scholarly journals Moral Values in Religious Myths of Bantenese Society

2018 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
Ayatullah Humaeni

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.  

2015 ◽  
Vol 13 (2) ◽  
pp. 26-52
Author(s):  
Humaeni Ayatullah

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.


2014 ◽  
Vol 16 (1) ◽  
pp. 51
Author(s):  
Ayatullah Humaeni

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.


2014 ◽  
Vol 27 (1) ◽  
pp. 14
Author(s):  
Ayatullah Humaeni

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.


Metahumaniora ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 54
Author(s):  
Erlina Zulkifli Mahmud ◽  
Taufik Ampera ◽  
Yuyu Yohana Risagarniwa ◽  
Inu Isnaeni Sidiq

Kedudukan dan fungsi bahasa sebagai alat komunikasi manusia mencakup seluruh bidang kehidupan termasuk ilmu pengetahuan antara lain terkait sejarah peradaban manusia; bagaimana manusia mempertahankan hidupnya, bagaimana manusia memperlakukan alam, bagaimana alam menyediakan segala kebutuhan manusia. Apa yang dilakukan manusia saat ini, saat lampau, dan apa yang dilakukan manusia jauh di masa prasejarah, bagaimana kondisi alam di masa-masa tersebut, apa perubahan dan perkembangannya, dapat didokumentasikan melalui bahasa, divisualisasikan kembali, lalu dipajang sebagai salah satu upaya konversai dan preservasi dalam satu institusi yang disebut museum. Penelitian ini membahas kedudukan dan fungsi bahasa dalam permuseuman. Bagaimana kedudukan dan fungsi bahasa dalam permuseuman baik dalam informasi yang disampaikan oleh pemandu wisata museumnya maupun yang terpajang menyertai benda-benda dan gambar-gambar merupakan tujuan dari penelitian ini. Metode penelitian yang digunakan adalah gabungan antara metode lapangan dan metode literatur. Hasil penelitian menunjukkan bahwa secara umum kedudukan bahasa Indonesia berada pada urutan pertama setelah Bahasa Inggris dan keberadaan kedua bahasa dalam permuseuman ini melibatkan dua fungsi utama bahasa, yakni fungsi komunikatif dan fungsi informatif.The existence and function of language  as a medium of communication covers all fields of human life including knowledge, one of them is the history of human civilization; how humans survived, how human utilized nature for their lives, and how nature provides all the necessities for humans. What humans have been doing now, what they have done in the past and far before that in the pre-history time, how the conditions of the nature at those times were and what changes as well as progresses occurred are documented using language, then re-visualized,  displayed as one of conservation and preservation acts in an institution called museum. This research discusess the existence and function of language in museums. How important the existence of a language in museums and what language functions used in museums both in informations given by the museum guides and on the displays accompanying objects and pictures are the aims of this research. The methods used are the combination between field research and library research. The results show that generally the existence of Indonesian language plays more important role than English and both languages have two main functions; communicative function and informative function.     


2016 ◽  
Vol 16 (1) ◽  
pp. 27
Author(s):  
Mohd Din ◽  
Ida Keumala Jeumpa ◽  
Nursiti Nursiti

This research aimed to study how the party`s accountability for offences committed by legislative candidates. What action that taken by a party of electoral violations and whether the party can be charged for. In the doctrine of Criminal Law known by criminal responsibility related to offenders, and in progress subject to criminal law, not only individual but institution or agency or corporation/firms. So, they should be responsible for it. It was a normative legal research, studying the principles of law related to criminal responsibility. Collecting data were done by two stages that were literature and field research. The first aimed to obtain secondary data namely, law material ;primary, secondary and tertiary. And then, the second, collecting data with an in-depth interview with certain key informant. It used a qualitative method.The result showed that party never asked for their responsibility related to offences by legislative candidates who committed election crime because the act did not rule it. The party had not take action associated with offences were done by them. Politic party as cooperation/firms ideally should take account to candidates who conducted the crime. It was a necessary regulation that managed its accountability as in cooperation. Besides, the party should give politics education and strict sanctions to them who did despicable manners. Key words: accountability, party, election of criminal act, legislative ABSTRAK Penelitian ini dimaksudkan untuk mengkaji bagaimana pertanggungjawaban partai terhadap pelanggaran yang dilakukan oleh Calon Anggota Legislatif, Apa tindakan yang diambil oleh partai terhadap pelanggaran pemilu yang dilakukan oleh Calon Anggota  Legislatif dan apakah  partai dapat dipersalahkan terhadap pelanggaran yang dilakukan oleh Calon Anggota legislatif. Hal ini dilatarbelakangi oleh karena di dalam doktrin hukum pidana dikenal adanya pertanggungjawaban pidana yang dikaitkan dengan pelaku, dan dalam perkembangannya subyek hukum pidana bukan hanya orang perorangan, malainkan juga suatu badan atau korporasi. Sehingga yang dapat dimintai pertanggungjawaban adalah juga suatu badan atau korporasi. Penelitian ini merupakan penelitian hukum normatif, yang mengkaji asas hukum yang terkait dengan pertanggungjawaban pidana, namun demikian diperlukan data lapangan sebagai pelengkap. Pengumpulan data dilakukan melalui dua tahap yaitu penelitian kepustakaan dan penelitian lapangan. Penelitian Kepustakaan (library research), untuk memperoleh data sekunder  berupa bahan hukum; primer, sekunder dan tertier. Penelitian lapangan dilakukan dengan cara wawancara mendalam (deptintevew) dengan narasumber yang ditentukan. Data yang terkumpul baik dari hasil penelitian lapangan maupun dari penelitian kepustakaan dianalisis dengan menggunakan metode kualitatif. Hasil penelitian menunjukkan bahwa Partai tidak pernah dimintai pertanggungjawaban sehubungan dengan pelanggaran yang dilakukan oleh calon anggota legislatif yang melakukan tindak pidana Pemilu, karena Undang-undang  tidak mengatur pertanggungjawaban Partai terhadap tindak pidana yang dilakukan oleh calon anggota ligeslatif. Partai tidak pernah melakukan tindakan terkait dengan calon legislatif yang melakukan pelanggaran. Partai Politik sebagai Korporasi idealnya juga harus bertanggungjawab terhadap tindak pidana yang dilakukan oleh calon anggota legislatif. Diperlukan regulasi  yang mengatur pertanggungjawaban partai terhadap tindak pidana yang dilakukan oleh Calon anggota legislatif sebagaimana pertanggungjawaban dalam tindak pidana korporasi. Di samping itu, hendaknya partai melakukan pendidikan politik kepada anggotanya dan memberikan sanksi tegas kepada anggota partai politik yang merlakukan perbuatan yang tercela. Kata Kunci: Tindak pidana Pemilu


2017 ◽  
Vol 25 (1) ◽  
pp. 253
Author(s):  
Cucu Nurjamilah

<p class="ABSTRACT"><span lang="IN">In the context of da</span><span lang="EN">’</span><span lang="IN">wah management, the functions of the </span>mosque <span lang="IN">are not optimal yet. The activities of the masjid are only focused on the center of worship, religious activities, but have not touched the equality yet. In order to answer the problems above, the researcher used fieldwork with the method of case studies. Through an in-depth interview technique, participant observation and study of documentation found that Masjid Mujahidin Pontianak has involved women in the management of masjid, and succeeded in increasing the functions of a mosque. Involving women in the management of mosque will strengthen one dimension that is important in Islam that is Islam seriously upholds the equality of degree in various aspect, including Islam is a religion that highly responsive gender. When the management of </span>mosque <span lang="IN">is filled with a variety of different groups, including giving places to women, then frictions and clashes caused by differences in the understanding in the society will be minimized, and then the role and function of masjid will be able to touch various aspects such as economics, health, and education.</span> </p><p><span>Dalam konteks pengelolaan dakwah, fungsi masjid sebagai media dakwah belum diberdayakan secara optimal. Kegiatan masjid yang ada hanya digunakan sebagai pusat ibadah dan aktivitas keagamaan, selebihnya belum menyentuh pada persoalan gender. Guna menjawab permasalahan di atas, dilakukan studi lapangan dengan metode studi kasus. Melalui teknik wawancara mendalam, observasi partisipan dan dokumentasi, ditemukan bahwa Masjid Raya Mujahidin Pontianak telah melibatkan perempuan dalam kepengurusan masjidnya, dan berhasil dalam peningkatan fungsi masjid. Melibatkan perempuan dalam pengelolaan masjid, akan menguatkan satu dimensi penting dalam Islam yaitu Islam menjunjung tinggi persamaan derajat dalam berbagai segi, termasuk Islam adalah agama yang responsif gender. Ketika kepengurusan masjid diisi dari berbagai golongan, termasuk mengapresiasi kaum perempuan, maka gesekan-gesekan yang disebabkan perbedaan pemahaman di masyarakat akan dapat diminimalisir, serta fungsi dan peran masjid akan mampu menyentuh berbagai aspek seperti bidang ekonomi, kesehatan, dan pendidikan.</span></p>


2002 ◽  
Vol 29 ◽  
pp. 231-255 ◽  
Author(s):  
Jeffrey Kaufmann

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).


2021 ◽  
Vol 17 (1) ◽  
pp. 222-235
Author(s):  
Aneta Strzemżalska

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.


2017 ◽  
Vol 2 (2) ◽  
pp. 115
Author(s):  
A. R. Idhamkholid

Poverty often leads people to kufr and leads them into a life of mirage and imagination. The phenomenon of life with this ornate fantasy seems to be found on the followers of Mukrominiyyah understanding or teachings led by Mr. Mukromin in the Jangga Village, Jangga Distric,  Indramayu. The approach used in this research is a qualitative approach. by using primary and secondary data with data collecting technique through: library research, participant observation, open interview and depth. Research conclusion 1. Genealogy Mukrominiyyah. Mukrominiyyah is a religious group that begins with the emergence of a thought named Mukromin. Mukrominiyah is located in Jangga Village, Jangga District, Indramayu. 2. Doctrine and teachings Mukrominiyyah include: Treasure, character, fiqh, Sufism and monotheism. 3. Implications of Mukrominiyyah doctrine and teachings. 1. Positive implications include: Mukrominiyyah followers who are patient, wise and generous. While the negative implications are: the followers Mukrominiyyah have the nature of the dreamer, lazy to work and disturbed his faith.


Author(s):  
Muslem Abdullah

Home Safe is a temporary residence that is used to provide protection against victims in accordance with the prescribed standards. Safe house strongly is needed immediately to be built in accordance with the provisions of the law because the victim can tell and feel safe in the safe house. Integrated service center women and Children Empowerment have the task and function to prevent and handle domestic violence that the victims suffer. The problem formulation in this research is that it has not fulfilled the protection of domestic Violence as it has not been formed a safe house in Aceh province. In the discussion of researchers use the type of normative administrative research that is library Research (library) and field research (field) and use qualitative method of data derived from interviews, report notes, documents and others. Based on the research can be obtained the following results: the form of domestic violence that is the cause is economic factors in the family, factors of infidelity, drug factors, the innate factors of the perpetration itself, and Relationship between a married couple who is not balanced. While the P2TP2A effort in reducing domestic violence is to do socialization to Gampong-Gampong to the public about the laws of PKDRT law so that people know about the realm of law that occurs over violence Women. It can be concluded that domestic violence has decreased with the socialization and other performance of the P2TP2A institutions and is advised to immediately build safe houses for victims of domestic violence.Key words: Safe House, Domestic Violence Victims, Aceh


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