scholarly journals Moko Symbolization As Socio-Religious Harmony of Alor Society in East Nusa Tenggara

2021 ◽  
Vol 6 (02) ◽  
pp. 181-198
Author(s):  
Iswanto Iswanto ◽  
Yudhi Kawanggung
Keyword(s):  
Edmund Husserl ◽  
Theoretical Concept ◽  
Musical Instruments ◽  
Customary Law ◽  
Phenomenological Method ◽  
Cultural System ◽  
Cultural Symbol ◽  
The People ◽  
Social Messages ◽  
Clan Identity

The understanding of moko is related to the identity of the Alor people. Historically, moko was brought from Vietnam and became a heirloom which was passed down from generation to generation. In practice, moko can be used as a dowry of marriage, clan identity, musical instruments, and several other uses. This study provides novelty on the moko symbolization as a socio-religious harmony of Alor society. The problem to be resolved in this research is “how does the moko symbolize socio-religious harmony in the people of Alor, East Nusa Tenggara?” The theoretical concept used in this article is Geertz’s ‘religious as the cultural system” which is paired with Epicurus' opinion about the three levels of harmony. This study used the phenomenological method of Edmund Husserl.  The results of this study are moko symbolization as a rhythmic leader of musical instruments related with social messages in the ownership it and the function of moko as a dowry of marriage. In addition, the results of the study also show that the symbolization of moko becomes a part of the harmony embodiment in the life of the Alor people. This symbolization process occurs at the level of ideas and manifests in behavior. The novelty in this research is the characteristics of the Alor community as a heterogeneous society place the symbols of a set of conventions. Moko as part of the convention symbol embodies social harmonization. This part becomes an interesting character because moko is not an original object from the Alor community, but it has been adopted as a cultural symbol. Social harmonization occurs at the level of ideas which are adhered to customary law. This really depends on the values held in society.  

scholarly journals Musik Tiup dan Upacara Adat: Kasus Pengayaan Identitas Kebudayaan Musikal pada Masyarakat Batak Toba di Kota Medan

Panggung ◽  
2016 ◽  
Vol 24 (3) ◽  
Author(s):  
Mauly Purba
Keyword(s):  
Social Process ◽  
Musical Instruments ◽  
The Other ◽  
Customary Law ◽  
Social Phenomenon ◽  
Musical Culture ◽  
Brass Instruments ◽  
Other Hand ◽  
The People

ABSTRACT Up to the 1990’s the use of the gondang sabangunan, the traditional ceremonial music ensamble of the Batak Toba people,  still played an important role in the practice of their adat (customary law) ceremonies—such as wedding and funeral ceremonies. In present time, however, the so-called musik tiup, a combination of Western brass instruments and Batak Toba traditional musical instruments, tends  to take place of the role of the gondang sabangunan in the adat ceremonies; its use is in fact countinuous. This paper aims to investigate whether or not it is a kind of  social process of  forming a new musical culture identity of the Batak Toba people in Medan. Ethnomusicological and ethno- historical approaches are used in investigating this particular social phenomenon. This research uses decriptive method and the result shows that, on one hand, the people intend to look after their ances- tors’ traditions through the practice of adat ceremonies where they use musik tiup, yet at the same time, they not only perform traditional gondang repertoires (gondang compositions) but also employ certain instruments of the gondang sabangunan ensamble. On the other hand, through the use of musik tiup the people mean to construct and  enrich their musical culture identity. Keywords: Batak Toba, musik tiup, Gondang Sabangunan, identity, adat    ABSTRAK Hingga  dekade  1990an  penggunaan  gondang  sabangunan,  ensambel  musik  seremo- nial masyarakat Batak Toba Toba di kota Medan, masih memainkan peran yang penting di dalam upacara-upacara adat, antara lain upacara perkawinan dan kematian. Namun, dewasa ini ensambel yang dikenal sebagai musik tiup, yang merupakan kombinasi alat musik tiup logam (dari kebudayaan Barat) dengan alat musik dari kebudayaan Batak Toba, kelihatannya menggantikan posisi ensambel gondang sabangunan di dalam upacara-upa- cara adat; kondisi ini berkesinambungan. Apakah ini suatu dinamika proses sosial dalam rangka pembentukan identitas kebudayaan musikal yang baru bagi masyarakat Batak Toba di kota Medan? Pendekatan etnomusikologi dan etnohistori diaplikasikan dalam hal me- mahami dan menganalisa masalah ini. Penelitian ini menggunakan metode deskriptif dan hasilnya menunjukkan bahwa di satu sisi, masyarakat berusaha menjaga kesinambungan tradisi musik leluhur mereka melalui pelaksanaan upacara adat walaupun dengan format ensambel yang berbeda (musik tiup), tetapi tetap memberi ruang kepada elemen musik dan ekstra musikal tradisi gondang Batak Toba, khususnya instrumen dan melodi gondang. Di sisi yang lain, melalui musik tiup masyarakat memberikan kontribusi pada pengayaan identitas kebudayaan musikalnya. Kata kunci: Batak Toba, musik tiup, Gondang Sabangunan, identitas, adat

Peacemaking Rituals in the Context of Natural Disaster

2016 ◽  
Vol 20 (3) ◽  
pp. 286-299
Author(s):  
Urte Undine Frömming
Keyword(s):  
Natural Disaster ◽  
Social Values ◽  
Belief System ◽  
Social Function ◽  
Reciprocal Relationship ◽  
Space And Place ◽  
Ethnographic Fieldwork ◽  
Natural Catastrophes ◽  
The People ◽  
Clan Identity

This article is based on ethnographic fieldwork in Indonesia and will raise questions about the meaning that cultures ascribe to potentially dangerous natural spaces. By tracing the mythological and ritual life of the local clans of the Lamaholot and Ngada people, one can note that the entire cosmology and belief system of the people of Flores is tightly interwoven with the religious perception of space and place. Volcanoes play a key role in this belief system because the different clans see volcanoes as places of origin, though they also have a practical social function This article emphasizes the importance of volcanoes for individual and clan identity, and their function in the ideology of association and spiritual linkage between people, ancestors, and natural features. It furthermore examines the phenomenon of public confessions of guilt. These coincide with local interpretations of natural catastrophes as a result of the failure to respect local social values and norms and to fulfil religious duties. Consequently, the article argues, the idea of a dualism between humans and nature becomes irrelevant. Within this context, their reciprocal relationship with volcanoes enables clan groups in Flores to reconcile the unpredictability of nature with the dangerous and sometimes violent aspects of society.

Murder and Manslaughter in Malawi's Traditional Courts

1974 ◽  
Vol 18 (1) ◽  
pp. 37-56 ◽  
Author(s):  
Paul Brietzke
Keyword(s):  
Customary Law ◽  
Court Decisions ◽  
Criminal Jurisdiction ◽  
The People ◽  
Objective Evidence ◽  
Administration Of Justice ◽  
The Government

In 1969, Malawi accorded extensive criminal jurisdiction to its Local or Traditional Courts, in an attempt to make the administration of justice more palatable to the Government and the people. There has been a sufficient number of Traditional Court decisions to permit a tentative analysis of the results of this experiment. A deeper study awaits the passage of time. This article is an attempt to inject some objective evidence into the debate over the desirability of courts in which lay judges apply customary law.

scholarly journals Arak-Arakan Simbol Warak Ngendog Sebagai Media Dakwah

2019 ◽  
Vol 3 (1) ◽  
pp. 55
Author(s):  
Ulfatun Hasanah
Keyword(s):  
Chinese Culture ◽  
Cultural Symbol ◽  
The People ◽  
Moral Teachings ◽  
Very High

Abstrak:Simbol Warak Ngendog merupakan kreativitas budaya Lokal yang menjadi maskot dalam arak-arakan tradisi ritual Dugderan masyarakat Kota Semarang. Warak Ngndog memiliki makna konotasi dan denotasi, yang sangat tinggi nilai-nilai filosofis yang dikandungnya. Warak Ngendog secara simbolik mencerminkan akulturasi budaya Jawa, Arab, dan Cina yang merefleksikan pesan-pesan edukatif ajaran moral Islami serta nilai harmoni kehidupan masyarakat multikultural. Interaksi sistemik ulama, pemerintah, masyarakat, ritual Dugderan, dan maskot Warak Ngendog sebagai simbol budaya berperan secara sinergis sebagai media dakwah. Hasil penelitian ini bahwa Warak Ngendog digunakan sebagai media/alat dalam berdakwah.    Abstract:The symbol of Warak Ngendog is capturing the local cultural creativity that has become the mascot in the Dugderan ritual tradition procession of the people of Semarang City. Warak Ngndog has connotation and denotation meaning, which are very high philosophical values they contain. Warak Ngendog symbolically reflects the acculturation of Javanese, Arabic and Chinese culture that reflects the educative messages of Islamic moral teachings and the harmony of life in multicultural societies. The systemic interaction of ulama, government, society, Dugderan rituals, and the mascot of Warak Ngendog as a cultural symbol play a synergistic role as propaganda media. The results of this study that Ngarakog Warak is used as a medium / tool for da'wah

scholarly journals HAK ATAS TANAH ADAT DAN PERMASALAHANNYA

GANEC SWARA ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 120
Author(s):  
WAYAN RESMINI
Keyword(s):  
Human Life ◽  
Customary Law ◽  
Religious Leaders ◽  
Educational Approach ◽  
Economic Rights ◽  
Positive Law ◽  
The People ◽  
Land Disputes ◽  
Objective Understanding ◽  
Customary Land

Land for human life contains a multidimensional meaning, both in terms of social, economic, political and sacred aspects. Because it has a multidimensional meaning, unquestionably every person who owns land will defend his land in any way if his rights are violated.     Land disputes are not a new thing happening in the community. But the dimension of disputes is increasingly widespread in the present, including customary land in its development also has a new value, besides as a means of production, also as a means to speculate (economy) that land has become a commodity where economic transactions take place with expectations of margin (financial) trade in exchanged commodities.     Issues of customary land with a formal juridical approach will not achieve effective results. Law not merely customary is expected to overcome land problems that are so complex and too related to the application of existing laws and regulations. This is needed support with various efforts to ensure the fulfillment of the economic rights of the people, so that at least similar demands can be minimized in the future. In addition, a synergy of positive law in the land sector is needed with customary law in the community, namely (1) an objective understanding of State land, communal land and land rights is needed in the context of customary law and positive law. (2) The approach taken is a persuasive-educational approach and not imposing unilateral will. (3) the need for a cultural religious approach, which can be implemented through three (3) leadership elements, namely traditional leaders, religious leaders, and formal leaders who truly understand traditional law and positive law (UUPA and implementing regulations)

scholarly journals The role of forest in the knowledge production of traditional medication in Tejang Village Sebesi Island, South Lampung

2021 ◽  
Vol 917 (1) ◽  
pp. 012023
Author(s):  
V B L Sihotang ◽  
P Semedi ◽  
A Triratnawati
Keyword(s):  
Knowledge Production ◽  
Traditional Healer ◽  
Traditional Healers ◽  
Musical Instruments ◽  
Public Welfare ◽  
Production Data ◽  
Literature Study ◽  
Medication Knowledge ◽  
The People

Abstract Forest has a crucial role in elevating public welfare. It provides various products such as food, beverages, clothes, residence, musical instruments, and medicines. The medicines originated from the forest could act as the supplier for livelihood particularly for a traditional healer. The traditional healer is one of the health treatments sources for the people of Sebesi Island. For traditional healers, the forest is also beneficial in the knowledge production of traditional medication. This study purposes to examine the role of the forest in knowledge production carried out by traditional healers and identify the patterns of knowledge production. Data collection was done through interviewing, involving four traditional healers in Tejang Village, Sebesi Island, South Lampung. Another method was literature study related to the roles of forests in traditional medication and knowledge production. The knowledge production process can occur through giving agents, both human and non-human ones, namely teachers, family members, books, and dreams. The interaction between those healers with the forest also resulted in the medication knowledge. The role of the forest in the knowledge production of traditional medication is that it transforms into a place for semedi or meditation when doing ngelmu, knowledge sources about medication, and the place for the existence of medicinal plants.

scholarly journals BENTUK PENYAJIAN TARI LUKAH GILO DI MASYARAKAT SIJUNJUNG, SUMATERA BARAT

JOGED ◽  
2019 ◽  
Vol 10 (1) ◽  
pp. 73-90
Author(s):  
Devi Kurnia Santi
Keyword(s):  
Cultural History ◽  
Main Property ◽  
Musical Instruments ◽  
Customary Law ◽  
The Arts ◽  
Three Stages

Tari Lukah Gilo merupakan salah satu kesenian yang hidup dan berkembang di Sijunjung, Sumatera Barat yang syarat dengan kekuatan supranatural dan unsur magis. Tari ini menggunakan lukah (bubu) sebagai properti utamanya. Pada dasarnya, tarian ini berupa kontrol atau pengendalian lukah (bubu). Keunikan pada tarian ini terletak pada  properti lukah yang dapat menari dan bergerak sendiri setelah dibacakan mantera oleh kulipah, sehingga lukah tersebut akan melompat dan juga menari tanpa digerakkan oleh seseorang.    Masalah dalam penelitian ini adalah bentuk penyajian tari Lukah Gilo di masyarakat Sijunjung, Sumatera Barat. Dalam membedah masalah yang ada, penelitian ini menggunakan metode deskripsi analisis dengan menggunakan pendekatan antropologi sebagai konteks dalam melihat keberadaan tari Lukah Gilo, yang dipengaruhi oleh aspek sosial, budaya, sejarah, latar belakang dan masyarakat pendukungnya. Untuk membedah bentuk penyajian tari dengan melihat analisis bentuk penyajian tari Lukah Gilo melihat tiga tahap proses pertunjukan, yaitu (1) proses persiapan yang meliputi mempersiapkan lukah, lukah direndam, lukah dipakaikan baju dan dirias, (2) pelaksanaan atau pementasan dipimpin oleh kulipah dengan menghadirkan jin untuk meng-gilo-kan lukah, (3) penutup untuk mengembalikan para jin ke tempat semula saat dipanggil.   Berdasarkan hasil yang diperoleh, penyajian tari Lukah Gilo menarik dikarenakan tarian ini tidak hanya berfungsi sebagai hiburan, akan tetapi juga untuk menguji ketangkasan dari anak-anak muda dan masyarakat Minang dalam mengontrol lukah yang sudah diberi mantera. Bentuk penyajian juga telah mengalami banyak perkembangan, terlihat pada penggunaan kostum dan alat musik sebagai iringannya. Meskipun bertentangan dengan agama Islam, namun tari Lukah Gilo tetap berada pada undang-undang adat, yaitu adat nan diadatkan sebagai warisan nenek moyang, dan  tidak bertentangan dengan falsafah adat Minangkabau “Adat basandi syarak, syarak basandi kitabullah”.   Lukah Gilo dance is one of the arts that is alive and thriving in the Sijunjung, West Sumatera that terms with supernatural powers and magical elements. This dance used lukah (bubu) as its main property. Basically, this dance form’s the control of lukah (bubu). The uniqueness of this dance lies in lukah’s property who’s can dance or moves on its own after the spell was recited by kulipah.   The problem in this research is a presentation form of Lukah Gilo dance in Sijunjung society, West Sumatera. In dissecting the problem, this research using the method of the description of the analysis with the use of anthropology approach as context in view of the existence of the Lukah Gilo dance which is influenced by social, cultural, history, background, and community supporters. To dissect the form of the presentation of dance by looking at the analysis of the presentation form of Lukah Gilo dance sees three stages of the show process, (1) the preparatory process which includes preparing lukah, soaked the lukah, lukah wearing costume and applied makeup, (2) the implementation or performance is led by kulipah for presenting jin, (3) cover to restore the jin to the original place when called.   Based on the results obtained, presenting of Lukah Gilo dance are interesting, because the dance is not only serves as an entertainment, but also to test the agility of young kids and Minang’s society in controlling lukah already given a mantra. The presentation form also has undergone many developments, looks at the use of costume and musical instruments as accompaniment. Although contrary to Islam religion, but Lukah gilo dance remains on customary law, there is adat nan diadatkan  as the inheritance of the ancestors, and doesn’t conflict with the Minangkabau philosophy “adat basandi syarak, syarak basandi kitabullah”.   

scholarly journals Penyelesaian Sengketa Perbatasan Darat di Segmen Bidjael Sunan – Oben antara Indonesia dan Timor Leste

2020 ◽  
Vol 5 (2) ◽  
pp. 252
Author(s):  
Dewa Gede Sudika Mangku
Keyword(s):  
International Law ◽  
Indigenous Peoples ◽  
East Timor ◽  
Customary Law ◽  
Normative Study ◽  
Law System ◽  
The People ◽  
Boundary Disputes ◽  
Timor Leste ◽  
West Timor

This study aims to analyze the settlement of land border disputes in the Sunan-Oben Bidjael Segment between Indonesia and Timor Leste based on international law. This research is a normative study that uses a statutory editor. The results of this study indicate that both Indonesia and Timor Leste have formed a Joint Border Committee as a forum for resolving land boundary disputes which was then continued to form the Technical Sub-Committee on Border Demarcation and Regulation (TSC - BDR) which has agreed to use the Convention for the Demarcation of Portuguese and Dutch Dominions on the Island of Timor 1904 (Treaty 1904) and Permanent Court of Arbitration 1914 (PCA 1914) as the legal basis for determining and confirming land boundaries between Indonesia and Timor Leste. Based on the 2005 Provisional Agreement Article 6 point (b), which implies that local communities, in this case, indigenous peoples / traditional leaders at the borders are given space to be involved in the dispute resolution process that occurs on the border of the two countries by promoting peaceful and non-violent methods in accordance with Article 8 Provisional Agreement 2005. Whereas the people who inhabit West Timor (Indonesia) and the people who live in East Timor (Timor Leste) have the same socio-cultural background, so it can be ascertained that the customary law system that applies in these two groups of people the same. The substance of the customary law can regulate land issues, as well as the boundaries of customary territories, the potential for customary leaders to actually play a negotiating role to resolve these problems.

scholarly journals Kanmani Gunasekaranin Vandhaarankudi Puthinam Kattum Sadangugal

2021 ◽  
Vol 3 (S-1) ◽  
pp. 203-212
Author(s):  
Sabarinathan M
Keyword(s):  
Economic Crisis ◽  
Musical Instruments ◽  
Newborn Baby ◽  
Good Growth ◽  
Human Being ◽  
Male And Female ◽  
The People ◽  
Cradle To Cradle

Man has lived by various rituals since before he tried to live a civilized life. As civilization grows, all living beings are living their lives trapped within the triad of 'pati, pasu, pasam'. Just as cultivation brought the lands under its control for good growth, and all weeds were all removed and well cultivated, so too for an organism to grow well, our ancestors sowed the good and destroyed the evil and led a life of living with culture. There, rituals are included and guide the lives of the people. Rituals are generally divided into two types of rituals, pleasure rituals and suffering rituals. The nature of the rituals is revealed by classifying the rituals celebrated in the festivals as rituals performed in the Mangala event and the rituals performed in the Mangala event as the rituals performed in the Mangala event. And music and drama are well developed in rituals. Due to the economic crisis at the Mangala event, musical instruments such as the trumpet were reduced, but musical instruments called 'drums' were forced into the funeral ceremonies of the Mangala event. Rituals are the color of life in every human being who lives within the confines of 'arrogance, vanity, delusion'. Women play an important role in rituals. Various rituals take place, from putting the newborn baby in the cradle to experiencing various pleasures due to karma during their lifetime and burying them in the ground. The cradle-to-cradle and naming ceremony rituals are the same for the newborn male and female. For women, the yellow bathing ceremony and bracelet events are considered to be unique to women. Wedding ceremonies and death ceremonies come and go in everyone's life and go after its reaction. According to Kanmani Gunasekara's novel 'Vandarangudi', the study reveals that people are practicing rituals and worshiping God with devotion without harming the culture.

Custom, Law, and Monarchy

2021 ◽  
Author(s):  
Marie Seong-Hak Kim
Keyword(s):  
Early Modern ◽  
Canon Law ◽  
Essential Element ◽  
Customary Law ◽  
Roman Law ◽  
French History ◽  
Legislative Authority ◽  
The People ◽  
Modern France ◽  
Internal Coherence

Ancien régime France did not have a unified law. Legal relations of the people were governed by a disorganized amalgam of norms, including provincial and local customs (coutumes), elements of Roman law and canon law that together formed jus commune, royal edicts and ordinances, and judicial decisions, all coexisting with little apparent internal coherence. The multiplicity of laws and the fragmentation of jurisdiction were the defining features of the monarchical era. A key subject in European legal history is the metamorphosis of popular customs into customary law, which covered a broad spectrum of what we call today private law. This book sets forth the evolution of law in late medieval and early modern France, from the thirteenth through the end of the eighteenth century, with particular emphasis on the royal campaigns to record and reform customs in the sixteenth century. The codification of customs in the name of the king solidified the legislative authority of the crown, the essential element of the absolute monarchy. Achievements of French legal humanism brought French custom and Roman law together to lay the foundation for the French law. The Civil Code of 1804 was the culmination of these centuries of work. Juristic, political, and constitutional approaches to the early modern state allow an understanding of French history in a continuum.

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