder. Teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Berdasarkan penelitian dapat disimpulkan bahwa ajaran Samin yang dipelopori Samin Surosentiko pada tahun 1890 dan langsung diterima oleh masyarakat Blora. Hal tersebut dikarenakan keadaan masyarakat Blora sangat memprihatinkan. Tekanan dari pemerintahan Belanda pada bidang pendidikan, melalui sekolah masyarakat akan mendapat penanaman nilai yang berbasis kebudayaan Belanda. Sekitar tahun 1945 setelah Indonesia merdeka, sedikit demi sedikit masyarakat Samin mulai menerima pendidikan formal. Mulai tahun 2000-an mayoritas masyarakat Samin sudah menempuh pendidikan formal sekolah dasar dan sekolah menengah pertama. Ajaran Samin yang masih dipegang teguh sebagai patokan hidup masyarakat Samin yaitu ucapan, pikiran, dan tingkah laku. The Samin community is a community in Central Java which is commonly known as sedulur sikep. The Samin community emerged as a form of rejection of the Dutch. This rejection was followed by disagreement with several things, for example the existence of a school. However, the progress of the times has brought many changes to the Samin community. The purpose of this study was to describe the history, meaning of formal education, and Samin's teachings. This research uses qualitative research with a descriptive approach. The research was conducted in Sambongrejo Village, Sambong District, Blora Regency. Data obtained from primary and secondary data. Data collection techniques using observation, interviews, and documentation. Based on the research, it can be concluded that the Samin teachings were pioneered by Samin Surosentiko in 1890 and were immediately accepted by the people of Blora. This is because the condition of the people of Blora is very apprehensive. The pressure from the Dutch government on education, through community schools, will get the inculcation of values based on Dutch culture. Around 1945 after Indonesia's independence, little by little the Samin people began to receive formal education. Starting in the 2000s, the majority of the Samin people have taken formal primary and junior high school education. The Samin teachings that are still firmly adhered to as the standard of life for the Samin community are speech, thoughts, and behavior.

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“…The way this is done is by conducting a review of several studies that are relevant to the focus of research starting from a culture-based education model to research conducted in the Sedulur Sikep community regarding education, both those who accept or are resistant to formal education. Some studies scientifically about the education of local and community Sedulur Sikep such as that of Yahya [2] and Mukodi [3] about how the construction of the identity of people who are influential to the limitations of education with their connections to the social with the receipt of Islam adapted to the culture of local. The process of limiting education in society is a strategy carried out by the community to protect the cultural identity of the community from contamination by outsider cultural influences.…”

Section: Introductionmentioning

confidence: 99%

Local Education Practices of Sedulur Sikep Community: Resisting Formal Education and Developing the Value of Local Education

Wicaksono¹,

Riyadli²,

Yuliono³

et al. 2021

Proceedings of the 6th International Conference on Education &Amp; Social Sciences (ICESS 2021)

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Every community has a model of education to deliver children as human beings are whole in the context of the culture. Even so by the community Sedulur Sikep that exists in Sukolilo, Pati, Jawa Central applying the teachings locally in the practice of education. Interestingly, amid an all-round era, the global community of Sedulur Sikep chose to reject formal education. The purpose of this article is to analyze the cultural-based local education practices that are used to reject formal education in the Sedulur Sikep community. Based on it, the research that is done using the method of research qualitative type of ethnography with the technique of collecting the data in the form of observations, interviews, and documentation. Practice Education locally who applied Sedulur Sikep departing from the preservation of the teachings of the major Sedulur Sikep to teach generation heir to culture on the concept of self that is honest and love for nature. Implementation of education locally is simultaneously in the middle progress of the times sensitize society Sedulur Sikep to make it as a place of organizing education in rural area. Even the rejection of formal education is based on local assessments that are felt to alienate the reality and culture of the Sedulur Sikep community. The emergence of the issue of the construction of a cement factory in the Kendeng Mountains region, adding to the Sedulur Sikep community to strengthen local education by developing its local values. Consistency for the development of education establishes the Omah Kendeng as place education of children and the discussion about the discourse [rejection] development of a cement factory that exists in the area of culture society of Sedulur Sikep.

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Identitas Dan Kearifan Lokal “Islam Samin” Di Era Global

Cited by 3 publications

References 0 publications

The Jejuluk in Komering tribe weddings in the globalization from a siyasa perspective

The Jejuluk in Komering tribe weddings in the globalization from a siyasa perspective

Makna Pendidikan dan Pewarisan Ajaran Samin bagi Masyarakat di Desa Sambongrejo Kecamatan Sambong Kabupaten Blora

Local Education Practices of Sedulur Sikep Community: Resisting Formal Education and Developing the Value of Local Education

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