scholarly journals Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis

2016 ◽  
Vol 1 (1) ◽  
pp. 61
Author(s):  
Ahmad Faidi
Keyword(s):  
The Other ◽  
Social Solidarity ◽  
Cultural Function ◽  
Sick Person ◽  
Sick People ◽  
The People ◽  
The Difference ◽  
And Function ◽  
Meaning And Function ◽  
Economic Function

The tradition of Qashidah Burdah reading againsts sick people carried out at the East Sera village is different from the other regions. The difference is the aim of the practice which is more specific and focus to cure disease. It indicates that the tradition of Qashidah Burdah reading carried out at the East Sera village has meaning and function specifications which can not be found in other areas. East Sera society interpret Qashidah Burdah tradition as an alternatif treatment media implemented when the other media treatments (medical and shaman) are not able to cure. In addition, the tradition of Qashidah Burdah reading againsts sick person also has several functions; namely socio-economic function (this media treatment is much cheaper than the others); socio-religious function (it can strengthen monotheism, fortitude and resignation to Allah), and socio-cultural function as a medium for preserving helpfulness attitude, familiarity, and social solidarity. The existence of those functions – both latent and manifest – becomes the reason of why the tradition of Qashidah Burdah reading againsts sick people still continues to be preserved by the people of East Sera.

Feasting Ritually: An Ethnography on the Implications of Feasts in Religious Rituals

2021 ◽  
pp. 0972558X2110571
Author(s):  
Anil Gopi
Keyword(s):  
Social Life ◽  
The Other ◽  
Social Solidarity ◽  
Cultural Significance ◽  
Religious Rituals ◽  
The People ◽  
Religious Festivals ◽  
The World ◽  
Characteristic Features ◽  
And Gender

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.

scholarly journals Signifikansi Sunah dalam Perspektif Said Nursi Bagi Masyarakat Kontemporer

2017 ◽  
Vol 8 (1) ◽  
pp. 178-200
Author(s):  
Zaprulkhan Zaprulkhan
Keyword(s):  
The Other ◽  
Other Hand ◽  
The Future ◽  
Spiritual Crisis ◽  
And Function ◽  
Meaning And Function ◽  
Said Nursi

This article discusses Bediuzzaman Said Nursi’s ideas on significance of the Practices of the Prophet (Sunna) for modern people. In the present day, many modern people deal with some problems such as spiritual crisis (existential vacuum), moral degradation, and so on. On the other hand, according to Said Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly, Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses. Before proposing Said Nursi’s perspective about significance of sunna, the paper forwards epistemological questions: How are the meaning and function of sunna according to Said Nursi? How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer of these questions will determine the significance of the Practices of the Prophet in our era and in the future.

scholarly journals The inflection of Sasak language in Kuripan village

2017 ◽  
Vol 1 (3) ◽  
pp. 155-181
Author(s):  
Wahyu Kamil Syarifaturrahman ◽  
Nurachman Hanafi ◽  
Nuriadi
Keyword(s):  
Qualitative Method ◽  
The Other ◽  
Boundary Area ◽  
Difference Function ◽  
The People ◽  
Base Form ◽  
The Difference ◽  
Inflectional Affixes

This writing is about inflection of Sasak language in Kuripan. The people of Kuripan use Meno-Mene dialect as their daily communication. Sasak language in Kuripan has the uniqueness based on its position (lay on a boundary area of West Lombok and Central Lombok) wherein Kuripan uses Meno-Mene dialect and the other part of Central Lombok which is close to Kuripan Use Meriaq-Meriku dialect so that it makes Meno-Mene dialect of Kuripan has its own character. Based on the phenomenon about varieties of the words and utterances which have different structure is used in Sasak language especially in Kuripan, so I interest in doing the research about inflection as a subfield of morphology which influences the sentences or utterances structurally.  Therefore, this study aims to analyze the types and the functions of inflection in the Meno-Mene dialect of Kuripan. This study used a descriptive and qualitative method where the data gathered through some methods: observation, and an interview. The data gathered are analyzed using some steps: Representing the data obtained, then classifying the class category of the base words (whether they are verb, noun, or adjective), then Identifying the types of inflection in  Meno-Mene Dialect of Kuripan, and the last Analyzing various functions of inflection in Meno-Mene dialect of Kuripan. This study found there is 34 (thirty-four) inflection morpheme that classified according to the lexical category, namely; noun, verb, and adjective. Furthermore, all of the inflectional affixes above have the difference function depend on their affixes and their base-form category. Hence, this study found that the use Meno-Mene dialect of Kuripan has the various affixes especially in term of inflection which influences the utterances or expressions grammatically.

scholarly journals PANCASILA DALAM KEHIDUPAN MUSLIM DI LINGKUNGAN MASJID AL MANAR MENDUNGAN

2019 ◽  
Vol 15 (1) ◽  
pp. 108-125
Author(s):  
Siti Shofiyatun
Keyword(s):  
The State ◽  
Descriptive Data ◽  
The People ◽  
Qualitative Descriptive ◽  
Muslim Communities ◽  
And Function ◽  
Meaning And Function ◽  
Over Time

Pancasila is a guide for the Indonesian people in society, nation and state. Over time, the ideology of the Pancasila began to fade in people's lives; this could be due to the current of globalization. The community began not to pay too much attention to the values in the Pancasila. As one example this can be seen around the Al-Manar mosque which tends to individualism. The existing Pancasila values seem to be marginalized and become a new problem today. Itmakes writer to examine how the people understand the Pancasila in the Al-Manar mosque and how to plant the values of Pancasila and religious teachings in Muslim life in the Al-Manar mosque The purpose of this paper is to be able to provide insight to the community on the importance of planting Pancasila values and teachings. The method used in this study is qualitative descriptive. Data is collected through observation, interviews and documents related to research. The technique used in analyzing is spreading data, retrieving data according to the problem and drawing conclusions. From the results of the study it was found that the majority of the people in the Al-Manar mosque understood the meaning and function of the Pancasila as the state foundation and unifying the Indonesian nation. Pancasila values do not conflict with the values of Islamic teachings. The pattern of understanding of some Muslim communities in the Al-Manar mosque understands Pancasila as its own ideology, and the teachings of Islam as its own ideology.

scholarly journals IDENTITAS SOSIAL DALAM KONSEP MULTI-IDENTITAS DI INDONESIA PERSPEKTIF AHMAD SYAFII MAARIF

2020 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Muhammad Iqbal Rahman
Keyword(s):  
Conflicts Of Interest ◽  
Collective Responsibility ◽  
Ego Identity ◽  
The State ◽  
The Other ◽  
Government Policies ◽  
The People ◽  
Unity In Diversity ◽  
The Difference ◽  
Identity Problems

This article seeks to elaborate Ahmad Syafii Maarif's thoughts on the issue of diversity of identities in Indonesia. The reflection is related to the main problems about the state, religion, and morality that are triggered by conflicts of interest and political (ego) identity. Basically, diversity is a social reality for the people of Indonesia, as a country based on Pancasila and Bhinneka Tunggal Ika (Unity in Diversity). According to Syafii Maarif, in the case of multi-identity problems in Indonesia, this requires government intervention, although Syafii Maarif also criticizes government policies, because this problem is related to collective responsibility. On the other hand, diversity is also a divine reality that is taught in the holy revelations (the Qur'an) as a guide for life. Syafii Maarif has emphasized that the majority of Muslims in Indonesia need to express their faith. Therefore, the contextualization of the Qur'an as faith and intellectual practice requires wisdom and deep contemplation. The contextualization of these values is always needed at all times, as the function of the Qur'an as al-furqān (the difference between right and wrong). Finally, Syafii Maarif's thought on the issue of multi-identity was an attempt to realize Islamic humanist values and bridge them with Pancasila.

ECONOMIC PRINCIPLES IN THE INTRODUCTION TO IBN KHALDUN

2021 ◽  
Vol 03 (04) ◽  
pp. 49-58
Author(s):  
Muhammad Yasin AL-MASHHADANI
Keyword(s):  
Human Services ◽  
Hard Work ◽  
Social Conditions ◽  
The Other ◽  
Ibn Khaldun ◽  
The People ◽  
The Difference ◽  
The One

Ibn Khaldun mentioned in his introduction the truth of livelihood and earning and what is the value of human works, I know that man lacks his nature to his strength and supplies in all stages since his inception to his adulthood, and what he got from this hand refrained from the other except mosquitoes, so that he would spend what God has done from them, in collecting his needs and necessities by paying for them. Then I know that the gain is by seeking acquisition and the intention to earn a living. The objects and types of pension depend on what the investigators meant by the people of literature and wisdom, they said: "The pension is an emirate, trade, agriculture and industry." The emirate is based on the method of earning and earning stipends on the royal levies and their people to obtain a pension, and the trade depends on the transfer of goods from one country to another in order to obtain profit, which is the difference between the value of buying and selling. With regard to farming, it is the profession of hard work, fatigue and misery to obtain a natural pension, as approved by Ibn Khaldun. With regard to industry, she is the one with the knowledge and knowledge to collect a natural pension. With regard to the types of human services to earn a pension, they depend on their method and their provision to the people on social conditions, because the service in the other doors of the emirate and the king who is his way, from the soldier, the policeman and the writer, and who take care of their livelihood from the house of money of the king, sultan or state, and the owners of money and the jah, take care of his servants out of their own money to carry out the work they need. With regard to people with weak minds, they are looking for treasures buried underground to obtain a pension, and in this sense they do not want to make effort and tired to earn

Democracy, Courts and the Information Order

2013 ◽  
Vol 54 (1) ◽  
pp. 67-95
Author(s):  
Gillian K. Hadfield ◽  
Dan Ryan
Keyword(s):  
Lived Experience ◽  
Civil Litigation ◽  
Political Actors ◽  
Legal Rules ◽  
Information Order ◽  
Anglo American ◽  
And Function ◽  
Meaning And Function ◽  
Economic Function ◽  
Better Than

AbstractConventional wisdom about civil litigation, both among scholars and political actors, holds that abuse of the legal process is common, that there is too much litigation, that it is “all about the money”, and that “a bad settlement is better than a good trial”. This constellation of attitudes that emphasize the economic function of law suggests that courts are an expensive conflict resolution mechanism of last resort and that their use would be minimized in a healthy market-based democracy. In this paper we apply a new sociological framework to understand the meaning and function of civil litigation in a democratic society. We focus in particular on the democratic function of the informational characteristics of litigation that require substantial disclosure and engagement between plaintiff, defendant and third parties. Instead we examine the role courts play in the maintenance and attainment of a social information order – norms and legal rules governing the sharing and withholding of information that depend on and constitute particular status relationships between actors (Ryan 2006). Using interviews and surveys of family members of victims of 9/11 we develop a theory of the lived experience of entitlement to information in Anglo-American legal settings with suggestions of how these ideas might translate to civil law systems.

scholarly journals Struktur dan Fungsi Cerita Petilasan Ki Semar di Gunung Srandil Desa Glempang Pasir Kecamatan Adipala Kabupaten Cilacap Tahun 2017

2019 ◽  
Vol 7 (1) ◽  
pp. 49-54
Author(s):  
Febri Ahmad Lutfi ◽  
Mulyono Mulyono ◽  
U’um Qomariyah
Keyword(s):  
Civil War ◽  
Close Relation ◽  
Main Character ◽  
The People ◽  
And Function ◽  
Meaning And Function ◽  
Sensus Communis ◽  
Hans Georg Gadamer

Tujuan penelitian ini adalah mengetahui struktur, makna, dan fungsi mitos cerita petilasan Ki Semar di Gunng Srandil di Desa Glempang Pasir Kecamatan Adipala Kabupaten Cilacap. Pendekatan penelitian ini adalah pendekatan deskriptif kualitatif. Data penelitian ini adalah cerita petilasan Ki Semar, sedangkan sumber data penelitian ini adalah tuturan versi cerita dari masing-masing informan. Pengumpulan data menggunakan teknik wawancara, pengamatan secara langsung, dan teknik dokumentasi. Hasil penelitian ini menunjukan bahwa struktur cerita petilasan Ki Kemar di Gunung Srandil terdiri dari empat versi cerita. Versi cerita dari Buku Gunung Srandil dan Selok karya Sidik Purnama Negara terdiri dari 23 untit naratif yang digolongkan menjadi 3 episode, Versi cerita dari Warga Pendatang terdiri dari 9 unit naratif yang digolongkan menjadi 4 episode, Versi Cerita menurut Juru Kunci digolongkan menjadi 8 unit naratif yang digolongkan menjadi 3 episode, dan cerita versi warga sekitar digolongkan menjadi 9 unit naratif yang digolongkan menjadi 3 episode. Fungsi cerita petilasan Ki Semar diteliti menggunakan teori fungsi Van Peursen dan menghasilkan fungsi yang terdiri dari (1) Cerita Petilasan Ki Semar mempunyai kekuatan-kekuatan ajaib, dibuktikan dengan dipatuhinya larangan yang diberikan oleh Ki Semar, (2) dapat memberikan jaminan hidup pada masa kini, dibuktikan dengan banyaknya masyarakat dalam melakukan laku spiritual yang dilakukan oleh Ki Semar. Makna cerita Petilasan Ki Semar di Gunung Srandil diteliti menggunakan teori Hermeneutik Hans-Georg Gadamer. Hasil analisis Hermeneutik Hans-Georg Gadamer pada mitos cerita Petilasan Ki Semar di Gunung Srandil mempunyai makna simbol yang ditafsirkan dalam cerita petilasan Ki Semar (1) Makna dari simbol Gunung pada masyarakat jawa yaitu tempat suci, (2) Makna Sensus Communis dalam penerapan cerita ini yaitu terdapat konsep pemikiran masyarakat tentang kehancuran majapahit yang terkenal dengan penyerbuan kerajaan Majapahit yang dilakukan oleh kerajaan Demak Bintara, padahal apabila dibandingkan dengan pendapat narasumber cerita rakyat ini,  bahwa kehancuran Kerajaan Majapahit karena adanya perbedaan faham yang dianut oleh Raden Patah dan Prabu Brawijaya V sehingga membuat aturan sosial berubah di Majapahit dan mengakibatkan perang saudara, (3) Taste atau Selera, cerita petilasan Ki Semar menurut warga sekitar dan pendatang mengatakan bahwa Sabda Palon (Ki Semar) merupakan penasehat Prabu Brawijaya V sedangkan cerita petilasan Ki Semar menurut ceita juru kunci, bahwa Semar merupakan anak dari Sang Hyang Tunggal  yang diutus untuk mengasuh para kesatria berbudi luhur.  The purpose of this project is to observe the structure, meaning, and function of the myth about Ki Semar's Sanctuary in Srandil Mountain located at Glempang Pasir village, Adipala, Cilacap. This project used kualitative descriptive methods. The data of this project is indeed the Ki Semar's sanctuary, while the source of the data are the various stories about the myth told by the villagers. The data were collected by interviewing and documenting the sources. According to the data collected, there are four versions of story about  Ki Semar's Sanctuary. Basically, the story was built in the name of Sabda Palon as Semar and Prabu Brawijaya V. It was classified into some narative units and then into some episodes to analyze between the ceriteme and the opotitions by using Levi-Strauss' Structuralism Theory. The first version, A book entitled 'Gunung srandil dan Selok' written by Sidik Purnama, included with 3 units of narative was classified into 3 episodes.  The second version told by people included 9 units narative which were classified into 4 episodes. There are also 8 units narative told by the 'Juru Kunci' of the sanctuary which were classified into 4 episodes. At last, the story told by the villagers around the sanctuary which were classified into 9 units narative and 3 episodes. The function of the story itself were examined by using Van Pursen's theory and concluding that (1) the story has its own magic proven by how the villagers obeying the forbidden given by Ki Semar as the main character of the story, and (2) it gives a life guarantee to the people who believe in the Ki Semar's priciple in spiritual. Besides the function,the writer also did Hermenuetik analysis by Hans-Georg gadmer to the story and found that (1) the meaning of a mountain symbol for Javanese is a sanctuary, (2) the meaning of Sensus Comunis in the application of the story has a close relation with the falling of Majapahit by Demak Bintara palace, yet the falling of Majapahit was actually because of the different principles between Raden Patah and Prabu Brawijaya V which later became the cause of Majapahit Civil War, (3) The meaning of taste in this story can be concluded that there are two impersonation of Ki Semar, they are as Sabda Palon (according to the villagers), and as the child of Sang Hyang Tunggal who were told to take care of the soldiers (according to the Juru Kunci).

scholarly journals MARO TRADITION IN BANYUMAS COMMUNITY

2020 ◽  
Vol 18 (2) ◽  
pp. 257-270
Author(s):  
Rahmini Hadi
Keyword(s):  
Social Economy ◽  
Profit Sharing ◽  
The Other ◽  
Social Solidarity ◽  
Literary Studies ◽  
Counting System ◽  
The People ◽  
Net Profit ◽  
Harvesting Process ◽  
Islamic Values

This article discusses the Maro tradition of Banyumas commu- nity, whose existence is endangered by the modernization. Maro is a tradition dealing with agriculture profit share between a landowner and the cultivators by dividing the harvest into two equal parts, half is for the landowner, and the other half is for the cultivator. Maro is commonly applied for dividing the net profit, i.e. the amount of harvest minus the expenses of plantation processes. This tradition enables the low social- economy class to survive as they get the fair benefit for their efforts. The data of this research were collected through interviewing the people en- gaged in the Maro tradition as well as literary studies from previous re- searches related to the topic. This research finds that maro tradition in Banyumas has been popular since the arrival of tarekat in this region. The lands owned by kyai were rented to the cultivators whose payment is given in the form of profit-sharing, called Maro. With such a system, the profit is shared fairly to the cultivators who have done a lot of effort in producing rice. This system meets Islamic values, which emphasize profit sharing based on efforts and work performances. The landowners give freedom to the cultivators, and the net harvest obtained is divided equally between the two parties. Maro system, which was carried out with an oral contract, is considered not to burden the cultivators because of the clear counting system and easy procedures. Social solidarity is also formed in this tradition, it employs people to help the planting and harvesting process, called sambatan.

Case Study: Needs-Based Technology Assessment and Essential National Health Research: Experience in the Philippines

1995 ◽  
Vol 11 (4) ◽  
pp. 695-699
Author(s):  
Tessa L. Tan-Torres
Keyword(s):  
Decision Making ◽  
National Health ◽  
Technology Assessment ◽  
Health Research ◽  
The Philippines ◽  
The Other ◽  
Research Experience ◽  
The People ◽  
The Difference

AbstractEssential national health research (ENHR) ensures that health research will be undertaken in priority areas defined by the people and will be used in decision making. Needs-based technology assessment (NBTA) is anchored on the ENHR philosophy. Two case studies are presented, one illustrating a successful application of NBTA and the other a failed approach. Reasons for the difference in success are examined.

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