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Journal : KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture)

KOMPOLAN: KONTESTASI TRADISI PEREMPUAN MADURA Hidayati, Tatik
KARSA: Journal of Social and Islamic Culture Islam, Budaya dan Perempuan
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v19i2.63

Abstract

Abstrak:Kompolan merupakan bagian tradisi keagamaan yang diisi dengan aktivitas spiritualitas dan ritualitas keagamaan. Aktivitas kompolan ini menjadi media penting bagi transformasi nilai-nilai agama di masyarakat. Aktivitas ini berkembang pesat dan mengakar kuat pada masyarakat Madura, terutama di daerah pedesaan. Sebagai bagian dari realitas sosial keagamaan kompolan pada masyarakat Madura dapat menjadi bagian penting dari legitimasi, justifikasi dan ideologisasi eksistensi keberagamaan mereka. Tulisan ini merupakan ringkasan riset yang dilakukan awal tahun 2000-an di Desa Madu Songennep. Berdasarkan hasil penelitian menunjukkan secara historis kompolan tidak bisa dipisahkan dari konteks sosial yang terjadi pada tahun 1980-sampai awal 1990. Kompolan dalam konteks ini dijadikan agen yang mereproduksi sosial. Kompolan sebagai agen reproduksi sosial ini dimaknai sebagai hasil dari relasi keuasaan yang terjadi antar aktor yaitu relasi antara elite agama dengan peserta kompolan yang dalam prosesnya telah menimbulkan kekerasan simbolik dan kompolan mengambil peran dalam melestarikan bahkan menyebarluaskan dalam bentuk yang simbolik. Kata kunci:kompolan, nyai, dan klebunAbstract:Kompolan (gathering) becomes a part of religious tradition. It concerns the activity of religious spirituality and rituality. The activities in kompolan are the core media to transform the religious values of society. They are rapdily developed and stronly rooted into Madurese society, particularly in rural area. As a part of religious social reality , kompolan takes important role of legimitation, justification, and idiologization of Madurese people existance. This article higlights the study done at Madu village, Songennep (Sumenep) in 2000. The inertviewees are the member of kompolanand the leader (nyai). It results a finding that historically kompolan cannot be seperated from the social contact occured from 1980 to early 1990. In this contact, kompolan became an agent of social reproduction. It was a result of power relations between religion elites and kompolan members causing a symbolic violance. Hence, kompolan took control on conserving and disseminating in symbolic form. Key words:kompolan, nyai, and klebun
KOMPOLAN: KONTESTASI TRADISI PEREMPUAN MADURA Tatik Hidayati
Karsa: Journal of Social and Islamic Culture Islam, Budaya dan Perempuan
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v19i2.63

Abstract

Abstrak:Kompolan merupakan bagian tradisi keagamaan yang diisi dengan aktivitas spiritualitas dan ritualitas keagamaan. Aktivitas kompolan ini menjadi media penting bagi transformasi nilai-nilai agama di masyarakat. Aktivitas ini berkembang pesat dan mengakar kuat pada masyarakat Madura, terutama di daerah pedesaan. Sebagai bagian dari realitas sosial keagamaan kompolan pada masyarakat Madura dapat menjadi bagian penting dari legitimasi, justifikasi dan ideologisasi eksistensi keberagamaan mereka. Tulisan ini merupakan ringkasan riset yang dilakukan awal tahun 2000-an di Desa Madu Songennep. Berdasarkan hasil penelitian menunjukkan secara historis kompolan tidak bisa dipisahkan dari konteks sosial yang terjadi pada tahun 1980-sampai awal 1990. Kompolan dalam konteks ini dijadikan agen yang mereproduksi sosial. Kompolan sebagai agen reproduksi sosial ini dimaknai sebagai hasil dari relasi keuasaan yang terjadi antar aktor yaitu relasi antara elite agama dengan peserta kompolan yang dalam prosesnya telah menimbulkan kekerasan simbolik dan kompolan mengambil peran dalam melestarikan bahkan menyebarluaskan dalam bentuk yang simbolik. Kata kunci:kompolan, nyai, dan klebunAbstract:Kompolan (gathering) becomes a part of religious tradition. It concerns the activity of religious spirituality and rituality. The activities in kompolan are the core media to transform the religious values of society. They are rapdily developed and stronly rooted into Madurese society, particularly in rural area. As a part of religious social reality , kompolan takes important role of legimitation, justification, and idiologization of Madurese people existance. This article higlights the study done at Madu village, Songennep (Sumenep) in 2000. The inertviewees are the member of kompolanand the leader (nyai). It results a finding that historically kompolan cannot be seperated from the social contact occured from 1980 to early 1990. In this contact, kompolan became an agent of social reproduction. It was a result of power relations between religion elites and kompolan members causing a symbolic violance. Hence, kompolan took control on conserving and disseminating in symbolic form. Key words:kompolan, nyai, and klebun
Verbal and Symbolic Aggression Female in The Madurese Culture Haliq, Fathol; Hidayati, Tatik; Ariwidodo, Eko; Hanurawan, Fattah; Atmoko, Adi
KARSA Journal of Social and Islamic Culture Vol. 31 No. 1 (2023)
Publisher : Universitas Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v31i1.11717

Abstract

This research explores the verbal and symbolic aggression of Madurese women students. These two things will be examined as the leading models by looking at the oral and symbolic aggression models for Madurese women. Women’s aggression is a complex form of behavior. This complexity is essential to the cyclical activities of the self and its environment. Madurese women ‘do not have a voice’ in voicing their own opinions including in rural electoral power politics and household economic autonomy. This research uses mixed methods, quantitative and qualitative. Quantitative research uses statistical analysis using confirmatory factorial analysis (CFA), while qualitative research uses descriptive data about the types and forms of verbal aggression in women. Both explore verbal and symbolic tendencies of aggression in Madurese women. The women involved were students at universities in Madura. The research results show that women prefer symbolic aggression to verbal aggression. Women with higher education prefer symbolic aggression to verbal aggression. Types and forms of verbal aggression include cha’-nguca’e, hitting, pulling, harming, and injuring. This oral does not lead to the loss of another person's life. Another finding is that a symbolic attack always follows every verbal aggression. Meanwhile, symbolic aggression involves gossip, talking about bad things about other women with slander and backbiting, spitting on other people’s property rights, inviting other people to hate other women, constantly talking about other people’s bad things, looking for reasons to hate other people, not coming meeting with hated people.