scholarly journals Hubungan Agama dan Budaya pada Masyarakat Gampong Kereumbok Kabupaten Pidie, Provinsi Aceh

2020 ◽  
Vol 22 (2) ◽  
pp. 85
Author(s):  
Muhammad Muhammad

This research paper (article) aims to reveal the correlation between religion and culture of “Keureumbok village” community based on the theory proposed by Geertz. The researcher investigated the paradigm displayed through an interpretive anthropological context to pinpoint religion as a system consisting of various symbols that have meaning. According to Geertz, religion is labeled as a system of symbols that exists and constructs cultural patterns, which in turn can form a model. In other words, religion is a model for reality (truth), which can only be perfectly and precisely acquired through interpretations. An interpretative method is a way that socially presents and scrutinizes empirical data about the real truth (reality), or social fact. The more sources can be collected, the higher the trust will be earned. In the case of religion and culture in the lay community of “Keureumbok village” in Aceh, the researcher viewed that the link was more closely related.  It is found that “Keureumbok” people rely more on religious symbols, which are the manifestations of cultural elements. People, who previously value religion, instead decide to blend in religious life to avoid being shunned from the community to such an extent that religion and culture are interconnected in Aceh. Surprisingly, cultures dominantly play a role in society than in religious values. AbstrakArtikel ini bertujuan melihat kaitan agama dan budaya pada masyarakat Gampong Keureumbok berdasarkan teori yang diungkapkan oleh Geertz. Peneliti mengkaji kerangka pemikiran yang ditampilkan melalui konteks antropologis interpretatif. Untuk memahami agama sebagai suatu sistem yang terdiri atas berbagai simbol yang mempunyai makna. Menurut Geertz agama dideskripsikan sebagai suatu sistem simbol-simbol yang ada dan membuat pola-pola budaya, yang pada gilirannya dapat membentuk model. Dengan kata lain, agama adalah model untuk realitas hanya dapat diperoleh dengan baik dan tepat melalui cara-cara interpretasi. Metode interpretatif adalah sesuatu cara yang menyajikan dan menjelaskan data empiris secara sosial mengenai kenyataan yang  sesungguhnya (realitas), social fact (fakta sosial). Semakin banyak sumber laporan maka akan muncul kepercayaan yang tinggi terhadap laporan tersebut. Refleksi penulis dalam kasus agama dan budaya pada masyarakat awam di Keureumbok Aceh, lebih erat kaitannya. Penulis menemukan bahwa masyarakat Keureumbok lebih percaya pada symbol agama yang merupakan manifestasi dari unsur budaya. Masyarakat yang sudah memahami agama justru memilih melebur dalam kehidupan keagamaan, agar tidak dikucilkan dari kelompok masyarakat, sehingga di Aceh agama dan budaya saling terkait dan bahkan lebih dominan budaya yang berperan dalam masyarakat dari pada nilai-nilai agama.  

2009 ◽  
Author(s):  
Felecia Arlene Lee ◽  
Rhonda Lewis-Moss ◽  
Jamilia Sly ◽  
Shani Roberts

2020 ◽  
Author(s):  
Ciara Greene ◽  
Gillian Murphy

Previous research has argued that fake news may have grave consequences for health behaviour, but surprisingly, no empirical data have been provided to support this assumption. This issue takes on new urgency in the context of the coronavirus pandemic. In this large preregistered study (N = 3746) we investigated the effect of exposure to fabricated news stories about COVID-19 on related behavioural intentions. We observed small but measurable effects on some related behavioural intentions but not others – for example, participants who read a story about problems with a forthcoming contact-tracing app reported reduced willingness to download the app. We found no effects of providing a general warning about the dangers of online misinformation on response to the fake stories, regardless of the framing of the warning in positive or negative terms. We conclude with a call for more empirical research on the real-world consequences of fake news.


2017 ◽  
Vol 3 (2) ◽  
pp. 184
Author(s):  
Sari Herleni

This article describes about the figure of children world in a short story “Anggrek Rara” written by Ina Inong, by connecting the social structure in the text and in the real life. After analyzing the social structure in the story, it is found that the plot of this story was the progressive plot, the background was from the social fact that came from inner house and outer house, otherwise the central character were Rara and Bunda. By analyzing social structure of text, it was found that a family (home) is the serious and formal environment while outer house is free and non formal. The result of the research showed that the children short story “ Anggrek Rara” was expected to give the figure outlines of the children world.AbstrakPenelitian ini membahas tentang gambaran dunia anak dalam cerita pendek anak “Anggrek Rara” karya Ina Inong dengan menghubungkan struktur sosial teks dalam karya dan struktur sosial teks dengan realitas. Melalui analisis struktur sosial dalam karya terungkap bahwa alur cerita ini merupakan alur lurus, latar terdiri dari fakta sosial yang bersumber dari rumah dan di luar rumah, sedangkan tokoh Rara dan Bunda adalah tokoh sentral. Melalui analisis struktur sosial teks dengan realitas terungkap bahwa keluarga (rumah) merupakan lingkungan yang sifatnya serius dan formal, sedangkan di luar rumah bahkan bersifat bebas dan non formal. Hasil yang diperoleh dari analisis ini menunjukkan bahwa cerita pendek anak “Anggrek Rara” dianggap mampu memberikan garis-garis besar gambaran kehidupan dunia anak.


RELIGIA ◽  
2017 ◽  
Vol 20 (1) ◽  
pp. 85
Author(s):  
Muhamad Rifa'i Subhi

Islam teaches the difference in someone's level of religiosity. The level of human religiosity can change from one moment to another. Humans have evolved a religious life. Including human experience in adulthood elderly in life and face the problems of life. This study focused on the real description of the attitude of religiosity which is owned by the elderly. The study was taken from the students at the boarding school Elderly Islamic boarding school (Pesantren) of Roudlotul Muta'allimin Dracik Kramat Batang. The research method used descriptive qualitative approach to straight dialogue (interview) of the respondents, namely the students of Elderly Islamic Boarding School (Pesantren). The study results showed that each of the students have the different religious involvement in filling elderly period (retirement). The involvement includes Ritual Involvement, Ideological Involvement, Intellectual involvement, experimental involvement, and consequential involvement.


2018 ◽  
Vol 5 (1) ◽  
pp. 42-55
Author(s):  
Dhimas Setyo Nugroho

ABSTRAK Masyarakat Dusun Nglepen pada awalnya adalah masyarakat pedesaan yang mayoritas menggantungkan mata pencaharian sebagai petani. Setelah bencana gempa bumi 5,9 skala richter yang menimbulkan kerusakan parah pada Sabtu 27 Mei 2006, Dusun Nglepen direlokasi ke wilayah lain, dibangun dengan bangunan rumah tahan gempa berbentuk kubah (dome). Keunikan desain rumah dome justru menjadi daya tarik desa wisata yang sangat diminati. Disisi lain, peralihan sosio-kultural masyarakat Dusun Nglepen menjadi masyarakat pariwisata sangat menarik untuk diamati. Artikel ini menyajikan gambaran tantangan dalam pengembangan Community Based Tourism Dusun Nglepen yang dikaji berdasarkan teori partisipasi masyarakat melalui analisis deskriptif kualitatif. Hasil menunjukan bahwa semakin tinggi partisipasi warga, maka semakin tinggi dampaknya tehadap masyarakat. Dampak yang ditemukan cenderung bernilai positif bagi masyarkat baik secara ekonomi maupun sosial budaya. Selanjutnya dampak positif yang dirasakan masyarakat cenderung mempengaruhi tingkat partisipasi dalam pengembangan pariwisata. Kata kunci : Community-Based Tourism, Desa Wisata, Partisipasi Masyarakat ABSTRACT In the beginning, the community of the village dwellers that worked as a farmer. After the disastrous earthquake of a 5.9 magnitude earthquake that caused severe damage on Saturday, May 27, 2006, the village relocated to other areas, houses constructed with earthquake resistant with the shape of a dome (dome). The uniqueness of the design of the House, thus becoming an attraction. On the other hand, the transition of social-cultural into tourism community is very interesting to observe. This article presents an overview of the challenges in the development of community-based tourism, based on the theory of community participation through a descriptive qualitative analysis. The results showed that the higher the participation of citizens, then the higher the impact on the community. The impact positive for society, both economically, socially and culturally. In addition, the positive impact affected the level of community participation in tourism development. Key words : Community-Based Tourism, Tourism Village, Community Participation


Author(s):  
Heny Perbowosari

<p><em>Mandhasiya</em> tradition is one of the local wisdom that is still carried out by the Gumeng Village community in Jenawi District, Karanganyar Regency. This tradition is believed by the community as a sacred and religious meaning, so the community is still encouraged to carry out this ritual. This study aimed at describing the reasons of Gumeng villagers to keep maintaining the <em>Mandhasiya</em> tradition, especially the local wisdom value of the <em>Mandhasiya</em> Tradition in the study of Hinduism education in Gumeng Village, Jenawi District, Karanganyar Regency and the implications of the <em>Mandhasiya</em> tradition toward Hindu communities in Gumeng Village, Jenawi District, Karanganyar Regency.</p><p>This study used a qualitative method with a socio-cultural phenomenology approach. The primary data were collected by direct observation and interviews, while the secondary data by the exploration of journals, research results, and relevant literature sources. The results of this study concluded that 1) The reason to keep maintaining the <em>Mandhasiya</em> tradition by the Gumeng village community in Jenawi Subdistrict, Karanganyar Regency because of the desire to preserve the Javanese culture, ask for salvation to the Almighty God, maintain harmony among people, as well as trust in myths 2) <em>Mandhasiya</em> tradition have values of local wisdom based on the study of Hindu religious education, they are: religious values <em>(Sraddha),</em> togetherness values <em>(Tat Twam Asi),</em> environmental preservation values <em>(Tri Hita Karana),</em> sincerity values <em>(Yajna),</em> 3) implications of the <em>Mandhasiya</em> Tradition toward the society in Gumeng village, Jenawi Subdistrict, Karanganyar Regency is strengthening the community religiosity, strengthening solidarity, being involved in collective worship, and creating community welfare.</p>


Author(s):  
Cao Van Duc ◽  
Nguyen Thi Thai Tran

The belief related to plants is one of the human's earliest cultural patterns. In Southeast Asia - one of the biggest diverse biological centers and one of the ancient world's earliest agriculture centers, approaching and tracing back the original, local cultural elements based on Ethnobotany is necessary and reasonable. The reason of sugarcanes used as a featured element to trace back the surround cultural system is that they are a local plant and was domesticated so early (with bananas and rices), as well as they link intimately to agricultural activities and fertility rites and cults. Sugarcanes were domesticated more than 10.000 years ago. The process of popularizing sugarcanes from Southeast Asia to India and over the world is also the process that sugarcanes proved cultural elements formed through their dense presence in the traditional rituals of many different cultural spaces. The similarities of these cultural elements are evidence of the unification and variety of the Southeast Asia culture. Sugarcanes were also the ambassador spreading the cultural elements from Southeast Asia to India through their roles in the seasonal activities of the native people, the fertility rites and cults, and spiritual ceremonies, ect. before the Indian were influenced by the Aryan's religions and philosophy of rescue.


2017 ◽  
Vol 4 (2) ◽  
pp. 287
Author(s):  
Nuria González Barrero

This paper aims to offer an approximation of the real situation at Madrid School of La Paz in the 18th century. It focuses on the role of the school in women’s education and instruction. We analysed the features and goals which drove the development of the School, its entrance system, the profile of the candidates, and the evolution of the tasks they were set from entering the School at an early age until they went out to get married or pursue a religious life. In addition, we analysed the jobs they did and how much they earned, the type of education they received, and the responsibility of the chaplain in girls’ education. We also explored the girls’ daily routines.


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