Kondisi Dana Mbojo (Bima) Pra Islam Dalam Tinjauan Historis

Hamzah, Saidin; Sewang, Ahmad M.; Syukur, Syamzan

doi:10.24252/jdi.v5i1.7294

Cited by 4 publications

(3 citation statements)

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“…This is the value of Islam, even though Islam itself at that time (15th century) had not yet entered. And Islam entered Mbojo-Bima on 15th of Rabi'ul Awal 1030 H or in 17th century, 1619 AD (Hamzah et al, 2017).…”

Section: The Meaning Of Olo and Social Values In Its Traditionmentioning

confidence: 99%

The Construction of Social Values in the Oral Literature Tradition “Olo” Langgudu Mbojo-Bima

Rahmatillah¹,

Munjiah²

2022

Bahtera

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This research aims to explain the meaning and social values contained in Olo's oral literary traditional. This research is a type of qualitative descriptive research, and includes field research. The data collection uses closed interview techniques.The validity of the data using resource triangulation, data analysis using the techniques of data collection, selection and reduction, presentation, analysis, data crosscheck and drawing conclusions. The results of this research are that Olo is an oral literature sing using bamboo gongs and flutes as accompanying traditional musical instruments. The social values in it contain the social values of love, mutual cooperation and solidarity in the social life. The social value of love is in the form of feelings of mutual love between a man and woman in the bonds of marriage, and the value of mutual cooperation where there is unity in working together to achieve common goals in the implementation of Olo literary tradition. The social value of solidarity in social life is the presence of fraternity, brotherhood and social relations in the life of society.

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Section: The Meaning Of Olo and Social Values In Its Traditionmentioning

confidence: 99%

The Construction of Social Values in the Oral Literature Tradition “Olo” Langgudu Mbojo-Bima

Rahmatillah¹,

Munjiah²

2022

Bahtera

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“…The ceremony was accompanied by offerings and sacrifices of livestock led by Ncuhi. These places of worship are commonly known as Parafu Ra Pamboro, located in sacred sites such as wellsprings, trees, and forests (Saidin Hamzah et al, 2017;Fahrurizki, 2015;PDAM Tirta Benteng, 2018).…”

Section: Holy Beings Parafu: the Guardians Of Sacred Landmentioning

confidence: 99%

Ecology, Religion, and Environment: Sambori Indigenous Religion’s Perspectives towards Nature and Conservations.

Nurdin

2022

SARPASS

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This paper aimed to examine cosmological aspects in Sambori indigenous community perspectives towards nature and conservations in which the inter-subjective relational relationship between human being and non-human being becomes the primary resource to protect the environment and the surrounding area in Sambori indigenous community particularly with their respective sacred land, wellspring, and forest. This study employed a qualitative approach which the primary resources are literature studies and internet observations, the data were then descriptively and qualitatively described. This study found that the inter-subjective relational relationship between the Sambori indigenous people and non-human being lies on their daily lives and rituals, particularly related to their primary source of livelihood which relies on natural resources. They believed that their surrounding area has sacred sites where the Holy Being, locally known as Parafu and the other respected ancestral spirit resides. Therefore, they strongly believe that natural resources including land, water, forest, and so forth cannot be separated from their everyday life. They have unique way to understand and to engage with their natural resource. This perspective proposes mutual, ethical, and responsible commitment between human being and the other being. Some spiritual ceremonies are performed such as Pamali Manggodo and Balaleha Music Art as a means to engage, interact and connect to the Holy beings to ask for help, safety, and peaceful life, as well as to refuse reinforcements, particularly for their agricultural activities.

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“…Karena masyarakat sudah mengenal upacara penyembahan terhadap roh-roh, sedangkan kepercayaan Makakamba hanya mengenal kekuatan gaib terhadap benda-benda dan tempat-tempa lain. Sehingga dalam perkembangannya kepercayaan ini dianut oleh masyarakat Mbojo sampai dengan berakhirnya masa kerajaan pada awal abad XVII M (Hamzah, Sewang, and Syukur 2017).…”

Section: Agama Dan Kepercayaan Masyarakat Sumbawa Pra Hinduunclassified

Menjahit Benang Merah Narasi Sejarah Islam Dompu

2020

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<p class="07AbstrakInggris"><span lang="IN">Penelitian ini adalah bagian dari penelitian sejarah yang bertujuan untuk melihat secara berkesinambungan bagaimana narasi sejarah Islam di Dompu Nusa Tenggara Barat. Tulisan ini diarahkan sebagai inventarisasi narasi sejarah Dompu menggunakan metode sejarah meliputi empat tahapan, yaitu: tahapan heuristik, kritik, interpretasi dan historiografi. Selanjutnya melihat benang merah Narasi sejarah Islam Dompu, yang belakangan menjadi perbincangan eksistensialis kerajaan yang sering dikaitkan dengan kerajaan tetangganya Bima, dimana pemosisian Dana Mbojo juga turut serta dalam perdebatan itu. Kajian ini menunjukkan bahwa dalam aspek sejarah lokal Dompu, narasi itu dapat ditemukan dalam tinggalan arkeologi sebagai bukti adanya kepercayaan masyarakat pra Islam, tradisi lisan yang berkembang, dokumen Majapahit, Pengaruh Ternate-Tidore, Arsip Makassar berbasis Lontara bilang, serta persinggungan dengan orang melayu. Ke semua itu menunjukkan bahwa dalam narasi sejarah Islam Dompu dapat dilihat dari berbagai aspek yang dapat ditelusuri melalui eksplorasi terhadap tinggalan artefak, kontak dengan kerajaan sekitar, serta penyambungan informasi lokal berbasis lisan yang disampaikan turun temurun. Tulisan ini menyajikan potensi perbincangan itu sebagai hal yang tidak bisa diabaikan dalam usaha memahami lebih dalam apa sesungguhnya yang terjadi di Dompu masa lalu. </span></p>

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Kondisi Dana Mbojo (Bima) Pra Islam Dalam Tinjauan Historis

Cited by 4 publications

References 0 publications

The Construction of Social Values in the Oral Literature Tradition “Olo” Langgudu Mbojo-Bima

The Construction of Social Values in the Oral Literature Tradition “Olo” Langgudu Mbojo-Bima

Ecology, Religion, and Environment: Sambori Indigenous Religion’s Perspectives towards Nature and Conservations.

Menjahit Benang Merah Narasi Sejarah Islam Dompu

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