Pawai Ogoh-Ogoh Dan Nyepi Di Pulau Seribu Masjid: Penguatan Identitas Agama Di Ruang Publik

Abstract

<jats:p>The Indonesian government recognizes six official religions: Islam, Christianity, Catholicism, Hinduism, Buddhism, and Confucianism, manifested in the way the government sets up public holidays based on important religious events. It also guarantees freedom of religious expression for different believers to behave according to what they believe, as stipulated in the article 29 of the 1945 Constitution of the Republic of Indonesia. Government’s recognition upon three types of New Year event: Hijriya for Muslims, Saka for Hindu-Balinese, and Imlek for Chinese as annual holiday marks further the notion of religious pluralism in Indonesia. This paper focuses on the Ogoh-Ogoh ritual as an integral part of Nyepi (the day of seclusion) which since 1983 has been legalized by the Presidential Decree Number 3 as national holiday. The Hindu communities, living in Bali and Lombok, celebrate this annual ritual event as part of exhibiting their religious commitment andeffort of maintaining identity. The main issues elaborated here include firstly, on the dynamics of the Hindu-Balinese minority of Lombok in preserving their religious tradition amidst the majority of the Sasak Muslims. Secondly, the Sasak Muslims’ response toward the Ogoh-Ogoh display which has, to some extent, taken some of the most strategic public space of Mataram-capital city of NTB province, and influenced the surrounding social atmosphere. Thirdly, the way the minority Muslims in Bali deal with regional policy and regulation regarding to Nyepi. This discussion discloses the nature of relationship between Hindu-Balinese and Muslims in Bali, and between the Sasak Muslims and Hindu-Balinese in Lombok. It seems that a mutually partial tolerance between these groups are slightly developed by means of the Ogoh-Ogoh and Nyepi.</jats:p>

Strengthening Religious Moderation Through Media of Traditional Cultural Arts Attractions in Tanjung

“…The cultural arts attractions shown by the artists from the two ethnic groups are a tribute to the culture that belongs to the community which is used as a place to get closer to each other and jointly produce artistic creations that are used for certain purposes, both entertaining and those used in other important activities. Budiwanti (2018) said that in the nyepi activities for Hindus in Lombok, the Sasak people also participated in the ogoh-ogoh parade performed by Balinese Hindus. This is a form of tolerance that is developed in the ogoh-ogoh art performances.…”

Makna Desain Karakter “Si Meton” Pada Maskot Pilkada NTB Tahun 2018

“…"Si Meton" digunakan sebagai penamaan maskot, mengingat di Lombok hidup berdampingan dengan damai antara suku Bali dan suku Sasak, biasa saling sebut dengan nama batur Bali untuk suku Bali serta batur Sasak untuk suku Sasak. Menurut (Budiwanti, 2018), bahwa sebutan semeton, yang dalam bahasa Sasak berarti saudara atau bersaudara menunjukkan bahwa orang Bali menganggap Sasak bukan orang lain, Sasak adalah bagian dari keluarga sendiri, antara Bali dan Sasak terjalin persaudaraan. Oleh karena itu, penamaan "Si Meton" diangkat sebagai identitas Pilkada NTB, berupa desain karakter yang terbentuk dari simbol menjangan pada logo provinsi NTB.…”