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<![CDATA[Turun Melayu: Konstruksi Identitas Orang Dayak Muslim di Desa Kuala Rosan Kalimantan Barat ]]>
<![CDATA[Af’idatul Lathifah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.80-87
<![CDATA[The province of West Kalimantan is known as a province inhabited by Dayak etnhnic. However, it cannot be denied that Malay also became the ethnic group dominated the province. The existence of Malay also brings new religion to Dayak, namely Islam. The conversion of the Dayak religion into a Muslim certainly has cultural consequences. Dayak customs that are in part contrary to Islamic teachings must certainly be abandoned. Going down to Malays is the choice of Dayaks when they embrace Islam. Religious conversion is also followed by the conversion of culture, thus forming a new cultural community that is different from the Dayak and at the same time different from the Malays.]]>
<![CDATA[Potret Pekerja Kerajinan Seni Ukir Relief Jepara ]]>
<![CDATA[Alamsyah Alamsyah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.38-51
<![CDATA[The existence of relief carvings in Jepara is marked by the presence of white coral ornaments found in the Mantingan Mosque. These ornaments show that the craft of relief carving has been around for hundreds of years in Jepara. The existence and development of relief carvings are thanks to the contributions of workers or relief engravers. With the ability to carve it out, they can preserve and develop this craft. Most of the relief carving skills were obtained from the apprenticeship process from the carver that had been around his house since he was in elementary school. A sculptor needs a long process to become a relief engraver because of not all engravers can be relief engravers. The ability of the relief engraver was getting better after the establishment of the Technical School in the 1930s. Relief engravers who get a formal education will be able to integrate self-taught and theoretical abilities. The development of relief carving art grew rapidly during the independence period, the new order, and the reform order. Relief engravers need high carving abilities and complicated technical abilities so they can carve a fragment of a story or theme and have a naturalist pattern. At the beginning of the 21st century, the number of relief engravers was fewer and dominated by the older generation because the younger generation was reluctant to learn carving. Although relief engravers are increasingly scarce, their skills have not been rewarded with high wages.]]>
<![CDATA[Makna Simbolis dan Filosofis Kuliner Tradisional pada Upacara Tradisi di Kudus ]]>
<![CDATA[Sri Indrahti]]>;
<![CDATA[Siti Maziyah]]>;
<![CDATA[Alamsyah Alamsyah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.88-101
<![CDATA[Kudus is an area rich in historical and cultural sites related to the spread of Islam. In several tombs of religious leaders in Kudus, there are still traditional ceremonies which are always complemented by various culinary traditions. What are the symbolic and philosophical meanings of each of the traditional culinary traditions in some ways related to the five prominent figures of Islam in Kudus? In writing this article the research begins with collecting data which includes the collection of primary and secondary sources such as literature, observation, participatory, in-depth interviews, and Focus Group Discussion (FGD) with informants from various elements. All data that has been collected through the various approaches above will then be classified, connected or accumulated between data from one another, linked between primary sources and library sources or secondary sources, as a form of interpretation and synthesized in order to obtain research results . The results of the study show that the symbolic and philosophical meanings of each culinary tradition in some traditional ceremonies relating to the characterization of Islamization in Kudus are closely related to the greatness of the figure itself. Based on the culinary tradition, it can be seen that the beliefs of the Kudus community still have a relationship with previous beliefs (pre-Islam).]]>
<![CDATA[Memahami Hubungan Orang Ruimba dan Waris-Jenang dalam Konteks Teori Praktek ]]>
<![CDATA[Adi Prasetijo]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.1-10
<![CDATA[In the past, the relationship between the Orang Rimba and the outside world had to be through intermediaries or middleman commonly referred to as waris-jenang, appointed by the Jambi Sultanate. Eventually this function gradually changes. With the world increasingly open, and intermediary functions also decreasing, they can interact directly with outside communities. By using a theory practice approach by Bourdieu (1977), we can understand that Orang Rimba of Jambi cannot be seen as victims but more than that, they are active social agents to play a role with the capital they have. They play in the social arena that they understand and have experience in. Their relationship with various parties, including corporations, NGOs, and outside communities gives them symbolic power about how they play their identity as a group of indigenous people.]]>
<![CDATA[Bissu: Keistimewaan Gender dalam Tradisi Bugis ]]>
<![CDATA[Titiek Suliyati]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.52-61
<![CDATA[As one of many ethnics in Indonesian, Bugis ethnic posses much uniqness compared to other Indonesian ethnics. Bissu as one of Bugis traditions is gender spisification that does not exist either in man or woman. Indonesian society generally acknowledge man and woman gender. This is different from gender qualification in Bugis society. In Bugis society gender has five categories: Oroane is man either physically or its role in every day live; makkunrai is a woman either physically or its nature as woman; calalai is a woman behaves as a man; calabai is a man behaves as a woman. Bissu is a group does not belong to the four above genders. The performance of Bissu is very special because of its costume. This group wear neither man or woman costumes.Traditional Bugis society consider Bissu as combination of the four above gender. Not all Calalai or Calabai can become a Bissu. Being a Bissu is gods gift. Bugis society respect higly to Bissu, because Bissu has knowledge about tradition, family root, social life, traditional mystical cure and the life of gods. Bissu is able to communicate with the deaths and gods. Because Bisu is considered as a holy creature, they have an exlusive life. At present, the number and activities of Bissu is decreasing because of the changing of the government sytem: from monarchy to republic, the DI/TII rebellion in 1950, that wanted to abolish Bissu existence due to the abuse of Islamic law.]]>
<![CDATA[Persepsi Seks Dua Wanita Beda Budaya: Perbandingan dalam “Pengakuan Pariyem” dan “Malam Yang Keramat” ]]>
<![CDATA[Mulyo Hadi Purnomo]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.102-110
<![CDATA[Sexual encouragement is a natural gift brought by humans from birth and becomes universal in its expression. Cultural and psychological backgrounds that can make manifestations of encouragement are different. Sex and one's self-perception determine a person's status as female-female. This article is about to reveal differently: Javanese and Arabic in two novels of Pariyem Recognition and Sacred Night through a comparative literary approach. Pariyem, the main character in Pengakuan Pariyem, was originally born as a woman. However, his bitter and sweet experience with Kliwon caused him to be trapped in female status. New womanhood reappeared when she was feeling happy to conceive a baby from her relationship with Den Bagus Ario Atmojo. His dream of becoming a woman is felt to be realized through his son who carries the blood of priyayi descendants. In Zahra, the main character in Malam yang Keramat, the lie of being a man whose father forced him for twenty years, caused psychological imbalance. Therefore, he volunteered to be present as a female who always obeyed sexual satisfaction. Precisely with that pleasure, he found his true sex.]]>
<![CDATA[Tayangan Religi: Melekatnya Dunia Sosial dan Media Komersial ]]>
<![CDATA[Amirudin Amirudin]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.11-20
<![CDATA[This article summarizes the results of ethographic research on Religious Shows as Cultural Production Field: Studies on religious show of Mamah and AA in Action. The purpose of this article is to explore how Mamah Dedeh as one of the actors in the cultural production process through religious shows plays her role from daily life that is related closely to religious criteria which her habitus is formed through the missionary on the social stage. Stage of da’wah which is purely colored by religious criteria as a “blackbox” that directs her preaching in moslem comunity. But then, after she entered da’wah system in the media stage, which contained market criteria that must be followed. How she mixes and embeds da'wah systems in the social world with da'wah in commercial media, it is a subject that interesting to discuss in this article.]]>
<![CDATA[Perayaan Obon (Obon-Matsuri) di Jepang ]]>
<![CDATA[Reny Wiyatasari]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.62-70
<![CDATA[The purpose of this study is to describe the Obon celebration (Obon-matsuri) by Japanese society today. The data used are several literature on Obon and interviews with several informants, namely Japanese people who have or still do the Obon-matsuri ritual. The research method used is a qualitative-descriptive. Data collection with library studies, observations, and interviews to explore deeply about the experiences of informants related to Obon in the past and present. In analyzing data, researchers used the qualitative data analysis techniques. The results of this study are indicate that the differences in Obon celebrations today with the previous period are: 1) Fewer Japanese people, especially those living in cities, celebrate Obon. Obon as an opportunity for Japanese people to visit their parents/ grandparents or main family, and together with them celebrating Obon becomes increasingly rare or difficult to do; 2) As fewer Japanese people celebrate Obon with their main families, the activities of performing Obon rituals are increasingly rare. Meanwhile, two things that are still maintained from the past to the Obon celebration are: 1) Japanese society is still regularly doing ohakamairi, and 2) Obon is still interpreted and believed that during these days the spirits of ancestors return to their former homes.]]>
<![CDATA[Religiusitas Gunung Merapi ]]>
<![CDATA[Eko Punto Hendro]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 2, No 1: Desember 2018 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.2.1.21-29
<![CDATA[The concept of 'manunggaling kawula gusti', which had developed in Java in ancient times, until now still colored the behavior of people living around Mount Merapi, which among others demanded the full devotion of the people to the Sultan and his magical companions, namely Baurekso Mount Merapi and Nyi Rara Kidul in the southern sea. Mbah Marijan and some of her descendants and followers still show loyalty, so in order to keep their Merapi they offer to the Sultan as the ruler of the human world, which is often regarded as the incarnation of Gods / Lords of the rulers of the universe. In this way they believed that their spirits would later merge with Gusti as their worship, as a form of uniting the people's physical body to the king and to rule over nature. The purpose of this study is to find out more about the meanings contained in Mount Merapi, namely the mountain that is feared and sacred by the people of Yogyakarta, and especially those who live on the slopes of Merapi.]]>
<![CDATA[Agama dan Pernikahan Pasangan Beda Agama di Sendangmulyo Semarang ]]>
<![CDATA[Irma Putri Fatimah]]>;
<![CDATA[Amirudin Amirudin]]>;
<![CDATA[Af'idatul Lathifah]]>
<![CDATA[ Endogami: Jurnal Ilmiah Kajian Antropologi Vol 3, No 1: Desember 2019 ]]>
Publisher : <![CDATA[Prodi Antropologi Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/endogami.3.1.1-8
<![CDATA[Marriage is the dream of every couple, where marriage is one of the highest forms of commitment in every individual relationship that makes love. In practice marriage is the dream of every couple to continue to be together to build a household. However, the couple's desire now becomes complicated when the marriage is difficult because of different religious beliefs. The difficulty of the legality of interfaith marriages in Indonesia becomes a polemic of interfaith couples in carrying out their marriage legally in the state or religion or even opposition faced with the family. Given this interfaith marriage today is still intensively carried out even though in practice it is difficult to implement and many problems will arise in the future. Indonesia is indeed known as a multicultural nation where differences in culture and religion are inevitable, one of which is the phenomenon of interfaith marriages now that Indonesia has five legitimate religions and streams of belief that are still developing in modern society. The state agency appointed to legalize the holy marriage is still a long-standing polemic for some couples who want to formalize their marriage. However, because they want to keep each of their beliefs, the state fully regulates marriages that require couples to marry with the same beliefs and religions, whereas in practice citizens are free to make their own choices and have the right to be happy in determining their life choices, including in terms of marriage and determining their life partners each]]>
