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.

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.

Digital Donation Platform for Nonprofit and Charity Organizations

2018 ◽  
Vol 10 (3) ◽  
pp. 14-27
Author(s):  
Fernando Almeida ◽  
Alexandre Cunha
Keyword(s):  
Open Source ◽  
Economic Model ◽  
Social Economy ◽  
Social Solidarity ◽  
The People ◽  
The Status ◽  
Volunteer Programs ◽  
Political Agents

Social economy has assumed a role of growing importance in these last decades, being seen by several entities and political agents as one of the pillars in a new sustainable economic model. Volunteer programs are multiplying, and greater coordination between the various involved actors is essential to guarantee that society's help reaches the people who need them. In this sense, a digital donation platform based exclusively on open source technologies has been proposed and developed, which simplifies the process of donation of goods to a set of causes created by social solidarity institutions. The application permits anonymous donations and allows the monitoring of the status of each donation by the donors. Additionally, usability was considered as a key element in the design of the application

scholarly journals LOCAL WISDOM OF MALAY MOSLEM COMMUNITY IN BENGKULU

2018 ◽  
Vol 2 (1) ◽  
pp. 15-26
Author(s):  
Maryam Maryam
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
Religious Aspects ◽  
Islamic Values

This paper raises forms of local wisdom in the Bengkulu Malay community in terms of the religious aspects of Islam. This local wisdom was formed through acculturation, and assimilation between the traditions of Bengkulu Malay society and Islamic values. Some forms of tradition that are still maintained by the people of Bengkulu are: Tabot, Kain Besurek, Syarafal Anam, Sekujang, Dzikir Marapulai, Aqiqah, Bakunob, Aksara Ulu / Kaganga Islamic style, Ndoa Hari Rayo, Nigo Day, Go to Hari, Nyudah, Kaiak Beterang, Pilgrimage of Ramadhan and Rayo Day, Ndoa Masuk Puasa, Temikang Cupik, Embes Apem, Central Date Ceremony and Giving Names, Inviting Seeds, and Kaji Subdistrict. These various local wisdoms in Bengkulu from the perspective of Islamic law are included in the ‘urf category which needs to be addressed critically. On the other hand, this kind of local wisdom is a cultural uniqueness that is also preserved because it has been Islamized through the process of assimilating culture and Islamic values.

scholarly journals THE OTHER SIDES OF PESANTREN: MAGICAL PRACTICES AROUND PESANTREN IN BANTEN

2021 ◽  
Vol 26 (2) ◽  
pp. 311
Author(s):  
Fahmi Irfani ◽  
Azkia Muharom Albantani ◽  
Ahmad Suhendra ◽  
Hafizhah Masnin
Keyword(s):  
Rural Areas ◽  
Social Life ◽  
The Other ◽  
Research Model ◽  
Dominant Culture ◽  
Martial Art ◽  
The People ◽  
Qualitative Descriptive ◽  
Islamic Values

This research discusses practices of the magical culture in pesantren in Banten. The research model used in this study is qualitative-descriptive. Historical studies are used to present a narrative and chronological presentation of the storyline of a discussion. Pesantren in Banten has distinct characteristics compared to other pesantren in Indonesia. Most people believe that Banten is a Province in Indonesia that is famous for its ulama, kyai, santri, and pesantren. Those stereotypes and beliefs arise because Islamic values have been rooted strongly in most Banten citizens traditionally, culturally, and ritually. One of the characteristics of pesantren in Banten is that every santri is taught magic, silat (martial art), and tasawuf knowledge. Those characteristics have always been a matter of discussion because people believe that there are practices of magic in every pesantren in Banten. Some sources mention Banten as a center for the occult sciences, as well as known as a religious region. Magical practice is still considered important for the people of Banten, especially those living in rural areas to solve practical problems in their social life. In addition, the existence of jawara (warrior) and pesantren has created its own culture that is different from the dominant culture of Banten society.

scholarly journals The Mapping of Dakwah Potencies in Supporting Rejang Lebong to be a Religious Regency

2018 ◽  
Vol 3 (1) ◽  
pp. 41
Author(s):  
Hariyatoni Hariyatoni ◽  
Hasep Saputra
Keyword(s):  
Significant Influence ◽  
Change Agent ◽  
Comprehensive Assessment ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
Islamic Values ◽  
Comprehensive Mapping

Islam is a religion of da’wah, which is a religion that advocates to followers to invite all people to believe, charity, create and organize life in accordance with Islamic values. Today, da'wah as a noble task in its implementation has not been managed professionally and measurable. On the other hand da'i has not been able to be a change agent as the ideals of Islam is rahmatan lil'âlamîn. Consequently the position of da'wah is less desirable because it has not been able to give a significant influence for the progress of the people. Therefore, comprehensive assessment and mapping of the strengths, weaknesses, opportunities and challenges of da'wah are required. This study offers the argument that a comprehensive mapping of the matter and then accompanied by professional planning and implementation of da'wah, professionally so the da'wah will be able to give influence and be a solution to various problems of people life in the current era of globalization.

scholarly journals AKULTURASI ISLAM JAWA DALAM TRADISI NYUMBANG MANTU (Studi Kasus Masyarakat Wates Semarang dengan Pendekatan Antropologi Dakwah)

2018 ◽  
Vol 37 (1) ◽  
pp. 27
Author(s):  
Safrodin Safrodin
Keyword(s):  
The Other ◽  
Anthropological Perspective ◽  
Other Hand ◽  
Social Prestige ◽  
The People ◽  
Social Obligation ◽  
Islamic Values

<p>This study aims to explain one of the embodiment of acculturation of Islamic and Javanese culture in the tradition of mantu and nyumbang mantu on Javanese society at Wates Semarang with anthropological perspective. Mantu in the tradition of the Javanese society includes mantu khitanan and mantu ngantenan. It has an important meaning in the eyes of the people. In addition to the cultural demands, in it also has the meaning of religion, custom and meaning of prestige for them, so that as much as possible they will hold a mantu though must with gotong royong. Gotong royong has long been formed in the tradition of nyumbang mantu. This tradition of nyumbang mantu is a manifestation of brotherhood and solidarity in society, as well as a social obligation accompanied by other expectations such as social prestige, social dignity and blessings. The nyumbang mantu is also a manifestation of the ta'āwun principle in a society that has been institutionalized in tradition and culture. On the other hand, the transformation of mantu from simple slametan to walīmah, which is accompanied by religious teachings [pengajian] of mantenan and religious entertainment, especially in santri society, is actually a form of acculturation of Java and Islam. This acculturation occurs as a process of strengthening to the Islamic values in society. Because, the certain values that society believes will only survive when it grows and develops into a culture in society.</p>

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.

Partnership’s Profit Sharing: Linear and Nonlinear Contracts

2019 ◽  
Vol 21 (02) ◽  
pp. 1940008 ◽  
Author(s):  
Yigal Gerchak ◽  
Eugene Khmelnitsky
Keyword(s):  
Adverse Selection ◽  
Expected Utility ◽  
Profit Sharing ◽  
The Other ◽  
Optimal Contract ◽  
Constant Amount ◽  
Net Profit ◽  
History Of ◽  
Linear And Nonlinear ◽  
High Effort

Suppose that one party proposes to another a contract for sharing an uncertain profit which maximizes the former’s expected utility, with respect to its beliefs, subject to a constraint on the latter’s expected utility, with respect to the latter’s beliefs. It turns out that the optimal contract, which we find, can be nonmonotone, as well as nonlinear, in the realized profit. To avoid the implausible lack of monotonicity, we formulate and solve a model constrained to have monotone increasing profits for both partners. If beliefs are identical, the (unconstrained) contract is shown to be monotone, and under certain conditions, linear. That might explain one famous contract from the history of jazz. If the other party can be assumed risk neutral, the linear contract reduces to the former receiving a constant amount, and the latter the residual net profit, as in the case of another famous contract from the history of jazz. Since in the type of partnerships, we have in mind the partners are always motivated to exert high effort due to other factors like reputation, our setting has no moral hazard or adverse selection, and the partnerships do not involve a large initial investment.

Komparasi Unsur Budaya (Kepercayaan) pada Masyarakat Talaga, Majalengka dan Masyarakat Nagoya, Jepang

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 306
Author(s):  
Asri Soraya Afsari
Keyword(s):  
Qualitative Method ◽  
Field Method ◽  
The Other ◽  
Survey Method ◽  
Cultural Comparison ◽  
Other Hand ◽  
The People ◽  
Descriptive Qualitative

AbstrakPenelitian ini bertujuan mengkaji perbandingan kepercayaan masyarakat Talagadi Majalengka dan masyarakat Nagoya di Jepang. Kepercayaan yang dimaksud dalampenelitian ini adalah kepercayaan yang berhubungan dengan tabu atau pamali dankepercayaan yang berhubungan dengan keberuntungan pada kedua masyarakat tersebut.Untuk mencapai tujuan tersebut digunakan metode deskripstif kualitatif. Dalam memupudata digunakan metode lapangan karena peneliti terjun langsung ke masyarakat. Disamping itu, digunakan pula metode survey melalui penyebaran daftar kuesioner. Hasilpenelitian menunjukkan bahwa bentuk kepercayaan yang berhubungan dengan tabu ataupamali pada masyarakat Talaga dan Nagoya meliputi kegiatan yang dilakukan oleh manusia.Adapun kepercayaan yang berhubungan dengan keberuntungan pada kedua masyarakattersebut berkaitan dengan binatang, benda, dan kegiatan manusia. Sampai saat ini baikmasyarakat Talaga maupun Nagoya masih memegang teguh kepercayaan tersebut.Kata kunci: kepercayaan, Talaga, Nagoya, deskriptif kualitatif, komparasi budaya.AbstractThe aim of this research is to review the comparison of belief between the society ofTalaga in Majalengka and the society of Nagoya in Japan. The intended belief on this study isthe one related with a taboo or pamali, and the belief correlated to luck on both societies. Inachieving the goal, this research uses a descriptive qualitative method. To get the data, thewriter uses a field method that he (/she) directly involves with the people. On the other hand,the writer also uses a survey method by distributing questioners. The result shows that the beliefcorrelated with the taboo or pamali of Talaga and Nagoya societies covers the activities doneby human. Also with the belief related to luck of both societies corresponds to animals, things,and human’s activities. Until now, either Talaga society or Nagoya’s still keeps those beliefs.Keyword: belief, Talaga, Nagoya, descriptive qualitative, cultural comparison.

Analisis Kontrak Ijarah

2018 ◽  
Vol 4 (2) ◽  
pp. 201-213
Author(s):  
Puji Kurniawan
Keyword(s):  
Financial Institutions ◽  
Profit Sharing ◽  
Fundamental Difference ◽  
Human Needs ◽  
The People ◽  
Islamic Financial Institutions

Humans are social creatures who need each other to socialize or to fulfill their needs, such as primary, secondary and tertiary needs. In this life there are 2 (two) groups of people, namely groups of people who are overfunded and those who are underfunded. Therefore, banks and non-bank financial institutions have emerged as intermediaries between the 2 (two) groups of the people so that the balance can occur in meeting the needs of each life. In Indonesia, there are many conventional and sharia bank and non-bank financial institutions that provide financing services to meet human needs. The fundamental difference between conventional and Islamic financial institutions is the use of the interest system which is usury in conventional financial institutions and the use of profit sharing systems in Islamic financial institutions.

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