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<![CDATA[Memulihkan Keakraban Manusia dan Alam Melalui Ritual Purifikasi Motayok di Desa Bilalang Bolaang Mongondow ]]>
<![CDATA[Rivo Ronaldo Ingkiriwang]]>;
<![CDATA[Tony Tampake]]>;
<![CDATA[Rama Tulus Pilakoannu]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 7, No 1 (2023): November ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.7.1.103-118
<![CDATA[Tulisan ini membahas tentang ritual purifikasi Motayok yang sudah jarang dilakukan oleh masyarakat Mongondow dikarenakan ada misintrepretasi dengan hukum Syariah. Satu-satunya Desa yang intens melaksanakan ritual purifikasi Motayok yakni di Desa Bilalang. Ritual purifikasi Motayok adalah pengobatan alternatif dengan meminta bantuan roh leluhur untuk mengobati orang sakit. Meminta bantuan roh leluhur dalam ritual purifikasi Motayok menggunakan sebuah tarian disebut tari Tayok. Adapun metode penelitian yang digunakan yaitu jenis kualitatif dengan teknik pengumpulan data observasi dan wawancara serta kajian pustaka. Hasil penelitian menunjukkan, bahwa ritual purifikasi Motayok pada masyarakat Desa Bilalang menjadi jalan alternatif mereka dalam melakukan sebuah pengobatan. Tetapi, pengobatan dilakukan dengan meminta bantuan roh leluhur yang dipercaya memiliki kekuatan melampui manusia. Selain itu, roh leluhur dipercaya telah menjaga alam, sehingga roh leluhur sangat melekat dengan kehidupan masyarakat Desa Bilalang. Ketika ada misintrepretasi dengan hukum Syariah yang membuat masyarakat Mongondow tidak lagi melakukan ritual purifkasi Motayok secara otomatis relasi mereka dengan roh leluhur juga ikut terputus. Dengan kata lain, ritual purifikasi Motayok tidak hanya sebatas pengobatan alternatif. Melainkan, juga dapat memulihkan keakraban masyarakat Desa Bilalang dengan alam sekitar mereka.Tulisan ini membahas tentang ritual purifikasi Motayok yang sudah jarang dilakukan oleh masyarakat Mongondow dikarenakan ada misintrepretasi dengan hukum Syariah. Satu-satunya Desa yang intens melaksanakan ritual purifikasi Motayok yakni di Desa Bilalang. Ritual purifikasi Motayok adalah pengobatan alternatif dengan meminta bantuan roh leluhur untuk mengobati orang sakit. Meminta bantuan roh leluhur dalam ritual purifikasi Motayok menggunakan sebuah tarian disebut tari Tayok. Adapun metode penelitian yang digunakan yaitu jenis kualitatif dengan teknik pengumpulan data observasi dan wawancara serta kajian pustaka. Hasil penelitian menunjukkan, bahwa ritual purifikasi Motayok pada masyarakat Desa Bilalang menjadi jalan alternatif mereka dalam melakukan sebuah pengobatan. Tetapi, pengobatan dilakukan dengan meminta bantuan roh leluhur yang dipercaya memiliki kekuatan melampui manusia. Selain itu, roh leluhur dipercaya telah menjaga alam, sehingga roh leluhur sangat melekat dengan kehidupan masyarakat Desa Bilalang. Ketika ada misintrepretasi dengan hukum Syariah yang membuat masyarakat Mongondow tidak lagi melakukan ritual purifkasi Motayok secara otomatis relasi mereka dengan roh leluhur juga ikut terputus. Dengan kata lain, ritual purifikasi Motayok tidak hanya sebatas pengobatan alternatif. Melainkan, juga dapat memulihkan keakraban masyarakat Desa Bilalang dengan alam sekitar mereka. ]]>
<![CDATA[Model Konseling Rekonsiliasi Di Rifka Annisa: Studi Kasus Pelaku Dan Korban Kekerasan Seksual ]]>
<![CDATA[Sahentendi, Dianita]]>;
<![CDATA[Tampake, Tony]]>;
<![CDATA[Lauterboom, Mariska]]>
<![CDATA[ Jurnal Bimbingan dan Konseling Pandohop Vol 5 No 1 (2025): Jurnal Bimbingan dan Konseling Pandohop ]]>
Publisher : <![CDATA[Universitas Palangka Raya ]]>
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DOI: 10.37304/pandohop.v5i1.14908
<![CDATA[The high number of sexual violence against women is an important alarm for special attention from every element of society in preventing and handling the issue of sexual violence. So that sexual violence becomes one of the important issues that researchers will raise in this study. To break the chain of sexual violence, researchers believe that both perpetrators and victims must be involved in every existing process, for that reconciliation counseling is needed to bridge the process. This paper aims to describe and analyze how the reconciliation counseling model is carried out by Rifka Annisa for perpetrators and victims of sexual violence. The method used is qualitative research with a phenomenological approach, and interviews and documentation as methods in data collection. The results of this study found that reconciliation counseling was carried out for perpetrators and victims of violence including sexual violence who were married couples, this counseling was carried out based on the desire of both parties to repair their relationship in the hope that violence would not recur or based on reports received, in the process Rifka Annisa has the awareness that violence in any form including sexual violence can be stopped if the perpetrators and victims are both handled and committed to no longer experiencing sexual violence.]]>
<![CDATA[Konstruksi Thirdspace dari Ziarah Lintas Agama di Makam Soekarno ]]>
<![CDATA[Tamawiwi, Rio Sario]]>;
<![CDATA[Lattu, Izak Y.M]]>;
<![CDATA[Tampake, Tony Christian]]>;
<![CDATA[Suprabowo, Gunawan Y.A]]>
<![CDATA[ ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama Vol 6, No 2 (2024) ]]>
Publisher : <![CDATA[Program Pascasarjana UKIM ]]>
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DOI: 10.37429/arumbae.v6i2.1268
<![CDATA[Soekarno's grave in Blitar is busy with pilgrims from various religions daily. This place has become a space for interfaith meetings. The Blitar government also annually facilitates interfaith prayer activities, which are held four times a year as a symbol of fostering a spirit of tolerance. When pilgrims hold a prayer ritual, a third space is formed for social interaction between the first room and the second room. This article aims to answer the ontological question regarding understanding the encounter between interfaith pilgrims who form the third space at the Soekarno Tomb. This article uses a qualitative descriptive method through literature review, observations, and in-depth interviews in the Soekarno Grave Area, Blitar. The research results concluded that interfaith encounters during the pilgrimage at Soekarno's grave created a thirdspace construction according to Edward Soja's theory, which can be applied at the individual, institutional and community levels. Based on these findings, the main argument is that Soja's thirdspace construction is a framework for thinking to build social glue. The thirdspace construction allows humans to interact socially, which connects different characters and traits.]]>
<![CDATA[Konten Moderasi Beragama Sebagai Lived Religion di Tiktok ]]>
<![CDATA[Nole, Otniel Aurelius]]>;
<![CDATA[Tampake, Tony]]>
<![CDATA[ Jurnal Penelitian Agama Vol. 25 No. 2 (2024) ]]>
Publisher : <![CDATA[LPPM UIN Saizu Purwokerto ]]>
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DOI: 10.24090/jpa.v25i2.2024.pp275-289
<![CDATA[Kementerian Agama memproklamasikan moderasi beragama sebagai cara pandang kehidupan religius yang menghindari sikap ekstrim dalam beragama. Fenomena tentang moderasi beragama menjadi bahan penyiaran lewat media sosial, salah satunya TikTok. Aplikasi ini menjadi salah satu alat media sosial yang dimanfaatkan untuk penyiaran religius dengan jenis konten moderasi beragama. Peneliti berargumen bahwa penyiaran konten moderasi beragama menjadi gambaran agama yang hidup (lived religion) di TikTok. Oleh karena itu, tujuan penelitian ini adalah menganalisis konten moderasi beragama sebagai lived religion di TikTok berdasarkan teori Nancy T. Ammerman. Dengan berfokus pada konten dari akun yang menyiarkan moderasi beragama, penelitian ini menggunakan metode kualitatif dengan mengumpulkan data lewat teknik purposive sampling dan menganalisis data berdasarkan content analysis. Peneliti menemukan bahwa Lived Religion pada konten moderasi beragama dalam TikTok lebih menampilkan dua dimensi dalam praktiknya, yaitu estetika dan narasi. Jika estetika mengadakan nilai seni perilaku yang menghidupkan moderasi beragama dengan penjelasan konten yang menarik, maka narasi mempertontonkan perilaku yang bernuansa cerita terkait melakukan tindakan untuk mewujudkan moderasi beragama. Dengan demikian, konten moderasi beragama dalam TikTok membuktikan adanya lived religion dan para pengguna TikTok menampilkan praktik yang moderat.]]>
<![CDATA[Deviasi Peran To'o sebagai Negosiator dalam Ruang Negosiasi Penentuan Belis Budaya Rote - Nusa Tenggara Timur ]]>
<![CDATA[Pellokila, Cynoura Marveline Paula]]>;
<![CDATA[Sailana, Khatrin Wandelmud]]>;
<![CDATA[Tampake, Toni Robert Christian]]>;
<![CDATA[Kristinawati, Wahyuni]]>
<![CDATA[ Jurnal Adat dan Budaya Indonesia Vol. 6 No. 2 (2024) ]]>
Publisher : <![CDATA[Universitas Pendidikan Ganesha ]]>
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DOI: 10.23887/jabi.v6i2.82249
<![CDATA[Artikel ini bertujuan mengargumentasikan dinamika dalam penentuan belis dalam budaya Rote, khusunya peran to’o (panggilan untuk kakak laki-laki dari ibu) sebagai negosiator dalam penentuan belis (mahar) dalam budaya Rote. Metode yang digunakan dalam penelitian ini adalah metode penelitian kualitatif, melalui teknik pengambilan data wawancara dan data sekunder. Melalui perspektif negosiator, penelitian ini menemukan bahwa dengan peran to’o yang cukup besar dalam ruang negosiasi, tidak jarang ditemukan adanya deviasi perilaku yang menyebabkan konflik ketika penentuan belis. Meskipun ditemukan dalam beberapa acara adat banyak juga to’o yang menjalankan perannya dengan baik, karena adanya perkembangan jaman, ekonomi dan beberapa kondisi dalam beberapa prosesi adat ditemukan penyimpangan perilaku yang tidak sesuai dengan peran to’o yang semestinya. Keluarga laki-laki maupun perempuan yang akan melaksanakan pernikahan tentu akan melewati lika-liku seperti ini dalam proses adat. Hal ini tentunya yang membuat relasi antar kedua pihak mengalami perselisihan. Berangkat dari hasil penelitian, permasalahan yang diteliti adalah deviasi peran to’o sebagai negosiator dalam ruang negosiasi penentuan belis budaya Rote terjadi karena adanya tuntutan kebutuhan, penyalahgunaan peran hingga salah dalam memaknai peran mereka. Kembali memaknai belis dan peran dalam keluargalah yang kemudian hadir menjadi resolusi konflik dalam proses penetapan belis dalam Budaya Rote.]]>
<![CDATA[Ritual Bancakan Sepasaran Bayi sebagai Ruang Liminalitas untuk Membangun Guyub Rukun Masyarakat di Kartasura ]]>
<![CDATA[Ariyanto, Dani]]>;
<![CDATA[Lattu, Izak Y. M.]]>;
<![CDATA[Tampake, Tony R. C.]]>;
<![CDATA[Suprabowo, Gunawan Y. A.]]>
<![CDATA[ Jurnal Ilmiah Religiosity Entity Humanity (JIREH) Vol 6 No 2 (2024): JIREH: Desember ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili dan Kejuruan (STTIK) Kupang ]]>
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DOI: 10.37364/jireh.v6i2.238
<![CDATA[The era of globalisation, which is marked by the sophistication of information technology, has affected the fading of local traditions, including the bancakan sepasaran bayi ritual, and the weakening of guyub rukun. Religious fundamentalism and radicalism contribute to undermining guyub rukun in society. Building guyub rukun can be done through the bancakan sepasaran bayi ritual. This article aims to describe and analyse the formation of liminal space in the bancakan sepasaran bayi ritual, which contributes to building guyub rukun in Kartasura. The research method used is post-positivism qualitative method. Interviews were conducted using purposive sampling technique to families who were considered to have the information needed in the research. The result is that through the liminal space contained in the bancakan sepasaran bayi ritual, the community is prepared to build guyub rukun in Kartasura.]]>
<![CDATA[Ritual Rukat’tu sebagai Ruang Liminalitas dalam Perjumpaan Agama Kristen dan Jingitiu di Sabu Barat ]]>
<![CDATA[Lukas, Alma Victoria Anastasia]]>;
<![CDATA[Lattu, Izak Y. M.]]>;
<![CDATA[Tampake, Tony]]>;
<![CDATA[Ludji, Irene]]>
<![CDATA[ Jurnal Ilmiah Religiosity Entity Humanity (JIREH) Vol 6 No 2 (2024): JIREH: Desember ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili dan Kejuruan (STTIK) Kupang ]]>
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DOI: 10.37364/jireh.v6i2.239
<![CDATA[Interfaith encounters and dialogue in Indonesia have always focused only on official religions recognized by the Indonesian government. The purpose of this research is to further examine the encounter between official religions in Indonesia, specifically Protestant Christianity and the indigenous religion (ancestral religion) in West Sabu. The people of Sabu have an indigenous religion called Jingitiu. The encounter between Christianity and Jingitiu occurs in the rukat'tu ritual as a liminal space and the creation of social recognition of Jingitiu. The research method used is qualitative with a critical ethnographic approach. The theory used with an interdisciplinary approach is liminality according to Victor Turner and social recognition according to Axel Honneth. The findings show that discrimination, differentiation and public rejection are still ongoing to this day, but the rukat'tu ritual becomes a space of acceptance between Christianity and indigenous religions by sitting on one mat together in performing rituals, eating traditional food together and supporting each other in times of sorrow. This can foster a sense of brotherhood, equality, peace and harmonious relationships between religions.]]>
<![CDATA[Virtualisasi Toleransi Beragama: Rekognisi Netizen Lintas Agama Atas Patung Yesus Burake di Tanah Toraja Sulawesi Selatan ]]>
<![CDATA[Popang, Kiki Clara]]>;
<![CDATA[Lattu, Izak Y.M.]]>;
<![CDATA[Tampake, Tony]]>;
<![CDATA[Supratikno, Agus]]>
<![CDATA[ Jurnal Ilmiah Religiosity Entity Humanity (JIREH) Vol 6 No 2 (2024): JIREH: Desember ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili dan Kejuruan (STTIK) Kupang ]]>
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DOI: 10.37364/jireh.v6i2.246
<![CDATA[This study aims to examine the shift in religious tolerance from factual space to virtual space through the Jesus Burake statue. The research subjects are Toraja people and Netizens in virtual space. The research method that will be used is qualitative with the type of digital ethnography research. The author raises the Burake Jesus Statue as one of the religious tourism objects in Toraja that has become a shared space. This phenomenon will be studied using Axel Honneth's theory of Recognising the principles of love, law and solidarity. Izak Lattu's ‘Click Ritual’ theory to analyse how netizen click rituals on social media bring narratives of peace in virtual spaces. The author finds that the statue of Jesus Burake has become a shared space for interfaith people in South Sulawesi. Several interfaith activities were conducted at the statue, such as a joint prayer for world peace, raising the red and white flag during the Indonesian Independence Day and planting 1,000 trees. Documentation of these activities shared on social media gave rise to narratives of tolerance and peace. So that virtual space becomes a creative new space to strengthen attitudes of tolerance between religious communities.]]>
<![CDATA[NILAI-NILAI PANCASILA DALAM TRADISI KENDURI SEBAGAI SARANA MEMPERKUAT SOLIDARITAS ANTAR UMAT BERAGAMA ]]>
<![CDATA[Nugeraheni, Risma Ananda]]>;
<![CDATA[Lattu, Izak Y.M]]>;
<![CDATA[Suwarto, Suwarto]]>;
<![CDATA[Tampake , Tony]]>
<![CDATA[ VISIO DEI: JURNAL TEOLOGI KRISTEN Vol 6 No 2 (2024) ]]>
Publisher : <![CDATA[SEKOLAH TINGGI TEOLOGI STAR'S LUB LUWUK BANGGAI ]]>
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DOI: 10.35909/visiodei.v6i2.518
<![CDATA[This study focuses on the Kenduri tradition in Serang Village, at the foothills of Mount Slamet, Purbalingga, Indonesia, as an effort to strengthen interfaith community solidarity. The research addresses the issue of intolerance and religion-based conflicts that contradict Pancasila's values. The study aims to analyze how the Kenduri tradition contributes to the implementation of Pancasila values in community life. The research employs a qualitative method with a realist ethnographic approach. Data were collected through direct observations of the Kenduri tradition and virtual interviews with residents. Secondary data were sourced from relevant literature. The analysis connects field findings with theories of interreligious engagement (Izak Lattu), social solidarity (Emile Durkheim), and religiosity (John Titaley). The findings reveal that the Kenduri tradition reflects Pancasila values, including divinity through interfaith collective prayers, humanity through equality and empathy, unity through interfaith cooperation, democracy through deliberation, and justice through equitable roles and benefits. This tradition strengthens mechanical solidarity through shared occupations and organic solidarity through the division of labour. In conclusion, the Kenduri tradition effectively enhances interfaith community solidarity in the foothills of Mount Slamet, supporting Pancasila's goal of fostering harmony. The study recommends preserving local traditions as a means to build solidarity within multicultural communities.]]>
<![CDATA[Pemalangan Tanah Sebagai Bentuk Resistensi Masyarakat Papua Barat Terhadap Pembangunan ]]>
<![CDATA[Ngabalin, Marthinus]]>;
<![CDATA[Adi, Suwarto]]>;
<![CDATA[Tampake, Tony]]>
<![CDATA[ Indonesian Journal of Religion and Society Vol 6, No 2 (2024) ]]>
Publisher : <![CDATA[Indonesian Center for Religion and Society Studies (InTReSt) ]]>
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DOI: 10.36256/ijrs.v6i2.423
<![CDATA[This research aims to analyze the resistance efforts of West Papuans in land blocking in the form of demands for compensation, customary bars, complaints and demands, coordination with other parties and the use of traditional leadership systems. In Papuan culture, talking about land means talking about people at the same time. On the other hand, this research also analyzes the phenomenon of land blocking as a form of resistance to the development process in Papua. This stems from the concept that development that does not involve the community in the planning process will have an impact on the process. Resistance is seen as a model of resistance to the development process in the form of rejection, blockading and even carried out openly in the form of protests and demonstrations. The method used is qualitative research, using an ethnographic approach. Data collection techniques were carried out by observation, interviews and literature studies. Data analysis in the study adopted the Miles and Huberman interactive model which includes data reduction, data presentation, and conclusion drawing. The research findings show that land for the Papuan people has a very important role in life and is interpreted as Mama who contains and gives life to humans. In addition, resistance is understood as a form of protest against the development process carried out on the land of the Papuan people]]>
