Interaksi Sosial Komunitas Samin Dengan Masyarakat Sekitar

Lestari, Indah

doi:10.15294/komunitas.v5i1.2376

Cited by 24 publications

(25 citation statements)

References 5 publications

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“…The word Sikep also refers to a person who always engages in self-control and remains true to his or her faith (Rohman 2010: 116). In contemporary Indonesia, Wong Sikep (or Samin) is used as a symbol of resistance toward modernism and materialism, promoting a modest and sincere lifestyle insteadto have nothing and to desire nothing (Rohman 2010;Lestari 2013;Mukodi and Burhanuddin 2016). The importance of selfcontrol in order to build social harmony is reflected in different Indonesian cultural scripts and is embraced via various national narratives, including Pancasila.…”

Section: The Indonesian Notion Of Personhoodmentioning

confidence: 99%

The Identity Politics of Masculinity as a Colonial Legacy

Prianti

2019

Journal of Intercultural Studies

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Prior to Dutch colonization, there was a clear distinction between men and women in Indonesia. However, the hierarchical structure between these gender categories is part and parcel of the colonial legacy. Masculinity was first introduced in Indonesia during the Dutch colonial period as a repudiation from femininity. This signaled a significant shift, as previously being modest and part of the community had been valued much more highly in Indonesian society than was individuality. By asking to what extent men's gender expectations are subject to the identity politics of masculinity, and to what extent this is reflected on Indonesian popular culture specifically men's lifestyle magazine, I intend to shed light on the incompatibility of the identity politics of masculinity with contemporary Indonesian men. Towards this goal, I analyse eight men's lifestyle magazines, for they play a key role in contemporary modern societies, exposing men to generalized notions of what it means to be a 'man'. Spanning the period from the earliest men's lifestyle magazines published in Indonesia in the mid-1970s until 2015, I map contemporary narratives of masculinity in Indonesian context as a reflection of the effects colonial ideologies continue to have on Indonesian society and the division of gender roles.

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Section: The Indonesian Notion Of Personhoodmentioning

confidence: 99%

The Identity Politics of Masculinity as a Colonial Legacy

Prianti

2019

Journal of Intercultural Studies

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“…The designation of Wong Samin is often understood negatively by wider communities who do not know Samin community. That is due to the fact that the name Samin is often associated with attitudes or ways of life that are old-fashioned, stupid, rebellious, uncooperative, unwilling to pay taxes, like to oppose, and often do passive movements [8].…”

Section: Understand Samin Communitymentioning

confidence: 99%

Strategies to Increase Political Participation of Samin Kudus Community in 2019 General Election

Lestari¹,

Ardhitama²,

Sunarto³

2019

Proceedings of the Proceedings of the 1st International Symposium on Indonesian Politics, SIP 2019, 26-27 June 2019, Central Ja

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Samin Community or Sedulur Sikep Community in Kudus Regency has a unique political participation because of the fact that political mobilization is still driven by the elder/leader of Samin Community itself. In spite of the fact that they are in one district and share the same Sedulur Sikep as their principle, nevertheless the position of leader in each village will determine political participation, moreover in using their right to vote. Samin community is a society that still upholds values, teachings, customs, languages, traditions that distinguish it from other communities. In this research, the authors want to analyse strategies to increase political participation of Samin community in Kudus Regency in the 2019 general election. The research method used in this research is qualitative research with in-depth interviews. The results of the study show that the role of the Samin figure is still compelling, the strategy undertaken by the Samin figure to encourage his citizens to use their right to vote is by using command system. Command from the leader of Samin community to his citizens is carried out in gethok tular. The command carried out is believed to be an effort to maintain pirukunan (harmony between Samin Community). In spite of the fact that the strategy of Kudus Regency Election Commission (KPUD Kudus Regency) is to form democratic volunteers to engage in community-based activities, one of which is a community base with special needs, including the indigenous people of Samin community.

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“…Masyarakat sedulur sikep atau yang biasa di sebut suku samin, adalah kelompok masyarakat yang mengandalkan hidupnya pada alam dan kelestarian lingkungan, mereka adalah pejuang pelestarian alam, Sedulur sikep berasal dari Blora tepatnya daerah Klopoduwur, sesepuh dan pendiri sedulur sikep adalah Raden Kohar yang biasa disebut Ki Samin Surosentiko [2]. Sedulur sikep telah menyebar ke Jawa Tengah dan Jawa Timur, diantaranya di beberapa Kabupaten; a) Kabupaten Blora; b) Kabupaten Demak; c) Kabupaten Kudus; d) Kabupaten Pati; e) Kabupaten Bojonegoro (Jawa Timur) dan sebagian daerah Jawa Timur Lainnya.…”

Section: Pendahuluanunclassified

“…Lestari[2] juga melakukan penelitian dengan tema Suku Samin, adapun penelitian yang telah dilakukan Lestari dengan judul Interaksi Sosial Komunitas Samin dengan Masyarakat Sekitar, penelitian ini dilakukan di Suku Samin di daerah Kabupaten Blora, berbeda objek penelitian dengan yang dilakukan Darmastuti yakni di Sukolilo, Pati. Hasil penelitian yang dilakukan oleh lestari yakni; Pertama, bentuk-bentuk interaksi sosial antara komunitas Samin dengan masyarakat sekitar berupa kerjasama, akomodasi dan asimilasi.…”

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Perspektif Kebencanaan Menurut Komunitas Sedulur Sikep (Studi Kasus Sedulur Sikep di Desa Ngawen, Sukolilo, Pati)

Suprapto¹

2019

lwsa

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Indonesian people have already familiar in facing natural or social disaster, for geological natural disaster case is affected by the Indonesian geographical location which is rounded up by three, Eurasia, Indo-Australia and Pacific plate, so Indonesia has many volcanoes which known as ring of fire because of this, Indonesian people should adapt about natural disaster, while for social disaster caused by misbehavior of Indonesian which is un fit with dharma [1]. It is reflected by some government and local policies that un-support the concept of disaster aware, and there are many other region which is affected social and natural disaster. The People of “Sedulur Sikep” or usually called Samin tribe, are depending on their nature and natural sustainability, they live in Klopoduwur, Blora. The elder of sedulur sikep is Raden Kohar which is usually called ki Samin Surosentiko [2], his delivered thought is about how to life by good attitude that emboided through 10 atitude and 5 prohibition. In their life attitude there are norms of how to respect and preserve the nature for the next generation. Because of this, I interested in doing research entitled “Disaster perspective of Sedulur Sikep Community”. This research is qualitative research, the technique of data collection by doing interview, observation and documentation. The technique of analyzing data applied source triangulation. The results of the researches are: 1) there are two kinds of disaster according to Sedulur Sikep they are Social and Natural Disaster, disaster is when humans unable to try to survive in their life, in example when floods happens caused crop failure they are still able to survive by fishing/ fish sailing or become a driver; 2) disaster is caused by natural symptoms that affected by human that misbehavior, and the most dangerous disaster is social which is appear caused by government policies that unsupported natural preserve; 3) social disaster occurred because of human cannot benerke utterance and ngapusi sepodone, cement factory is held in mount Kendeng area devastated karst ecosystem and there is no socialization to the society of North Kendeng which is can be called ngapusi sepodone (Human fooling and lying). Masyarakat Indonesia sudah terbiasa akan terjadinya bencana, baik alam maupun sosial, untuk bencana alam kasus geologis, ini dipengaruhi oleh letak Indonesia yang merupakan tempat pertemuan antar tiga lempeng yakni lempeng Eurasia, lempeng Indo- Australia, dan lempeng pasifik, hal inilah yang mengakibatkan Indonesia memiliki banyak gunung api aktif yang disebut dengan cincin api (ring of fire) dari hal ini hendaknya masyarakat Indonesia sudah seharusnya adaptasi terkait bencana, sedangkan bencana sosial yang terjadi di Indonesia diakibatkan oleh perilaku yang tidak sesuai dengan dharma [1]. Perilaku tersebut tercermin oleh beberapa kebijakan baik pemerintah daerah maupun pemerintah pusat yang belum sesuai dengan konsep sadar bencana, masih banyak daerah di Indonesia yang terdampak bencana alam dan bencana sosial. Masyarakat sedulur sikep atau yang biasa di sebut suku samin, adalah kelompok masyarakat yang mengandalkan hidupnya pada alam dan kelestarian lingkungan, mereka adalah pejuang kelestarian alam. Sedulur sikep berasal dari Blora tepatnya daerah Klopoduwur, sesepuh dan pendiri sedulur sikep adalah Raden Kohar yang biasa disebut Ki Samin Surosentiko [2], ajaran yang disampaikan beliau yakni tentang bagiamana menjalani hidup dengan laku yang baik, terejawantahkan melalui 10 laku hidup dan 5 pantangan. Di dalam laku hidup mereka terdapat nilai bagaimana menghargai alam dan menjaga kelestariannya untuk kehidupan generasi yang akan datang. Berangkat dari hal ini penulis tertarik melakukan penelitian dengan judul “Perspektif Kebencanaan Menurut Komunitas Sedulur Sikep”. Penelitian ini termasuk penelitian kualitatif, teknik Pengumpulan data menggunakan wawancara, observasi dan dokumentasi. Teknik analisis data menggunakan dengan cara triangulasi sumber. Hasil penelitian yakni, 1) Bencana menurut sedulur sikep di bedakan menjadi dua yakni bencana alam dan bencana manusia (sosial), bencana dalam perspektif sedulur sikep ketika manusia sudah tidak mampu berusaha untuk survive di dalam kehidupan mereka, misalnya ketika banjir dan mengakibatkan gagal panen sedulur sikep masih bisa bekerja untuk survive dengan mencari ikan (nelayan) maupun mocok pekerjaan lainnya, misalnya jadi sopir; 2) Bencana alam merupakan bencana yang terjadi akibat gejala alam akibat perilaku manusia yang tidak sesuai dengan laku hidup, paling berbahaya adalah bencana sosial yang ditimbulkan oleh kebijakan pemimpin yang tidak sesuai dengan kelestarian lingkungan alam; 3) Bencana sosial terjadi akibat manusia sudah tidak mampu benerke ucapan dan ngapusi sepodone, munculnya pabrik semen di wilayah pegunungan kendeng merusak ekosistem karst tidak pernah ada sosialisasi ke masyarakat di sekitar pegunungan kendeng utara, hal ini merupakan bentuk “ngapusi sepodone” (membodohi dan membohongi sesama manusia).

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Interaksi Sosial Komunitas Samin Dengan Masyarakat Sekitar

Cited by 24 publications

References 5 publications

The Identity Politics of Masculinity as a Colonial Legacy

The Identity Politics of Masculinity as a Colonial Legacy

Strategies to Increase Political Participation of Samin Kudus Community in 2019 General Election

Perspektif Kebencanaan Menurut Komunitas Sedulur Sikep (Studi Kasus Sedulur Sikep di Desa Ngawen, Sukolilo, Pati)

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