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Melawi Malay Medicine Mantras As A Medium Of Religious Communication Winda Afriani; Martono; Sesilia Seli; Antonius Totok Priyadi; Agus Wartiningsih; Ikhza Mahendra Putra
INJECT (Interdisciplinary Journal of Communication) Vol. 11 No. 2 (2026)
Publisher : FAKULTAS DAKWAH UIN SALATIGA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/inject.v11i2.6907

Abstract

Mantras in the Malay oral tradition function not only as a means of traditional medicine but also as a medium of religious communication that transmits Islamic values through local cultural symbols. This study aims to analyze how Melawi Malay medicine mantras function as a medium of religious communication in conveying religious messages to the community. The study employed a qualitative-descriptive approach through text analysis and cultural interpretation of six traditional medicine mantras of the Melawi Malay community in West Kalimantan. The analysis was conducted using Paul Ricoeur’s cultural hermeneutics, Bronislaw Malinowski’s anthropological approach, and the perspective of cultural communication to understand the relationship among ritual language, local symbols, and religious messages within the mantras. Data were collected through interviews, observation, recordings of mantra recitations, and transcription using the International Phonetic Alphabet (IPA). The findings indicate that the mantras contain strong elements of religious communication through the use of declarations of tawhid, the mention of Allah, the Prophet Muhammad, and religious prayers integrated with natural symbols, local cosmology, traditional magical elements, and relationships between humans and nature. These findings demonstrate that mantras function not only as a medium of healing but also as a medium of religious communication that enables Islamic values to be communicated and internalized through local cultural structures that already possess social legitimacy within the community. This study contributes to the development of religious communication and cultural communication studies by demonstrating that oral traditions can serve as a medium for conveying religious messages within traditional societies.
Ecological Narratives in Dayak Tamambaloh Farming Mantras Eligia Wijaya; Chairil Effendy; Martono; Sesilia Seli; Antonius Totok Priyadi; Ikhza Mahendra Putra
Alinea: Jurnal Bahasa, Sastra dan Pengajaran Vol. 6 No. 2 (2026): Alinea: Jurnal Bahasa, Sastra, dan Pengajaran
Publisher : Bale Literasi: Lembaga Riset, Pelatihan & Edukasi, Sosial, Publikasi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58218/alinea.v6i2.3745

Abstract

The farming mantras of the Dayak Tamambaloh community embody ecological knowledge that reflects Indigenous relationships with nature and has been transmitted across generations through oral tradition. This study examines the ecological narratives embedded in these farming mantras and explores how they function as a medium of environmental communication. A descriptive-interpretive qualitative approach was employed using farming mantra texts and in-depth interviews with a purposively selected customary informant. Data were collected through observation, interviews, and documentation and analyzed using the Miles and Huberman interactive model, informed by Garrard’s ecocritical perspective and Cox’s environmental communication framework. The findings reveal three interconnected ecological narratives: respect for nature, human–nature harmony, and environmental sustainability. These narratives position farming mantras as a cultural medium for transmitting ecological knowledge, environmental ethics, and customary values across generations. This study contributes to Indigenous environmental communication scholarship by demonstrating how oral literature functions as a medium for conserving and transmitting local ecological knowledge, thereby extending ecocritical understandings of Indigenous environmental practices. Because the analysis focuses on one key informant within a single ritual system, the findings should be understood as context-specific rather than broadly representative of all Dayak communities.