scholarly journals Tradisi Perkawinan Kerubuhan Gunung dalam Pandangan Tokoh Masyarakat

JURISDICTIE ◽  
2017 ◽  
Vol 6 (1) ◽  
pp. 16
Author(s):  
Lailatus Sumarlin

This article aims to describe the views of community leaders Kepanjen District of Malang on mountain kerubuhan tradition and its relevance to Islamic marriage laws. Kerubuhan mountain tradition of marriage does not allow a person to get married when there are close relatives who died. For those who violate this tradition is given a moral sanction as it gets gossip. Implementation tradition closely associated with local knowledge of local communities. In the tradition of mountain kerubuhan, although Islam does not regulate the implementation of this tradition, there is the implied meaning is to be found, namely curb suppress personal ego, mutual respect, respect, and foster tolerance among fellow with'm sorry for the death of a close relative. <br />Artikel ini bertujuan mendeskripsikan pandangan tokoh masyarakat Kecamatan Kepanjen Kabupaten Malang tentang tradisi kerubuhan gunung dan relevansinya dengan hukum perkawinan Islam. Tradisi perkawinan kerubuhan gunung tidak memperbolehkan seseorang untuk melangsungkan pernikahan ketika terdapat keluarga dekat yang meninggal dunia. Bagi mereka yang melanggar tradisi ini diberikan sanksi moral seperti mendapat gunjingan. Pelaksanaan tradisi berkaitan erat dengan kearifan lokal masyarakat setempat. Dalam tradisi kerubuhan gunung, meskipun ajaran Islam tidak mengatur pelaksanaan tradisi ini, ada makna tersirat yang dapat ditemukan yaitu mengekang menekan ego pribadi, saling menghormati, menghargai, dan menumbuhkan sikap toleransi antar sesama dengan ikut berduka atas kematian saudara dekatnya.<br /><br /><br />

2016 ◽  
Vol 78 (5) ◽  
Author(s):  
Nitty Hirawaty Kamarulzaman ◽  
Selvakkumar A/L K.N. Vaiappuri ◽  
Nor Atiah Ismail ◽  
Md Azree Othuman Mydin

Understanding local knowledge towards isolated incidents is important as a means to the inclusion and participation of local people in disaster management and preparedness activities. Indeed, investigating how local people or communities in a particular area view and interact with their environment and its changes is crucial. In recent years, extreme weather phenomenon has caused havoc not only other parts of the world, but also in Malaysiawith major destructions to most lives and properties. Much research and development has focused on these global phenomena. The situation is getting alarming in Malaysia, especially along the eastern coastal area. In light of the big flood of Kelantan in 2014, this study aimed to discover the local communities’ knowledge on flood preparedness. Face-to-face interviews and a series of workshops were conducted with 15 respondents, from professionals, voluntaries, community leaders, and affected communities. The aftermath of the big flood showed that all forms of transportation were affected, lives, farm lands and properties were lost, and economic activities were grounded. Worst of all, these disasters are reported to be linked to human actions as the key cause. Thus, it is recommended that more efforts be taken to channel the information on flood preparedness from the affected communities, for future use. Besides, well-established and clear guidelines will help other relevant players like NGO, voluntaries, helpers, officers, and communities to play their roles in the most efficient way to face any disaster.    


1969 ◽  
Vol 58 (2) ◽  
pp. 193-210 ◽  
Author(s):  
Karine Gagné

Assumptions that local communities have an endogenous capacity to adapt to climate change stemming from time-tested knowledge and an inherent sense of community that prompts mobilisation are becoming increasingly common in material produced by international organisations. This discourse, which relies on ahistorical and apolitical conceptions of localities and populations, is based on ideas of timeless knowledge and places. Analysing the water-place nexus in Ladakh, in the Indian Himalayas, through a close study of glacier practices as they change over time, the article argues that local knowledge is subject to change and must be analysed in light of changing conceptions and experiences of place by the state and by local populations alike.


2021 ◽  
Vol 72 (10) ◽  
pp. 1401
Author(s):  
G. T. Davies ◽  
C. M. Finlayson ◽  
E. Okuno ◽  
N. C. Davidson ◽  
R. C. Gardner ◽  
...  

We reply to the main concerns raised by Bridgewater (2021) in his response to Davies et al. (2021a), ‘Towards a Universal Declaration of the Rights of Wetlands’. We appreciate the contribution of Bridgewater (2021) to this emerging conversation and, although we disagree with some of his assessments and statements, we do not find his points to be incompatible with support for the Declaration of the Rights of Wetlands (ROW). This reply focuses on four areas of concern raised by Bridgewater (2021). First, we describe why a wetlands-specific declaration will add important value to other Rights of Nature declarations. Second, we discuss how the ROW does not detract from, but rather can contribute to and complement, existing conservation and management approaches and mechanisms. Third, we agree on the importance of weaving Indigenous and local knowledge with other knowledges and emphasise that the ROW should not be confused with or misused to undermine the rights of Indigenous peoples and local communities. Finally, we explain how legal rights can and have been granted to non-humans, including elements of Nature, such as wetlands.


2016 ◽  
Vol 44 (6) ◽  
pp. 723-729 ◽  
Author(s):  
Elizabeth Newton ◽  
Nicola Shepherd ◽  
Jim Orford ◽  
Alex Copello

Background: The psychological difficulties and emotional impacts resulting from the substance use of close relatives constitute a large, underestimated and frequently unidentified health burden. The development of primary care mental health services in response to the Improving Access to Psychological Therapies initiative provides an opportunity to investigate this in more depth. Aims: A preliminary exploration of prevalence of IAPT service-users being treated for moderate-severe depression and/or anxiety who report that they have relatives with alcohol and/or drug problems. To explore the characteristics of the sample including comparison with those without a substance misusing relative. Method: One hundred service users completed a brief questionnaire. Routine data on depression and anxiety symptoms were accessed for the full consenting sample. Descriptive statistics were used to explore the family members of substance users and differences to the rest of the sample. Results: Twenty-two of the 100 IAPT service users reported having a close relative whose use of substances was of concern to them. The group with a relative who used substances were more depressed at the beginning of treatment than the rest of the sample. Conclusions: A significant number of people seeking psychological help for depression and anxiety within IAPT services reported being concerned about a close relative who misuses substances. They may be more distressed than those without a relative who misuses substances. Further exploration is warranted but preliminary findings indicate that this is an important research area with significant clinical implications.


2017 ◽  
Vol 2 (2) ◽  
Author(s):  
Khotimatus Sholikhah ◽  
Sulhatul Habibah ◽  
Khoirotun Ni'mah

Indonesia Society is currently faced with a moral crisis, whether it occurs in young children, adults up to the parents. Morale is greatly needed by the community, in the form of religious humanist communities that are far from the attitude of rebellion, criminality, and selfishness. However, the reality as it is still far from the expectations of society. This is due to many things one of which is a lack of awareness in education, parenting parents are not good, and the bad environment. This is contrary to the notion of humanistic education. Humanistic Education upholds human values capable mencipkan dynamic society there is no issue that destroys human dignity. In this case, the author want to learn about the development of the religious humanist education in the community. The point of this study was Tegalrejo Datinawong district, Tripe regency, Lamongan. Community development humanist religious: first, the people who develop humanity values (honesty, compassion, fairness and mutual respect) and remain in a religious framework in accordance with religious values (habluhablum, hablu minal nature and habluminallah), Second, deciding religious humanist communities were starting from community leaders or leaders who were in the village Tegalrejo, among other village leaders, clerics, religious teacher/cleric as a motivator. Third, measures to develop human society among other religious communities develop positive values, teach moral message to the community, until finally awakened humanist and religious communities.


2021 ◽  
Vol 22 (7) ◽  
Author(s):  
LEILA LANDICHO ◽  
Maria Theresa Nemesis Ocampo ◽  
Rowena Esperanza Cabahug ◽  
Maryanne Abadillos ◽  
Russel Son Cosico ◽  
...  

Abstract. Landicho LD, Ocampo MTNP, Cabahug RED, Abadillos MG, Cosico RSA, Castillo AKA, Ramirez MAJP, Laruan KA. 2021. Local knowledge and practices towards the ecological restoration of selected landscape in Atok, Benguet, Philippines. Biodiversitas 22: 2785-2794. This study argues that local ecological knowledge and practices contribute to forest conservation and management efforts. This argument is based on the research conducted in upland communities in Atok, Benguet, Philippines. Interviews, farm visits, and focus group discussions revealed that the local communities have been dependent on the forest resources within the watershed in their agricultural production activities. These local communities employed their knowledge and practices towards restoring the ecological state of the watershed. These include the integration of trees on the farm, planting of Alnus japonica for soil and water conservation, the establishment of structural soil and water conservation, maintenance of communal forests, and awareness building among the youth on forest conservation and management. A moderate level of biodiversity and evenness index were in the conservation of giant tree ferns. A very low (0.9718) diversity index and a very high (0.825) evenness index were recorded in the farm lots, while a very low (0.437) diversity index and moderate (0.421) evenness index were measured in the communal forests. On the other hand, high soil organic matter contents of 6.49% and 5.86% were recorded both at the community and farm lots, respectively. Results imply the need to sustain the use of local knowledge and practices in combination with the technological interventions from academia and research institutions to enhance the ecological restoration of forest landscapes.


2019 ◽  
Vol 29 (14) ◽  
pp. 2084-2095 ◽  
Author(s):  
Linda Sellin ◽  
Tomas Kumlin ◽  
Tuula Wallsten ◽  
Lena Wiklund Gustin

Research considering the basis for mental health nurses wanting to enable recovery among people who suffer from suicidal behavior is sparse. The aim of this study is to explore and evaluate how a new recovery-oriented caring approach (ROCA) was experienced by a suicidal patient in a context of close relatives and nurses. A single-case study with a qual-quan mixed-method design was chosen. Participants were recruited from a psychiatric clinic in Sweden and consisted of one patient, one close relative to the patient, and three nurses. The results reveal that the ROCA enabled the patient to narrate, bear experiences of hopelessness, and ask for support, rather than view suicide as the only possible solution. ROCA has the potential to support patients, relatives, and nurses to develop a common language, considering the patient’s life situation and struggles and to use this as a source for the patient’s individual care planning.


Author(s):  
Mihoko Sakurai ◽  
Devinder Thapa

Existing literature argues that taking a holistic approach to disaster management is important for organizations in building resilience. Theoretical underpinnings to achieve a holistic understanding, however, is lacking. This article applies the notion of an ecosystem as a holistic lens to understand complex disaster management. The paper reports two case studies from Japan and Nepal to illustrate how an ecosystem works during a disaster. The theoretical framework of information ecology is used in analyzing the cases. Based on the findings, the study shows three interconnected mechanisms that can build resilience of an ecosystem in a disaster management context, namely (1) coevolution, (2) collaboration, and (3) embeddedness of local knowledge. The authors argue that coevolution is a key to respond to constantly changing situations during a disaster. To accomplish ecosystem coevolution, creating a collaboration system with governments and local communities and embedding local knowledge into the system are essential. Furthermore, digital tools can play a critical role in the coevolution process.


ESOTERIK ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 59
Author(s):  
Thiyas Tono Taufiq

<p>This study aims to see the wisdom of the coastal community of fishermen in coastal Banyutowo in growing responsibility to the environment (sea). The village of Banyutowo is one of the villages in Dukuhseti, Pati, Central Java. This research uses qualitative method that oriented to the result of observation, documentation, and in-depth interview with the informants in Banyutowo. The data are then classified and analyzed using an ethnoecological approach, which aims to examine local knowledge about the interaction of local communities with their environment. The results of this study indicate that the culture of the fisherman communities and solidarity of coastal communities of Banyutowo formed by the ritual of <em>sedekah laut, </em>and other tradition. The tradition is believed to be a local tradition that can not be eliminated. The meaning of <em>sedekah laut</em> to the coastal people of Banyutowo is not only a cultural ritual, but as a means to obtain salvation and maintain a natural balance. In addition, the values contained in <em>sedekah laut</em> rituals, including religious values (spirituality), social, economic, and education.</p>


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