Tradisi Maantar Patalian pada Perkawinan Masyarakat Adat Banjar Kalimantan Selatan (Telaah Antropologis dan Sosiologis)

Sulistyoko, Arie; Hafidzi, Anwar

doi:10.36835/annuha.v7i1.327

Cited by 4 publications

(7 citation statements)

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“…Akibatnya, tradisi keagamaan muslim di Indonesia sangat kental dengan unsur budaya, seperti misalnya mandi balimau dari Sumatera Barat (Iballa, 2016), Kenduri Sko dari Masyarakat Kerinci (Helida, 2016), Ritual Garebeg Syawal di Yogyakarta (Kuncoro, 2018), Ritual Tolak Bala di Palalawan (Hasbullah et al, 2017) dan banyak lainnya. Ritual tersebut identik dengan perkumpulan dan membutuhkan hadirnya banyak masyarakat (Zuhdi, 2017) (Sulistyoko & Hafidzi, 2020) (Susanto, 2016) (Amri & Maharani, 2018).…”

Section: Kondisi Sosial Keagamaan Masyarakat Indonesiaunclassified

Religious Organization Capacity in Governing Social Distancing in Indonesia

Saadah

2023

Kontekstualita

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This study aims to provide an analysis of the governance of social restriction policies by Islamic social organizations as an act of religious moderation and an effort to suppress the spread of the COVID-19 virus in Indonesia through a socio-religious perspective. The worship activities of the Muslim community are identical to gathering masses or congregations, the social intensity in these religious activities is a contradiction of government policies related to social distancing. This research is a descriptive qualitative research with literature study method. NU as the largest Islamic organization in Indonesia takes a role in administering social restrictions, including efforts to prevent the spread of other viruses. The steps taken by NU show how the Islamic organization has become the trust of the community and government partners in spreading the public agenda.

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Section: Kondisi Sosial Keagamaan Masyarakat Indonesiaunclassified

Religious Organization Capacity in Governing Social Distancing in Indonesia

Saadah

2023

Kontekstualita

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“…Pernikahan mewujudkan keluarga Sakina, penuh cinta, kebajikan dan saling membantu. Itu adalah perjanjian suci dan mulia antara seorang pria dan seorang wanita yang menyebabkan status hukum suami istri dan pengesahan hubungan seksual untuk tujuan (Sulistyoko, 2020). Menurut Undang-Undang Nomor 1 Tahun 1974, Perkawinan adalah penyatuan jasmani antara seorang pria dan seorang wanita sebagai suami istri dengan tujuan membentuk keluarga (rumah tangga) yang bahagia dan langgeng berdasarkan Ketuhanan Yang Maha Esa.…”

Section: Pendahuluanunclassified

“…Makna hidup berkah ini ditandai dengan adanya simbol-simbol seperti baras bujur yang bermakna sebagai bentuk kepercayaan bahwa beras itu mempunyai nilai kesucianitu warnanya yang putih dan juga memiliki harapan agar dalam menjalani suatu hubungan dalam rumah tangga selalu diberikan kebahagiaan. Pisang maknanya yaitu banyak manfaat yang bertujuan agar segala sesuatu yang dilakukan dapat bermanfaat bagi orang lain serta pula mendapatkan keberkahan (Sulistyoko, 2020).…”

Section: Makna Yang Terkandung Dalam Ritual Mandi Pengantin a Ritual ...unclassified

Ritual Mandi Pengantin Dalam Upacara Perkawinan Adat Banjar Di Martapura Kalimantan Selatan

Widaty

Nur

2022

jpsh

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Marriage according to Banjarese custom in Martapura, Banjar Regency is the business of all parties, both the bride and groom, but is the obligation of both parents, tengganai, formal leaders, and traditional leaders. In Banjar traditional marriage procedures, there is a bridal shower ritual ceremony. The purpose of this study is to describe the implementation of the bridal shower ritual and the meaning contained in the ritual in the Banjar traditional wedding ceremony. The research method used in this study is a qualitative approach. The results of the study found that the bridal shower ceremony aims to purify physically and spiritually because on the next day the bride and groom will carry out one of the sacred tasks in life in the world, namely undergoing marriage mahligai. The bridal shower only purifies the body, but the implied meaning is that the bride and groom are ready to purify themselves physically and mentally. As well as to fortify the bride and groom from various unwanted disturbances. The meaning contained in the bridal shower ritual is that a blessed life has the hope that in carrying out a relationship in the household, happiness is always given. Behaving well in pisit is symbolized by nyiur (coconut). Nyiur has the meaning of the tree of life which is very useful for others. The meaning of living together is symbolized by baras lakatan (glutinous rice) which means a form of hope for the safety of the bride and groom. Habang sugar has a sweet meaning and is red in color, the hope is that everything that is done always bears sweet fruit or has a meaning that the sugar can symbolize a beautiful life that is lived with his life partner. hintalu (egg) has the meaning of a symbol of life as a generational strength which is expected to have a strong future generation and always be useful for others.

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“…Prosesi pernikahan adat di suku Banjar misalnya, sebagaimana dilaporkan oleh penelitian Sulistyoko & Hafidzi (2020), memiliki tradisi pengantaran jujuran dalam skema lamaran pernikahan yang telah disetujui. Besar uang jujuran tersebut walaupun dikendalikan oleh pihak perempuan, merupakan nilai yang telah disepakati bersama oleh kedua belah pihak.…”

Section: Pendahuluanunclassified

“…Besar uang jujuran tersebut walaupun dikendalikan oleh pihak perempuan, merupakan nilai yang telah disepakati bersama oleh kedua belah pihak. Apabila nilai jujuran yang telah ditetapkan itu tidak dapat dipenuhi oleh pihak calon mempelai laki-laki maka secara sepihak, rencana pernikahan tersebut dapat dibatalkan oleh pihak perempuan (Sulistyoko & Hafidzi, 2020).…”

Section: Pendahuluanunclassified

Perspektif Antropologi Dan Religi Perkawinan Suku Nias

Zaluchu

2020

JSB

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Marriage in Nias included in a traditional marriage model heavily influenced by the Nias people's pre-Christian culture and the customary law called Fondrako. That is why the color of local wisdom in its implementation is evident, but it also becomes a syncretism whenever it intersects with religious teachings. The Nias marriage scheme is, and what kind of Fondrako customary law influences its implementation, and the theological reposition of religion in the traditional marriage system is the discussion and objectives of this paper. The method used is a literature study with qualitative analysis, which utilizes primary sources about Nias from books and research results. Conclusion: the practice of marriage in Nias took place in three stages, namely the search for the bride and groom (famaigi ono alawe), engagement (fanunu manu), and the implementation of the marriage itself (falöwa). Cultural values in Nias weddings are still solid and practiced today. The church in Nias has succeeded in carrying out the spiritual inclusion of tribal religions into Christianity in marriage procedures. One of this research's contributions is the need for awareness for the new generation of Nias to realize the Nias marriage scheme in its philosophical values rather than rejecting it for complicated and burdensome procedural reasons. The Nias generation itself must defend this cultural wealth.

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Tradisi Maantar Patalian pada Perkawinan Masyarakat Adat Banjar Kalimantan Selatan (Telaah Antropologis dan Sosiologis)

Cited by 4 publications

References 0 publications

Religious Organization Capacity in Governing Social Distancing in Indonesia

Religious Organization Capacity in Governing Social Distancing in Indonesia

Ritual Mandi Pengantin Dalam Upacara Perkawinan Adat Banjar Di Martapura Kalimantan Selatan

Perspektif Antropologi Dan Religi Perkawinan Suku Nias

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