scholarly journals Penggunaan magic dalam politik lokal di Banten

2014 ◽  
Vol 27 (1) ◽  
pp. 14
Author(s):  
Ayatullah Humaeni
Keyword(s):  
Local Politics ◽  
Participant Observation ◽  
Field Research ◽  
Research Participant ◽  
Social Phenomena ◽  
Anthropological Perspective ◽  
Main Research ◽  
Election Process ◽  
Almost All ◽  
The Village

Village-head elections frequently become unhealthy competitions among the candidate. They employ various ways to win the election, including using magical means. This article aims to explain social phenomena occur in local politics in the use of magic village-head elections in rural Banten; particularly in two sub-districts, Ciomas and Padarincang. It tries to answer several main research questions: (1) why do the candidates make use of magic during the village election process?; (2) what kinds of magic used by the candidates; (3) How does magic influence the winning chance of village head elections? (4) and how is the process of the magic usage during the village election process?. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-interview are methods used to collect the data. Based on the result of field research, it can be concluded that almost all of the candidates in these two sub-districts made use of magic in order to win the village head elections. They visit several magicians and made use of their super natural powers for their own purposes. They believed that magical power possessed by these magicians could influence their winning chance in the village-head elections. Various fundamental reasons also become an important consideration why the candidates need to use magic in local politics process.

scholarly journals RITUAL MAGI DALAM BUDAYA MASYARAKAT MUSLIM BANTEN

2015 ◽  
Vol 13 (2) ◽  
pp. 26-52
Author(s):  
Humaeni Ayatullah
Keyword(s):  
Life Style ◽  
Participant Observation ◽  
Field Research ◽  
Research Participant ◽  
Functional Approach ◽  
Important Condition ◽  
Anthropological Perspective ◽  
Muslim Society ◽  
Library Research ◽  
Depth Interview

This article discusses various magical rituals and their meaningsfor Muslim society of Banten. How the meanings and functions of rituals; what kinds of magical rituals used and practiced by Muslim society of Banten become two main focuses of this article; besides, it also tries to analyze how Muslim society of Banten understand the various magical rituals. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-interview are the methods used to collectthe data. Performing various magical rituals for the practicians of magic in Banten is a very important action that must be conducted by the magicians or someone who learns magical sciences. Magical ritual becomes an important condition for the successfulness of magic. If they do not this, there is a belief that they will fail in obtaining the magical effects. Magical ritual should be also conducted in certain places and certain time withvarious magical formula and magical actions under the supervision of magicians. The use of these magical rituals becomes a portrait of the pragmatical life style of Bantenese society who still believes in magical powers.

scholarly journals Moral Values in Religious Myths of Bantenese Society

2018 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
Ayatullah Humaeni
Keyword(s):  
Participant Observation ◽  
Field Research ◽  
Research Participant ◽  
Moral Values ◽  
Anthropological Perspective ◽  
Library Research ◽  
Depth Interview ◽  
And Function

Abstract This article discusses moral values in various religious myths spread on several areas of Banten. How Bantenese society undertands and believes in  religious myths that spread out and are still maintained from generations to generations becomes one of the main focuses of this article; besides, it also tries to analyze the meaning and functions of religious myths for Bantenese society; and the moral values contained in religious myths of Bantenese society. This article is a field research using ethnographical method based on anthropological perspective. Library research, participant-observation, and depth-interview are methodes used to collect the data. Religious myths are one of Islamic literatures that still survive in Banten up to now. For Bantenese society, religious myths are considered having moral message and moral values. Religious myths, in some cases, also play significant roles and function for Bantenese society because they frequently contain moral values. Hence, many Bantenese people still maintain and transmit these religious myths to the youg generation.  

scholarly journals KEPERCAYAAN KEPADA KEKUATAN GAIB DALAM MANTRA MASYARAKAT MUSLIM BANTEN

2014 ◽  
Vol 16 (1) ◽  
pp. 51
Author(s):  
Ayatullah Humaeni
Keyword(s):  
Oral Tradition ◽  
Participant Observation ◽  
Field Research ◽  
Research Participant ◽  
Social Institution ◽  
Functional Approach ◽  
Anthropological Perspective ◽  
Religious Traditions ◽  
Library Research ◽  
Depth Interview

This article discusses various forms, functions, and meanings of mantra (magical formula) of Bantenese. How Bantenese understands mantra, what kinds of mantra used, and how Bantenese make use of various kinds of mantra in their life become three main focuses. It is the result of a field research using ethnographic method with the descriptive qualitative design based on anthropological perspective. To analyze the data, structural-functional approach is employed. Library research, participant-observation, and in depth interview are used to collect the data. The mantra tradition in Banten is a part of verbal folklore. Mantra is a tribal sacred prayer containing supernatural powers. The Bantenese mantra is a cultural product of the syncretic elements between local belief and religious traditions. For Bantenese, mantra is one of  oral tradition treasures integrated to other cultural treasures. Its existence is still needed by Bantenese up to the present. In certain cases, the tradition of Bantenese mantra is an alternative of the traditional social institution when the formal institution is no longer able to accommodate their interests and practical needs. The use mantra for various purposes becomes a portrait of the pragmatical life style of Bantenese who still believe in magical powers.

scholarly journals BENTUK KECEMASAN DAN RESILIENSI MAHASISWA PASCASARJANA ACEH-YOGYAKARTA DALAM MENGHADAPI PANDEMI COVID-19

2020 ◽  
Vol 6 (1) ◽  
pp. 55
Author(s):  
Teuku Amnar Saputra
Keyword(s):  
Participant Observation ◽  
Field Research ◽  
Sampling Technique ◽  
Research Field ◽  
Postgraduate Students ◽  
Purposive Sampling ◽  
The Face ◽  
The Government ◽  
Almost All ◽  
Positive Outlook

Pandemi Covid-19 telah mewabah di hampir seluruh Dunia tidak terkecuali Indonesia. Kondisi ini membuat sebagian orang cemas dan bahkan panik. Potensi panik ini dapat menyerang siapapun tidak terkecuali mahasiswa. Penelitian ini bertujuan untuk melihat kepanikan dan resiliensi mahasiswa pascasarjana Aceh-Yogyakarta dalam menghadapi pandemi Covid-19. Penelitian ini merupakan penelitian lapangan (Field Research) dengan menggunakan pendekatan kualitatif. Metode penelitian menggunakan metode deskriptif analitis. Pengumpulan data dilakukan dengan observasi partisipan dan wawancara dengan menggunakan Whatsapp. Teknik pengambilan sampel dalam penelitian ini menggunakan Purposive sampling yaitu pengambilan sampel berdasarkan kriteria yang telah ditentukan oleh peneliti. Analisis data dilakukan dengan cara reduksi, penyajian dan pengambilan kesimpulan. Hasil penelitian menunjukkan bahwa mahasiswa pasca sarjana tidak menunjukkan gejala kepanikan melainkan rasa kekhawatiran terhadap pandemi Covid-19. Mahasiswa pascasarjana Aceh-Yogyakarta juga memiliki resiliensi dalam menghadapi pandemi Covid-19. Hal ini terlihat dari kemampuan mahasiswa dalam menghadapi situasi dengan tenang dan menentukan langkah yang rasional dalam berbagai tindakan serta memiliki pandangan positif dalam menghadapi tantangan yang sedang dihadapi. Adapun bentuk-bentuk resiliensinya meliputi mengikuti instruksi dari pemerintah, meningkatkan daya tahan atau imun, mengurangi akses terhadap informasi Covid-19, mengambil hikmah dari Covid-19, menyerahkan segalanya kepada Allah SWT.__________________________________________________________Covid-19 pandemic has plague almost all of the World including Indonesia. This condition makes some people anxious and even panic. This potential panic can strike anyone, including students. This study aims to see the panic and resilience of Aceh-Yogyakarta postgraduate students in dealing with the Covid-19 pandemic. This research is a field research (Field Research) using a qualitative approach. The research method uses descriptive analytical method. Data collection is done by participant observation and interviews using Whatsapp. The sampling technique in this study uses purposive sampling that is sampling based on criteria determined by the researcher. Data analysis was carried out by means of reduction, presentation and conclusion. The results showed that post graduate students did not show symptoms of panic but rather a sense of concern for the Covid-19 pandemic. Aceh-Yogyakarta postgraduate students also have resilience in the face of the Covid-19 pandemic. This can be seen from the ability of students to deal with situations calmly and determine rational steps in various actions and have a positive outlook in facing the challenges being faced. The forms of resilience include following instructions from the government, increasing endurance or immunity, reducing access to Covid-19 information, taking wisdom from Covid-19, giving everything to Allah SWT.

The Informant as Resolute Overseer

2002 ◽  
Vol 29 ◽  
pp. 231-255 ◽  
Author(s):  
Jeffrey Kaufmann
Keyword(s):  
Participant Observation ◽  
Field Research ◽  
Research Participant ◽  
Ethnographic Research ◽  
Host Family ◽  
Long Period ◽  
Access Channel ◽  
Wide Line ◽  
Participant Observer

In this paper I take into account informants who oversee fieldworkers in local arenas. My intention is not to question the importance of participant-observation as the hallmark of field research but to elevate the recognition of informants in fieldwork. The argument centers on local overseers who are integral to participant-observation by controlling more of what the researcher observes, and with whom one participates, than they are usually given credit for in the literature. I intentionally use “overseer” rather than the usual “gatekeeper” label to convey a strong sense of informant involvement in ethnographic research (cf. Ellen 1984 where “gatekeeper” is used to describe a range of actors who control access, channel activities, and so on). The case study is drawn from my experiences with a host family in southwest Madagascar with whom I lived for 10 months in 1997.There are different ways of representing informants in the literature. One way is to draw a wide line between informant and participant-observer. Informants are defined as local people who willingly provide information to participant-observers. Participant-observers are non-locals involved in intense interaction with members of a community over a long period such as a year. The two are not to overlap. Evans-Pritchard found informants vital to his Azande research, participant-observation central to his Nuer fieldwork. “Azande would not allow me to live as one of themselves; Nuer would not allow me to live otherwise. Among Azande I was compelled to live outside the community; among Nuer I was compelled to be a member of it” (Evans-Pritchard 1940:15). This tradition, of treating each as a separate method, is widespread (see, for example, Bernard 1995:136-79; Casagrande 1960; Ellen 1984; Freilich 1970:541; Herskovits 1955:376; Jackson 1997:188; Malinowski 1961:1-25; Pelto and Pelto 1973:242-43; Spradley 1980:177).

scholarly journals FORMATION OF THE MUGHAM SINGING SCHOOL IN AZERBAIJAN (LATE 19TH – FIRST HALF OF THE 20TH CENTURIES)

2021 ◽  
Vol 17 (1) ◽  
pp. 222-235
Author(s):  
Aneta Strzemżalska
Keyword(s):  
Classical Music ◽  
Participant Observation ◽  
Initial Period ◽  
Field Research ◽  
Research Participant ◽  
Vocal Performance ◽  
Development Programs ◽  
State Institutions ◽  
Concert Halls ◽  
National Music

Mugham plays a significant role in the national culture of modern Azerbaijan. Considering this fact, this article describes the initial period of the formation of the Azerbaijani mugham singing school, that is, the end of the 19th – the first half of the 20th centuries. Based on the results of field research (participant observation, and also interviews in Russian and Azerbaijani languages ​​with representatives of the musical community of the capital of Azerbaijan: performers and listeners of mugham, scientists, publicists, employees of concert halls where mugham performances take place, employees of state institutions who are responsible for development programs culture in the country), and available sources, the author of the article focuses on those socio-historical circumstances and characters that testify to the specifics of the modern singing school of mugham. Therefore, special attention is paid to two soloists and connoisseurs of Azerbaijani music: Jabbar Garyagdioglu and Bulbul. The first of them, although he grew up in the traditional environment of folklore singers, performed mughams in a new, theatrical form on the stages of concert halls. The change in the place and form of mugham performance laid the foundation for the emergence of the main genre of modern national music in Azerbaijan - mugham opera. Bulbul's merit for the formation of the mugham singing school, in turn, is that he developed an original singing technique, the specificity of which is the synthesis of modified norms of vocal performance of classical music of the Western type and folklore art, primarily mugham. Due to technical innovations, the national music of Azerbaijan, colored with a purely folk style, is not only interesting, but also understandable to a foreign listener.

scholarly journals Implementation of Pluralism Values in Indonesia and Its Relevance to The Medina Charter

KALAM ◽  
2020 ◽  
Vol 13 (2) ◽  
pp. 79-104
Author(s):  
Abdul Malik Ghozali ◽  
Ahmad Zaeny
Keyword(s):  
Field Research ◽  
Qualitative Approach ◽  
Religious Conflict ◽  
Community Leaders ◽  
Equal Rights ◽  
Religious Doctrine ◽  
The People ◽  
Almost All ◽  
The Village ◽  
Social Coherence

Violence due to religious conflict is still becoming one of the problems faced by almost all countries, including Indonesia. Religious doctrine is often understood so narrowly that it imprisons its adherents in religious exclusivism and triggers conflict. In the context of a pluralistic Indonesian society, anticipatory efforts need to be made so that violence in the name of religion can be avoided. One of the efforts is by strengthening the values of pluralism. This article examines the implementation of the values of pluralism among the people of the village of Hanura Pesawaran Lampung while looking for its relevance to the values of pluralism that exist in the Medina Charter. This study is a field research using a qualitative approach. This study is field research using a qualitative approach. Data were obtained by observing, documenting, and interviewing community leaders in the village of Hanura. The results showed that the people of Hanura village had implemented pluralism values well. This can be seen from three indicators, namely: recognition of equal rights and obligations, the existence of social coherence, and community tolerance. These three things are following the values of pluralism in the Medina Charter. In conclusion,  the life of Hanura villagers can be used as a  model of the implementation of the values of pluralism in society.

scholarly journals Negotiating The Space For Peace: Interreligious Tolerance And Harmony in Practice

2018 ◽  
Vol 8 (2) ◽  
pp. 132-144
Author(s):  
Muhammad Saifullah Rohman
Keyword(s):  
Participant Observation ◽  
Religious Diversity ◽  
Physical Space ◽  
Field Research ◽  
Suicide Bombing ◽  
Religious Activities ◽  
Severe Problem ◽  
Counter Narrative ◽  
The Village ◽  
Collection Methods

Nowadays, Indonesia well known as tolerance country has been facing a severe problem with the practice of intolerance act and radicalism. Recently, we were shocked by some news about a young man attacking St. Lidwina Bedog church, Yogyakarta, and the suicide bombing at three churches in Surabaya. Several innocent civilians became the victim from these actions. Besides, we can note that there was another intolerant act regarding the building of a house of worship and conflict among religious believers in some district in Indonesia. These situations indicated that actors who attempted to destroy Indonesia's unity through harmful narratives of Indonesian diversity and threaten Indonesian tolerance are ranging from ethnicity, language, to religion. This article proposes a counter-narrative for Indonesian harmony by identifying the places of house of worship and spaces of religious tolerance activities. Since the establishments of the house of worship in several places have led to a disharmony and intolerance act, this article found another story of tolerance based on a house of worship location and space of tolerance activity. Field research was conducted in Balun Village, Lamongan, where three houses of worship built neighboring in the village. These neighboring houses of worship and religious activities around support the idea called "negotiating the space of peace." The data collection methods included participant observation and interview. The findings show that religious diversity of Indonesian citizens is based on unity and peace. The neighboring houses of worships (Mosque, Church, Pura/Hinduism temple, etc.) in Lamongan, show that the tolerance among different religious believers has been there as long as Indonesian history. It is not only the negotiation in terms of physical space where the house of worship built but also non-physical space among religions and their believers, which build and strengthen the peace among them. Therefore, the peace situation and condition become the central point regardless of their background (ethnicity, religions, and language).

scholarly journals MENIKAHKAN KELUARGA BESAR: Konstruksi Relasi Sosial dalam Ritual Aruno Lahitolo Mananol

2019 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Clara Monica Anakotta ◽  
Izak Lattu ◽  
Jacob Daan Engel
Keyword(s):  
Social Integration ◽  
Social Relationships ◽  
Qualitative Method ◽  
Rites Of Passage ◽  
Participant Observation ◽  
Field Research ◽  
Rite Of Passage ◽  
Social Mechanism ◽  
The Social ◽  
The Village

Artikel ini bertujuan untuk menganalisa bentuk ritual pernikahan adat Aruno Lahitolo Mananol di Negeri Amahai, Maluku yang menentukan hubungan sosial dan integrasi budaya. Ritual pernikahan berfungsi sebagai mekanisme sosial untuk mengintegrasi pengantin perempuan ke dalam keluarga besar pengantin laki-laki. Lebih dari itu, ritual aruno lahitolo mananol mengikat secara sosial keluarga besar kedua pengantin. Berdasarkan teori The Rites of Passage Vaan Gennep (1960) penelitian ini melihat ritual pernikahan sebagai transisi dari satu tahapan ke tahapan kehidupan yang lain. Tahapan pernikahan adalah penyatuan pengantin perempuan ke dalam keluarga besar baru. Penelitian ini juga dipengaruhi oleh teori identitas sosial dari perspektif sosiologi karya Steph Lawler (2014) yang berfungsi sebagai titik berangkat untuk memahami integrasi sosial dari dua klan. Data artikel ini diperoleh dari penelitian lapangan yang menggunakan metode kualitativ melalui wawancara dan observasi peneliti. Artikel ini berkesimpulan bahwa ritual aruno lahitolo mananol menciptakan perasaan terikat pada keluarga atau orang basudara (dibaca: bersaudara) yang melampaui ikatan keluarga biologis sebagai pusat dari integrasi sosial di Negeri Amahai dan Maluku secara umum.Kata kunci: Ritual Pernikahan Adat, Kekeluargaan, Integrasi SosialThis article explores forms of marriage ritual or aruno lahitolo mananol in the Village of Amahai, Maluku that construct social relationships and social integration in the area. The marriage ritual functions as social mechanism to integrate a bride to groom’ clan (mata rumah), but more than that, aruno lahitolo mananol opens avenue for the social integration for bride and groom extensive families. Based on Vaan Gennep (1960) rite of passage theory, the research perceives the marriage ritual as transition from one stage of life to another. The stage is the incorporation state as bride become the member of new clan. Steph Lawler (2014) theory on social identity from sociological perspectives functions as the milestone to understand the social integration of two clans. Data of this article come out from a field research employing qualitative method through interview, and participant observation. The article concludes that ritual of aruno lahitolo mananol creates the sense of kinship (orang basudara) beyond biological siblinghood that central to social integration the village of Amahai and Maluku in general.Keywords: Adat Marriage Ritual, Kinship, Social Integration.

Through the Lens of Gurdjieff

2016 ◽  
Vol 11 (1) ◽  
pp. 36-52
Author(s):  
Michael Pittman
Keyword(s):  
Participant Observation ◽  
Field Research ◽  
Spiritual Transformation ◽  
Spiritual Practice ◽  
Asia Minor ◽  
Eastern Asia ◽  
The Caucasus ◽  
Successive Generations ◽  
Spiritual Conversation

G. I. Gurdjieff (c.1866–1949) was born in Gyumri, Armenia and raised in the Caucasus and eastern Asia Minor. He also traveled extensively throughout Turkey to places of pilgrimage and in search of Sufi teachers. Through the lens of Gurdjieff’s notion of legominism, or the means by which spiritual teachings are transmitted from successive generations, this article explores the continuing significance of spiritual practice and tradition and the ways that these forms remain relevant in shaping contemporary trends in spirituality. Beginning with Gurdjieff’s use of legominism, the article provides reflection on some early findings done in field research in Turkey— through site visits, interviews and participant-observation—conducted in the summers of 2014 and 2015. The aim of the project is both to meet individuals and groups, particularly connected to Sufism, that may have some contact with the influences that Gurdjieff would have been familiar with, and to visit some of the sites that were part of Gurdjieff’s early background and which served to inform his work. Considerations of contemporary practices include the view of spiritual transmission, and practices of pilgrimage, prayer and sohbet, or spiritual conversation, in an ongoing discourse about spiritual transformation.

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