TRADITION "TELONS AND PITONS"IN THE COMMUNITY OF JAVA DISTRICT TILES AND GAMBIRAN, BANYUWANGI REGENCY

This study aims to determine the origins of the tradition of telons and pythons, know the procession of carrying out the traditions of telons and pits, and determine the meaning contained in the traditions of telons and pits in Genteng and Gambiran Districts. In this study using a qualitative descriptive method. How to collect data by interview, observation, documentation The research instrument is the researcher himself with the help of tools in the form of a camera and a tool for note-taking. The data obtained are then analyzed in an interactive way. The results showed that: (1) the tradition of the telons and pythons is the alkultura of the cultural culture of Islam with the Hindu religion, (a) the telons are derived from the word telu which means three, the telons are carried out during a three-month pregnancy in hopes the fetus being conceived always gets protection, (b) the pythons are derived from the word pitu which means seven, the pythons are carried out during the seventh pregnancy with the aim of requesting safety for the mother and the prospective baby to be born, (2) the implementation of the telons and the pythons in Genteng and Gambiran sub-districts, (a) the implementation of telons in Genteng sub-district, including: preparing three-color jenangs, implementation in Gambiran sub-district, including: kuluban rice, black jenang, (b) implementing pitons in Genteng sub-district : siraman, pantes, sell salad, sell dawet, selametan. read three verses of the Koran, implementation in Gambiran sub-district: breaking ivory recipe, making four color jenang, sengkolo jenang, rujak, dawet and pendem polo, (3) the meaning of the tradition of telons and pythons is to get children who sholeh-sholeha, can be relied on, both words and deeds, are beneficial to others and respect both parents and survived until the procession gave birth

CAT TRADITION IN THE REVIEW OF THE MEANING OF SYMBOLIS AND ITS POTENTIAL IN THE CURAHJATI VILLAGE, BANYUWANGI REGENCY

This study aims to find out how the origins of the Mantu Kucing tradition and its implementation process. As well as describing the symbolic meaning and potential in the Curhajati Hamlet, Grajagan Village, Bnayuwangi Regency.The m ethod used is a qualitative approach with descriptive type. Data sources used in this study are primary data sources and secondary data sources. Data collection techniques by interview, observation, and documented / archived.From the research that has been carried out it is mentioned that the Cat-in-Law Tradition in the village of Ekstrajati Grajagan Village began in 1930. The tradition is still carried out until now once a year during the long dry season. The tradition of the Cat Aunt has symbolic meaning in terms of the procession and equipment used during the Cat Aunt ritual. The mediation is a form of mediation or a way of saying prayers to ask for rain from God Almighty so that rain will soon be reduced. As well as expressions of gratitude for the blessings of God Almighty, and preservation of ancestral culture. The tradition of Mantu Kucing has the potential to unite Dagjati dusun community to maintain mutual friendship and work together in building the culture that is owned by Dagjati Dagjati Village Grajagan Village.

IMPLICATIONS OF ADOS GETIH RITUAL CULTURAL VALUES AS ONE OF THE PROCESSES OF USING CIRCUMCISION CULTURE IN GLAGAH VILLAGE, GLAGAH DISTRICT, BANYUWANGI REGENCY

Circumcision is cutting the skin that covers the head of the penis (typical). Circumcision is prescribed because it avoids unclean limbs during prayer. Ados Getih ritual is a ritual that is performed before the child will be circumcised. This ritual is a ritual in the village of Glagah, Glagah District, Banyuwangi Regency. Ados getih ritual still exists and is preserved by the local community. This study aims to determine the history of the Ados Getih ritual as one of the processions of circumcision using culture, the procession of the implementation of the Ados Getih ritual, and the implications of the cultural values ​​contained in the Ados Getih ritual. This research was conducted using descriptive qualitative method, the research subjects were the circumcision shaman, village head, circumcised children and community leaders. The sampling technique used snowball sampling technique. Data collection techniques in the form of observation, interviews, and documentation, while data analysis techniques using descriptive analysis techniques Miles and Huberman, namely data collection, data reduction, data presentation and drawing conclusions. The results of his research can be concluded as follows the ados getih ritual has existed since the beginning of the Glagah Village standing in 1869 which adopted from the story of the prophet Ibrahim as. In the Ados Getih ritual process there are three stages: the preparation stage, the core event stage and the closing stage. As well as the implications arising from the ados getih ritual, which is to foster a sense of responsibility towards the circumcised child and educate children in terms of their faith and monotheism..

SHIFTING THE MEANING OF SEMBUR UTIK IN DELIVERING JENAZAH TO THE CITY IN WONOSOBO

Along with the development of the era from the traditional to the modern direction there are still socio-religious phenomena that are quite unique. This unique phenomenon exists in the Wonosobo Village area. The people of Wonosobo Village in the process of delivering the body to the cemetery still believe in the existence of the spray. From this it can be believed the community has a special commitment to still maintain and carry out these traditions. To uncover the above phenomenon, researchers formulate the problem as follows. (1) What is the meaning contained in the blast tradition? (2) How is the tradition of brain spray carried out? (3) What is the view of Islamic law in the blast tradition? Based on this formulation, this study aims to understand the meaning, procession, and also the view of Islamic law towards the implementation of the blast tradition. To answer the questions above, this study was designed with a field research design that discusses qualitative descriptive, by means of observation, interviews, and documentation. The results showed that in the blast tradition the basic meaning, values ​​contained and changes in its implementation.

BLAMBANGAN PEOPLE'S RESISTANCE TO VOC YEAR 1767-1773

This research is motivated to find out the extent of Blambangan people's struggle in dealing with voc using a qualitative research approach to the study of literature and interviews. the results of the study showed that the Blambangan kingdom suffered the consequences VOC power which tortures the people through its monopil, this is the cause of people's resistance. To be able to answer that problem, this study aims to describe the resistance of the people of Blambangan against the VOC in 1767 1773. Specifically, this study aims to find out (1) the people of Blambangan make a fight against the VOC. (2) the factors that caused the people of Blambangan to resist the VOC. (3) the impact of resistance to the VOC in Blambangan. To achieve these research objectives, the research method that I use is a type of historical research with data collection techniques through library research sourced from books, documentation and observations. Meanwhile, to analyze the data the authors used source criticism techniques both externally and internally, after that the authors conducted the analysis. From the results of this analysis the authors reference in answering the problems in this study. The results of the study showed that the Blambangan Rakyat Resistance was led by two great figures of his time, who had many followers, namely Wong Agung Willis and Mas Rempeg (Jagapati). Agung Willis's position in Blambangan became stronger when Mas Anom and Mas Weka, two Blambangan regents appointed by the Company decided to join him, the Dutch expected Blambangan to increase because ethnic Chinese and Bugis joined him, with this power the resistance succeeded in winning even though in the end Agung Willis was captured and Mas Rempeg was injured and later died.